foreign to this treatise, and out of its place, to propose such significations either of Paradise, or of the Tree of Life, or of the Sabbath, as relate to the Gospel, the grace of Christ, and to glory, as freely given to the elect by the Mediator and spirit of grace. For here I observe, that men of learning in other respects have stumbled, who, when explaining the nature of those Sacraments, too uncautiously blend things belonging to a quite different covenant. Nothing is here to be brought in which does not belong to the covenant of works, the promises of that covenant, and the duties of man under the same all which are most distinct from the covenant of grace. Here we are to say nothing of Christ, nothing of justifying faith in him, nothing of our ceasing from our own works as impure, nor any thing of that rest after the miseries of this life. All these belong to another covenant. I do not however refuse, that the unsearchable wisdom of God, did appoint and order these symbols in such a manner, that the remembrance of them after the fall, might be able to instruct man in many things relating to the covenant of grace and its Mediator. As that according to Paul, the first Adam himself was a type of the second: Eve, curiously formed out of Adam's rib while asleep, was a type of the church, as it were, taken from Christ in virtue of his death, and that the first marriage represented that great mystery which regards Christ and the Church. These things, however, were neither known nor thought of in the state of nature; nor to be mentioned in a discourse on the Sacraments of the covenant of works. Having premised these things, let us now enquire into each particular with all the care possible, beginning with Paradise.

IV. It is far from our design, elaborately to enquire into the situation and topography of Paradise. Let it suffice to observe, that it was a garden, and a most agreeable enclosure, planted by God himself, toward the east, in Eden, a most fertile region, and abounding in all kinds of delights, as very learned men think, near Haran, the mart of Arabia, at the conflux of the Euphrates and Tigris, not far from Mesopotamia which was watered with four rivers, washing, by many windings and meanders the most fertile orchard. When man was formed from the earth without Paradise, he was introduced by God as a new guest to till the ground, and give an account of his stewardship and care. Here was every thing that could contribute to the proper pleasures of this life, God frequently revealing himself to man, and familiarly admitting him to the sweetest fellowship with himself. Moses also

mentions

mentions the gold and the precious stones of that country, as of the best kind and in the greatest plenty. And what now was the meaning, or mystical signification of all these things?

V. First, In general, the pleasantness of this place, which every moment set before man the most profuse bounty of the Deity, exhibiting the same to the enjoyment of all his senses, assured him, that he was to expect another residence far more noble and grand; where he should not as now enjoy his God through and in the creatures, but immediately delight in his Creator, to his being fully satisfied with his likeness. For if God now conferred upon him such things while here, before the course of his appointed trial was finished; what might he not, hay what ought he not to promise himself from that immense munificence, after he had acted his part well, when he had acquired a right to come with boldness to his rewarder, and ask for his most ample recompence? Was not the Lord. amidst this abundance; that lacked nothing pertaining to this animal life, [as it were] frequently addressing him, How shall I one day place thee among my sons, if thou constantly continuest obedient to my voice? If there is so much sweetness in these created rivulets of my goodness, in which now thou swimmest with so much pleasure; what will there not be in myself, the unexhausted fountain, and the most plentiful spring? Ascend, O man, by the scale of the creatures to me the Creator, and from a foretaste of these first fruits, conclude what I have prepared for thee against that time, when I myself shall be "thy exceeding great reward." And certainly; unless we suppose Adam to have been stupid and devoid of all divine light, such thoughts must needs have arisen in his mind.

VI. The Scriptures declare, that by Paradise is signified a place of perfect bliss when they call heaven, the habitation of the blessed, by the name of Paradise, Luke xxiii. 43. 2 Cor. xii. 4. 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, 1 and r Eden and the garden 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.

VII. 1st, Paradise was a garden planted by God himself, to

be the residence of man, formed after the divine image. Hea ven 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 evidensly 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 desart 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, Psalm 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

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, İs. lxiv. 15. 8thly, In Paradise man enjoyed the familiar fellowship of his God: and in this sense Paradise might also be stiled 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.

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 frui tion 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.

IX. Secondly, As this Paradise was given 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, in which he might continually experience the goodness and providence of his Creator. He did not choose that angels themselves

should

should be idle, whom he made ministring 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 bas some office assigned him, least 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.

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 thoughts. 2. 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 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, Cant. iv. 16. 4. It pointed out to him that he should, above all things solicitously keep his soul, that garden - of God, least 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. 5. The keeping of Paradise virtually enjoined him, of all things to be anxiously concerned not to do any thing against God, least 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 exulation, 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.

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 enclosure as possible. They

* There seems to be here something obscure, perhaps occasioned by a typographical error, actui instead of actu, I have therefore expres ed what I apprehend to be the sense of the author.

also