describes "the tree of life" as being situated, was not a real river, but the words are used in a figurative sense to denote "the pure waters" of regeneration', the "living water"," the "water springing up into everlasting life"," which is granted to men through Christ, who "shall lead them unto living fountains of waters." It is the same river as that described by Ezekiely. If, then, the words "tree of life," as used by Moses, have the same signification as that which those words have, as used by St. John; then is the expression "tree of life" made use of by Moses in a figurative sense, and it denotes Christ's covenant of salvation. And, if the "garden," or paradise, in which Moses speaks of "the tree of life" as being situated, be the same place as that " paradise" or garden in which St. John saw" the tree of life;" as the place spoken of by St. John under the name mighty are spoiled; howl, O ye oaks of Bashan, for the forest of the vintage is come down 12." "The The Israelitish people are called " a vine 13." vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant 14." St. Paul calls the Jews an "olive tree," and the Gentiles cuttings from a wild olive tree's." Jesus said, “ I am the true vine 16” 12 Zech. xi. 1, 2. 13 Psalm lxxx. 8. Jer. ii. 21. Hos. x. 1. • Hebr. x. 22. 14 Isaiah, v. 7. 15 Rom. xi. 17. 16 John, xv. 1. W John, iv. 14. * Rev. vii. 17. Ezek. xlvii. 12. "paradise," is the residence of GoD and the Lamb; then was that " garden" also, in which Moses states "the tree of life" to have been situated, the dwelling of the Deity. But, if the seat of "the tree of life" mentioned by Moses, were actually a garden, then must that " garden" have been a typical representation of that residence of the GODHEAD, which St. John speaks of under the figurative title of "the paradise, or garden of GOD." And, since the words " tree of life," as employed by Moses, denote the same source of "eternal life" as that which St. John also speaks of in the same words; if the expression" tree of life" be not used altogether in a figurative sense by Moses, but be designed by him to describe a real vegetable tree, then must that tree have been a visible and tangible type, or figure, of the covenant of Christ. The words "tree of life," both as used by Moses and by St. John, represent the source of eternal life; the word "life,” then, as connected with the word "tree," is used in its fullest literal sense, to denote eternal life; it is the word "tree" only which is figuratively employed, to denote the medium by and through which that life is communicated. By St. John, the word "tree," as denoting that medium, is employed entirely in a figurative sense; by Moses, it is either used altogether as a figure of speech, or, if it is used in a literal sense, then was that tree which it denoted, a standing, tangible, figure of the medium through which eternal life is imparted. The acquisition of eternal life is, by St. John, figuratively expressed by the words "to eat of the tree of life;" so Moses also speaks of the acquisition of eternal life under the same figure: "Lest he put forth his hand, and take also of the tree of life, and eat and live for ever." Now, in this latter instance, to eat of the tree of life, was either a figure of speech, as the same expression is, as used by St. John, or, if the actual eating had the power of communicating eternal life, then was that act itself a figure; so that the word eat2, as applied by Moses to the "tree of life," is either a figure of speech, or it denotes a figurative act. In either sense, it denotes the acquisition of eternal life". To eat is an expression made use of in many other parts of the Bible in a figurative sense, in which sense it means to acquire, to get possession of. "Come ye buy and eat1." "Thy words were found, and I did eat them "." "They shall eat of the fruit of their own way 3." "The bread that cometh down from heaven, that a man may eat thereof and not die 4." Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you 5." I Isaiah, lv. 1. 2 Jere. xv. 16. See Ezek. iii. 3; Rev. x. 9. 3 Prov. i. 31. John, vi. 50. s John, vi. 53. "He that reapeth, receiveth wages, and gathereth fruit Both Moses and St. John, then, mention "the tree of life" as being " in the midst of the paradise or garden of GoD." In that "garden" or paradise spoken of by Moses, Adam was put ; and when he was afterward driven out thence, that "tree of life" which was in that "garden yet remained: "the way of the tree of life?" was guarded by cherubims; and "the tree of life" was seen by St. John in its original situation," in the midst of the paradise, or garden, of GOD." But Moses speaks of another" tree" as being also "in the midst of the garden;" namely, "the tree of the knowledge of good and evil." St. John makes no mention of this tree; its companion, "the tree of life," was seen by him in its original situation, but "the tree of the knowledge of good and evil" appears no longer to have a place in that glorious abode "the paradise of GOD." As the word "life," as connected with the word "tree," is used in its fullest literal sense, the word tree denoting, figuratively, the medium by and through which that life is imparted; we may infer that the words "knowledge of good and evil," as connected also with the word "tree," are also used in their fullest literal sense, while the word "tree" denotes the medium by and through which that knowledge was communicated. Adam, then, was put either into that abode of the Deity which St. John describes under the name" paradise," or garden; or in a "garden," or place, which was a typical representation of the abode of the Deity. And in this place, whatsoever the exact nature of it was, there were present, a medium, by and through which "eternal life" might be acquired, and also a medium, by and through which "the knowledge of good and evil" might be obtained. "And the Lord GOD took the man, and put him into the garden of Eden, to dress it and to keep it b." Whatever the exact nature was of that place into which Adam was put, it appears, that he was appointed to minister there: he was "to dress it and to keep it." And whatever might be the nature of that expressed by these words, it been a service of pleasure; ministry which is appears to have for the place in which he was to minister, was called "Edens" or Pleasured. It was a ministry very different b Gen. ii. 15. c Gen. ii. 10. If the "garden" mentioned by Moses, be the same "paradise" or garden as that spoken of by St. John, then was its title" Eden," or Pleasure, most appropriately bestowed upon it. For, as the "paradise" spoken of by St. John, denotes the dwelling of the Deity, by what appellation could that abode be more justly distinguished than by that |