of Salvation, which were revealed in, and went out of Eden, and were to water not only the Countries of the East, but the World. These four arofe from one Fountain, as there were after four Heads or Faces upon the Cherubim. Attempts have been made to explain their Names, and those of the Countries, but that is also in vain ; for the Countries were alfo defaced, and they know not where the Antediluvian Families lived. Therefore if the fame Names were given to Rivers, or Countries, after the Flood, that is not Proof that they are the fame. Indeed Mofes, by the Spirit, could have defcribed where Eden was, and where the Rivers run, by those then known: but as it would have been of no Ufe, he has not done it. We have fome of their Gueffes in C. n. "The River Ganges. Gen. ii. 13. Ar. and Ar. Sam. The Nile, rather the Phafis. See the Defcription of Afia, iv. 16. The Type of the Babylonian Empire; as Gihon, Araxes, of the Median; Tygris of the Grecian, and Perath of the Roman. Abrau. on the Pentateuch, xxxiii. 2. Havilah, the fame as Colchis. C. — A River near Ferufalem, but fmall- otherwife called Siloe, 1 Kings i. 13. Targ.-".

Ver. 15. And Jehovah Aleim took the Man, and put him

ינחהו

לעבדה,into theGarden of Ede

to dress it and

it.

to keep

This is made a poor Story: all this Work for this happy Creature, and he appointed Lord of all for this End? Was Man li-. mited again to eat nothing out of the Garden? Had he not a grant of the Products of all the Earth, Vegetable and Animal? This is like what he was doomed to after his Fall. No, the Garden was for other Ufes befides that, as all Gardens: antiently were. Aud could not this Garden yield Meat for one Man without Cultivation? A poor Defcription of a Garden of Eden. And would not this Garden, or. the Fruit in it, ftay without keeping or watching? Who was to run away with it? What was he to watch the Beasts or Birds, that they should not steal his Fruit? The Word n is fo far, when applied to Man, from placing or putting him only: to work, that it is rather the contrary; it is to place him free from Labour or Toil, to place him in that Senfe at Reft, to dedi

cate

cate him. But whatever he was to do, why to do it to the Garden? why not to God? But fuppofe that should be emblematically, if it proves both a Place of Culture, or a Place to labour in, for the Support of the Body, and a Place of Obfervation and Worship, for the Support of the Soul, then ay, &c. muft have, a double Signification under one Idea. To till is to co-operate with the natural Agents; the Earth yields, and the Water carries, to make the Earth produce, and the Water carries the Matter which forms Fruit, to be collected, and preferved for our Ufe: To drefs it, is to join, to co-operate with the Agents in Nature, to make the Things grow regularly and ornamentally, to cut off irregular or unfruitful Branches, to weed out all Sorts of Things which are hurtful, or fuperfluous, or irregular, or which cumber the Ground, or hinder the Growth of beneficial or beautiful Things; fo of the, Mind, to co-operate, to go on with the Defign of this Plantation, which he had established to produce Fruit for the Support of the Life of the Soul. Hence y is in all the old Languages to be a Difciple, to be a Religious, to ferve, to worship, to offer Sacrifice, to employ one's Faculties, Abilities, and Substance, to the Service of VOL. III. K

God,

God, &c. as Exod. iii. 12. vii. 16. x. 7. And to keep, to obferve, Deut. v. 12. the Sabbath, Gen. xvii. 9. the Covenant. So Commandments, Precepts, &c. whatever was to be kept or obferved by Nature or Appointment. As the Precept in the next Verfe, which is the only one there was Occafion to mention, because that only relates to the Fall of Man, which was neceffary to be fhewed to us: Does it follow there were no more than two Trees Reprefentatives, becaufe only two Trees are mentioned; or, to fay it more plainly, because there was no Occafion to mention any thing but what concerned the Fall, and the Reftauration of Man. He was to

keep all the reft, if there were more Precepts given, and to obferve all the Evidences which were emblematically given, if there were more fuch. The few Instances mentioned, will be enough to fhew that fuch had their Rife there; and as Adam gave Names to the Trees, perhaps when Occafion offered, or perhaps changed the Names of fome of them upon Occafions, as was common to do even those of Men, in Memorial of fome Action, whenever we find a Tree of the fame Name, with an Action which was revealed there, we shall venture to think that an Evidence,"

and

and I think the Words imply that it was a Garden of fuch.

Ver. 16. And Jehovah Aleim commanded the Man, faying, of every Tree of the Garden,

eating thou mayeft eat.

But of the Tree of the

Here are two double Words in two Speeches or Expreffions; a Manner of Writing not known now; nor have they been translated or understood. They have made it, in eating, thou mayeft eat, or thou mayest freely eat; in dying, thou shalt die, or thou shalt furely die. So in Ezek. xxxiii. where this is feveral Times men-tioned, there is in Oppofition, in living thou shalt live: So, in bleffing I will blefs. These have neither Regard to at once, to the Time prefent, nor to Eternity; nor are they doubled to strengthen the Expreffion, fuch as freely, furely, &c. but exprefs a

K 2

Series