In like manner the closing of paradise and the stationing of a guard of Cherubim, with brandished swords of fire to prevent any one from re-entering, evidently signify nothing more or less than that man while living in the world "without," and destitute of faith in Christ, can endure neither the light of the law nor the light of the Gospel. And hence it is that Paul says concerning the Jews, "that they could not steadfastly behold the face of Moses, and that Moses was obliged to put a veil over his face on that account," 2 Cor. 3:7, 13. "The tree of death" in paradise represents the law, and "the tree of life" the Gospel or Christ. And to neither of these trees can any approach who have not faith in Christ. For they are prevented by the sword of the angels on guard, who cannot endure hypocrisy or poisonous self-righteousness. But who so acknowledges his sin and believes in Christ, to him the gate of paradise stands open, because he brings with him, not his own righteousness, but the righteousness of Christ, which righteousness the Gospel therefore preaches unto all men, in order that all might rest upon it and be saved. But there is no need that we should pursue this subject of allegories further. Let it suffice that we have offered these admonitions, that we might thereby direct those who use allegories to adopt those allegories alone, which the apostles have indicated and justified, and which have their sure foundation in the very letter and in the historical facts of the Scriptures. But we must offer a word concerning the cherubim. Frequent mention is made of them throughout the holy Scriptures. In the Latin authors we find nothing stated concerning them. They merely observe that the term CHERUB signifies a plentitude of knowledge. Among the Greek authors Dionysius speaks of the cherubim. There is a boasting report that Dionysius was a disciple of the Apostle Paul, but that is not true. Dionysius was a man full of the most vain absurdities, in which he abounds in his disputations concerning the heavenly and the ecclesiastical hierarchy. His imaginations make nine choirs, as so many ranks or spheres of heavenly beings. In the supreme hierarchy he places first the seraphim; next, the cherubim; next, thrones; next, dominions; next, powers; and lastly, principalities. And then in the lower or inferior hierarchy, he places first potentates; next, archangels; and last of all, angels. Now, who does not see that all these representations are nothing more nor less than idle and futile human inventions?