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tial and important points, there appears to have been no cloud upon the understanding of the faithful; however, on other and inferior truths, their knowledge was often limited in extent, and partial in operation. For though there was a long dark night, and utter stillness in the Gentile world, yet "the lamp of God went not out in the temple of the Lord;" and if it did not always burn so bright, it never was without the sacred oil. The oracle of instruction too, though not always teaching itself, was never dumb: O no; it spake, or ever it was consulted at "the mercyseat;" as light and perfections were made manifest, or ever they shed radiance "on the breast of Aaron."

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Whatever, then, "God in Christ" was to the second Elias, that was he also ("according to the proportion of faith") to the first: the highway which the Baptist was to prepare, was the same which Malachi had seen marked out in order to his progress; and was none other than the one consecrated path, which "the rapt son of Amoz had long before foretold. Ascend in whatever line, pass over whatever space, "go through the land in the length and breadth thereof," commence at whatever æra, join the stream at any opening, catch the breeze from every point, and if from "the nunc dimittis" of the venerable Simeon, you ascend to the sweet strains of "the son of Jesse," and with which his prayer and praise was consummated-if from David's harp, we listen to the dying cadence in "the song of Moses;' and retrace again, from "the blessings of this man of God before his death," some of the elder benedictions of the patriarch Israel, "leaning on the staff" of promise-if ascending, still we go from " Abraham, the father of the faithful," back to the old world, to attend " Noah, the preacher of righteousness;" and from his sacrifice and sermon, to hear "Enoch, the seventh from Adam," another "Baptist crying in the wilderness," and taking for his text, "Behold, he cometh, with ten thousand of his saints;" and though we cannot say,

that "great was the company of the preachers," or that the choir was full, and the trumpet of salvation sounded loud or long; yet we affirm, that the cheering promise of the Virgin's conquering seed was never wholly lost; for on this point the "watchmen all saw eye to eye," and with "the voice together could they sing:" atonement by blood, and of his that was to come, is a theme on which there never was an utter silence either in earth or heaven; still the sound went forth, and the harp of prophecy announcing it, had only changed hands.

These preliminary observations will, we trust, prepare your minds for the consideration of a portion of Scripture, which, if taken according to the mere letter, and irrespective of the canon of interpretation just laid down, however it must demand our reverence as being part of the word of God, would, compared with other texts, have little in it to challenge any very particular remark; but if in itself it was a shadow of good things to come "-if it involved the first promise-exhibited one of the earliest types-preached the great mystery of godliness, and prefigured the last triumphs of the gospel; then, the subject possesses an intensity of interest, and should awaken a proportionate concern.

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The words are thus introduced: "And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat and live for ever: therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man, and he placed at the East of the garden, cherubims and a flaming sword, which turned every way, to keep the way of the tree of life." Consider we hence,

I. The REAL CAUSE of man's expulsion from this earthly paradise.

II. The SINGULAR MANIFESTATION that succeeded it.

III. The important and consolatory DOCTRINE, which this appearance taught.

While the original and procuring ground of man's removal from his former residence (as indeed of all his misery and degradation) was sin,

the fruit

FIRST. The real cause, &c. "So | by Satan, led on by pride, and emHE DROVE OUT THE MAN." boldened by presumption, our first parents ventured the experiment; the injunction was slighted, the penalty was disregarded, and the punishment incurred; and in immediate reference to this transgression it was, that Adam was expelled; not simply because he had forfeited the condition by which his residence was secured, but on account of the consequence of this procedure on man's part; as it is written, "Behold, the man is become as one of us, to know good and evil!"

Of that forbidden tree, whose mortal taste Brought death into the world, and all our woe, With loss of Eden too

"

The context does not leave us to infer this, as being the absolute and obliging motive, but itself assigns a peculiar and especial cause why he should stay no longer there. It is not simply because its bowers were too sacred, and its associations were too pure; that its aspect was too pleasant, its produce too grateful, and its atmosphere too mild for the fallen state and low condition of its former Lord; for aught we see, though Eden had still been named Paradise, and her garden continued still to "bloom and blossom as the rose," even there he might have passed the remainder of his days; there, he might have laboured, mourned, and wept, and prayed; there found his security in danger, his rest in weariness, his repose in trouble, his bed in sickness, and his tomb at death! But it was, 66 lest he put forth his hand, and take also of the tree of life, and eat and live for ever. So (or therefore) he drove out (or rather expelled) the man

"Lest therefore his now bolder hand
Reach also of the tree of life, and eat,
And live for ever, dream at least to live
For ever; to remove him I decree."

We collect, then, the propriety, and we might add the necessity, under existing circumstances, of such a step. The sacred penman gives a key to the whole procedure itself, in the words recorded; as well as to the great and important truths connected with it, and under our immediate consideration.

Now, we are to keep in mind, that the original test of man's obedience was this: "Of all the trees of the garden thou mayest freely eat, but of the tree of the knowledge of good and evil thou shalt not eat of it; for in the day thou eatest thereof thou shalt surely die" (Gen. ii. 17). Deceived

A

Upon this point, "the knowledge of good and evil," a variety of opinions have been held, but which we need not enumerate; the more general sentiment appears to be, that an experimental knowledge is here intended, and that our original progenitors might be said to purchase the knowledge of "good," by its being manifested and illustrated by its opposite "evil;" as a person is said to understand the nature, and estimate the worth of health, if from sickness, and especially if from imprudence he is deprived of this prime blessing. But though this conveys a good moral, and is a solemn truth, we contend it is not what is exactly taught us here; indeed, it were rather incompatible with the perfect character of the speaker, and would detract from the dignified but caustic sarcasm contained in the words, "as one of us!" For notwithstanding the vast disparity implied between the parties, it is evident there was something in its proportion and degree common to them both; and since it is impossible the knowledge possessed by an all-perfect Being, can have in it a particle of evil, it will follow, that the additional knowledge now acquired, considered in itself, was pure; and in nothing could even the increase of it have been a crime, had no precept been transgressed; but when man, not satisfied with the original and permitted knowledge of good and evil (the good of life and obedience, and the evil of the contrary, lessons taught not in a physical, but in a moral way, by this mysterious tree), would desire further

Y 2

and forbidden information, and proceeded under this impression to violate the plain and easy terms on which his happiness and innocence depended; then it became necessary that he should be removed from a place where he might suppose that by recurring to the virtues of the other tree, "the tree of life," he would perhaps remedy the evil of sin, and escape the threatened penalty; and so go on, neglecting prayer, postponing penitence, abusing mercy, evading punishment, disdaining sacrifice, braving danger, and defying death.

4

This, too, is confirmed by the character given of the other tree, instanced both in the text and preceding chapter, as being "the tree of life." Nor can there be a doubt but that it was intended to be an eminent type of him," who only hath life and immortality;" it being expressly stated in the words already quoted"Lest he should take and eat, and live for ever!" Immortality, therefore, or to "live for ever," was not inherent in man's nature, even when in paradise; he was neither self-existent, nor self-sufficient, nor supreme; but the holy, happy, honourable state he then enjoyed, was obtained according to the divine appointment, and perpetuated and secured by eating statedly, perhaps sabbatically, of the produce of this tree. "But common sense may tell us (saith Bishop Horne) that a material tree could only confer eternal life, as a divinely instituted symbol or sacrament; the tree of life, then, was an outward and visible sign of an inward and spiritual grace, given to Adam, as a means whereby he was to receive the same, and a pledge to assure him thereof."

* "Hereby he would be continually reminded of the great truths communicated to him, no doubt, from the beginning; that there was another, and a better life than that now led by him in his terrestrial temple here below; and that the Sabbath itself was a type of sublimer service, and a sweeter rest; that this future life was that on which his eye should fix, and his affections center, as the hope, and end, and crown of his obedience; that this spiritual and eternal life was to be supported in the same manner that it was given, by emanation from above; proceeding from, and blessed by that Being, who only hath life in himself;' and thus standing in the midst of

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But, as you have heard, eternal life and future bliss were now no longer to be sought for by a covenant of works. "The tree of life, therefore, was no longer approachable in this way;" man consequently was excluded the garden of Eden, and the original sacrament belonging to a state of innocence; at the same time the hope of salvation was not extinguished, the object was not even changed; the appearance was not dimmed, the instruction was not lost; for the very emblem was still prominently in view, though it now assumed a varied aspect, expressly suited to man's low condition, and his fallen state.* Which brings us to consider,

SECONDLY, The singular manifes tation that now succeeded. "And the Lord God placed at the EAST of the garden, CHERUBIMS and a FLAMING SWORD, which TURNED EVERY wAY.'

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We are not ignorant as to the fact, or indifferent as to the impression of the strong tide of popular opinion running in a contrary, or at least a different channel of interpretation from that, in which, as we conceive in this instance (and trust to be able to prove), it has always flowed. If, indeed, the ordinary rendering had borne the marks of superior intellect, profound learning, acute discovery, or deep research; then, however the current sentiment might be deemed erroneous, an exposure of its weakness, or a contradiction of its voice, would be brought forward (if it were attempted) with considerable diffidence, and the argument would be under much restraint; but if the

the garden (as the sun in the center of the solar system), a memorial of God's loving-kindness might be showed upon earth, and new created man might sing of his righteousness."-Bishop Horne, Ser. I.

"The change which took place in Adam's condition by his fall, was necessarily followed by a suitable change in his religious worship: he was driven out from the earthly paradise, because that free communication with the tree of life, which, as an innocent creature, he enjoyed, had been forfeited by transgression, and the only remaining access to what that tree represented, was through the office of a promised Redeemer ; which a consciousness of guilt aud corruption had now shown to be necessary."-Archdeacon Daubeny's Eight Discourses, p. 296.

common exposition be (as some have candidly admitted) what came first into their mind, and has been adopted, not because they "thought it out for themselves," but merely in consequence of what others have said for them; under circumstances like these, there needs no ceremony in censuring that gloss upon the words, (and even consigning it to oblivion and contempt) which seems totally beneath the dignity of the subject, and scarcely reconcileable with common sense, for one, which writers of no mean note have advocated, as best answering to the original text; as most in harmony with the history itself; as perfectly agreeable to the analogy of faith; and as pregnant with the grand and leading doctrinę of the word of God.

The erroneous (we had almost said the preposterous) view of the passage is, the supposing that the Almighty placed this emblem of "cherubim and a flaming sword," as a spectacle of terror, and established in wrath; instead of having instituted it as a type of MERCY, and at a "time of LOVE!"

Accordingly "the cherubim " is made a created angel, or usually there are two or more; and the annotator of the Bible seems to have been led by the machinist, or painter, or poet, rather than by the text; for we see and read of nothing but avenging heralds, with scowling aspect, midst gathering clouds and muttering thunders; armed, too, with naked swords and scorching fires, and forcing on the once-loved lords of the creation, who with downcast looks, or streaming eyes, and tottering steps appear scarce able to sustain the anguish of their soul, especially under this addition to their sorrow!

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sioned (if, indeed, engaged) ministering spirits, to these heirs of salvation," as himself, the offended party, "came at the cool of the evening;" and thus in wrath remembering mercy? yea, as throughout the whole proceeding it was manifest, that "mercy rejoiced against judgment!"

Admitting, however, not only the ministry of angels, but that they expelled the man after this ungracious form, with this event, assuredly, their commission ends; and what follows is clearly a different concern, but with which it has been unfortunately interwoven and confounded. For, having excluded the man, not by the cherubim, and with a flaming sword; but (and as Aben Ezra also translates it) "AFTER he had driven him out and this word is that which the Hebrews properly use in a divorcement or separation, then, and not till then, "Jehovah placed," or, as it would be better rendered and understood, HE DWELT or INHABITED [for the Hebrew is a, ischechinah; the same word used where afterwards God is said to have dwelt in the bush:* he, therefore, now thus, "dwelt or inhabited," "at (or from) the East" [op, chedem], and where the sun is first seen to rise, "that very cherubim, and that very sword, the edge of the sword turning [nnon, emptepechet; for what is rendered "turning itself every of a flame of fire, and rolling about, way," signifies after the as it were, and turning itself, i. e.

manner

CHANGING ITS THREATENING POS

TURE FROM MANKIND UPON ITSELF,

*", those who dwelt in the bush, . e. the aleim (Exodus, iii. 4-6). May we not hence assign the true interpretation of Genesis, iii 24? And Jehovah aleim caused to dwell or placed in a tabernacle at the East of the garden, the cherubim,' &c. So the word ex

But is there a shadow of argument to support an hypothesis like this? It is, after all, a mere gratuitous assumption, that Jehovah at all employed the services of any "angels here! Or, if he did, why should they use more severity towards Adam and Eve, than to Lot, the lingering Lot, and his irresolute and rather questionable companions? Why should they not rather have been commis-, 1, and note.

presses a tabernacle (resembling, doubtless, the Moraie) in which the cherubim or emblematic fire or glory, were placed from the fall, and which surely continued in the believing line of Seth. the ark, and remained till the descent of Israel Whether the emblem was preserved by Noah in into Egypt, and was brought up by them from thence, 1 pretend not to determine. Certain it is had a tabernacle sacred to Jehovah long be (from Exodus, xxxiii. 7-9) that the Israelites fore that erected by Moses." Parkhurst, sab

THE SINGLE AND APPOINTED SACRI- | author of the book of wisdom (which,

FICE.

We see, then, it was not a flaming guard of angels, that was placed, but the SCHECHINAH, or Divine PRESENCE of him who dwelt between the cherubims. And the words thus rendered, will be found natural in their construction, consistent in their reference, obvious in their illustration, consolatory in their reception, and most important in their results.

We could not, at this late period of the discourse, attempt to enter on these several topics; nor is it needed; but we shall endeavour to compress in as narrow a compass as practicable, what seems most material, under our third and last division of the discourse.

THIRDLY. The grand doctrine here exhibited, and the essential and reviving truth it was calculated to impart. There, at the East of the garden, it continued "TO KEEP THE WAY OF THE TREE OF LIFE."

In this attempt, it is hoped it will not prove tedious, nor be esteemed a needless tautology, to revert to a few particulars already stated, in order to show how admirably this illustrious type agrees with other kindred institutions, and which set forth the hope and consolations of the gospel.

You have already heard, that the word which we render "placed," is the same whence the term Schechinah is derived, and which is always used for the divine "presence," or inhabitation, whether in the bush, the tabernacle, or the temple; and we would remind you, further, that this presence was usually, as in the latter instances, intimately connected with the cherubim; it dwelt between the cherubims; while a perpetual holy fire was kept up before the mercy-seat, the habitation of the deity all which strongly confirm the opinion that this apparatus (shall we call it?), placed at the garden of Eden, had something correspondent to these institutions, as being equally necessary for the information and solace of failen man; and as parts of the grand design already opened in the promise which had just been given. And it is observable, that the

though apocryphal, must stand as high, and ancient authority in this case) speaks expressly, under the character of Solomon, as to his appearance: his words are (chap. ix. 8), "Thou hast commanded me to build a temple upon thy holy mount; and an altar in the city wherein thou dwellest; a resemblance of the holy tabernacle, which thou hast prepared from the beginning." Accordingly, we find that the Israelites had a tabernacle long before that which was erected by Moses, from "the direction given in the mount;" and where was its pattern, but from this, of which both he and we are speaking?*

If, then, from the fall, a religious worship adapted to the state of fallen man was necessary, as is indisputable, is it not reasonable to conclude, that this was the Adamic or patriarchal CHURCH, or whatever be the distinguishing appellation? Agreeably also to what some of the ancient Jewish writers have confessed, though they rest short of the conclusion; for the Jerusalem Targum reads, "He made the glory of the schechinah, or glorious majesty, to dwell of old at the East of the garden; above the cherubims."

over, or

O cheering object to the eye of faith! O glorious hope, and balmy consolation to dry the tears of penitence, and wake the harp of joy! O hallowed spot, where God vouchsafed to dwell! O blissful seat, where mercy smiled on man.

Yes, for there he "looked and lived;" there, we repeat, he learnt that in due time the sword should awake (that very sword), and smite the man who was JEHOVAH'S FELLOW; should turn from the sinner upon the surety; and, as was here seen, should be revolveable upon ITSELF!

"In conformity with the mode of conveying

spiritual knowledge through the medium of visible objects, a certain emblematic representation under the name of the cherubim was set up at the East of the garden of Eden, immediately after the ing or preserving a way to the tree of life; the fall; for the purpose (as it is recorded) of keepsame emblematic representation was afterwards

made to be placed in the holy of holies in the xxviii. 19).-Archdeacon Daubeny.

temple, by express direction," &c. (1 Chron.

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