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Adam and Eve hide themselves.

GENESIS.

Adam and Eve's accusations.

A. M. 1.

A. M. 1. B. C. 4004.

8 And they heard the voice of 12 And the man said, r The

B. C. 4004. the Lord God walking in the gar- woman whom thou gavest to be den in the cool of the day : and Adam and with me, she gave me of the tree, and I his wife P hid themselves from the presence of did eat. the LORD God amongst the trees of the garden. 13 And the LORD God said unto the woman,

9 And the LORD God called unto Adam, and What is this that thou hast done? And the said unto him, Where art thou ?

woman said, "The serpent beguiled me, and 10 And he said, I heard thy voice in the I did eat. garden, 4 and I was afraid, because I was 14 And the LORD God said

unto the naked; and I hid myself.

serpent, Because thou hast done this, thou art 11 And he said, Who told thee that thou cursed above all cattle, and above every wast naked ? Hast thou eaten of the tree, beast of the field; upon thy belly shalt thou whereof I commanded thee that thou shouldest go, and dust shalt thou eat all the days of not eat?

thy life:

D Job xxxviii, 1.- Heb. wind; Job xxxiv. 21, 22 ; Psa.cxix. 120; Isa. xxxii. 14; lvii. 11; 1 John ir. 20.- Chap. cxxxix. 1-12.- Job xxxi. 33 ; Prov. v. 3; Jer. xxiii. 24; ii. 18, 20; Job xxxi. 33; Prov. xxviii. 13; Luke x. 29 ; James Amos ix. 3 ; Jonah i. 3, 10; Heb. iv. 13; chap. iv. 9; Josh. vii. i. 13, 15.- - Ver. 4; 2 Cor. xi. 3; 1 Tim. ii. 14.- Exod. 17-19; Rev. xx, 12, 13. — 9 Chap. ii. 25; Exod. iii. 6; Psa. xxi. 29, 32. — _u Isa. lxv. 25; Mic. vii. 17.

means, even while the lawful means and every avail that the consequences of that state extend to his reable help are at hand. 2. They are endeavouring to motest posterity. 1. On the question, Hast thou eaten be independent, and to live without God in the world; of the tree ? Adam is obliged to acknowledge his transhence prayer, the language of dependence on God's gression ; but he does this such a way as to shift providence and grace, is neglected, I might say detested, off the blame from himself, and lay it upon God and by the great majority of men. Had I no other proof upon the woman! This woman whom THOU didst than this that man is a fallen creature, my soul would give to be with me, '70 immadi, to be my companion, bow to this evidence. 3. Being destitute of the true (for so the word is repeatedly used,) she gave me, and knowledge of God they seek privacy for their crimes, I did eat. I have no farther blame in this transgresnot considering that the eye of God is upon them, being sion; I did not pluck the fruit; she took it and gave only solicitous to hide them from the eye of man. it to me. These are all proofs in point; but we shall soon meet 2. When the woman is questioned she lays the with additional ones. See on ver. 10 and 12. blame upon God and the serpent, (nachash,) The ser

Verse 8. The voice of the Lord] The voice is pro- pent beguiled me, and I did eat. Thou didst make perly used here, for as God is an infinite Spirit, and him much wiser than thou didst make me, and therecannot be confined to any form, so he can have no fore my simplicity and ignorance were overcome by personal appearance. It is very likely that God used his superior wisdom and subtlety; I can have no fault to converse with them in the garden, aud that the here, the fault is his, and his who made him so wise usual time was the decline of the day, din' nis and me so ignorant. Thus we find that, while the leruach haiyom, in the evening breeze; and probably eyes of their body were opened to see their degraded this was the time that our first parents employed in the state, the eyes of their understanding were closed, so more solemn acts of their religious worship, at which that they could not see the sinfulness of sin ; and at God was ever present. The time for this solemn the same time their hearts were hardened through its worship is again come, and God is in his place ; but deceitfulness. In this also their posterity copy their Adam and Eve have sinned, and therefore, instead of example. How few ingenuously confess their own being found in the place of worship, are hidden among sin! They see not their guilt. They are continually the trees! Reader, how often has this been thy case! making excuses for their crimes; the strength and

Verse 10. I was afraid, because I was naked] See subtlety of the tempter, the natural weakness of their the immediate consequences of sin. 1. SHAME, be- own minds, the unfavourable circumstances in which tause of the ingratitude marked in the rebellion, and they were placed, &c., &c., are all pleaded as excuses because that in aiming to be like God they were now for their sins, and thus the possibility of repentance is sunk into a state of the greatest wretchedness. 2. precluded; for till a man take his sin to himself, till Fear, because they saw they had been deceived by he acknowledge that he alone is guilty, he cannot be Satan, and were exposed to that death and punishment humbled, and consequently cannot be saved. Reader, from which he had promised them an exemption. How till thou accuse thyself, and thyself only, and feel that worthy is it of remark that this cause continues to thou alone art ' responsible for all thy iniquities, there produce the very same effects! Shame and fear were is no hope of thy salvation. the first fruits of sin, and fruits which it has invariably Verse 14. And the Lord God said unto the serproduced, from the first transgression to the present pent] The tempter is not asked why he deceived the time.

woman ; he cannot roll the blame on any other; selfVerse 12. And the man said, fc.) We have here tempted he fell, and it is natural for him, such is his some farther proofs of the fallen state of man, and I enmity, to deceive and destroy all he can. His fault

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The serpent and the woman

CHAP. III.

receive their sentence. 15 And I will put enmity between | sorrow thou shalt bring forth chil

thee and the woman, and between dren; ? and thy desire shall be a to thy seed and wher seed; it shall bruise thy thy husband, and he shall brule over thee. head, and thou shalt bruise his heel.

17 And unto Adam he said, " Because thou 16 Unto the woman he said, I will greatly hast hearkened unto the voice of thy wife, multiply thy sorrow and thy conception ; y in and hast eaten of the tree • of which I com

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Matt. ii. 7; xiii. 38; xxiii. 33; John viii, 44; Acts xiii. 10; 1 John iii. 8. -w Psa. cxxxii. Il ; Isa. vii. 14; Mic. v. 3; Matt. i. 23, 25; Luke i. 31, 34, 35; Gal. iv. 4.

_* Rom. xvi. 20; Col. ii. 15; Heb. ii. 14; 1 John v. 5; Rev. xii. 7, 17.

y Psa. xlviii. 6; Isa. xiii. 8; xxi. 3 ; John xvi. 21; 1 Tim. ii. 15. 2 Chap. iv. 7. - Or, subject to thy husbandh Lb 1 Cor. xi. 3; xiv. 34 ; Eph. v. 22, 23, 24; 1 Tim. i. 11, 12; Tit. ii. 5; 1 Pet. in. 1, 5, 6. _c1 Sam. xv. 23. -d Ver. 6.

Chap. ii. 17.

admits of no excuse, and therefore God begins to pro- fastens on his mind, and shudders at the thought of nounce sentence on him first. And here we must being in league with the old murderer. But there is consider a twofold sentence, one on Satan and the a deeper meaning in the text than even this, especially other on the agent he employed. The nachash, whom in these words, it shall bruise thy head, or rather, 2177 I suppose to have been at the head of all the inferior hu, He ; who ? the seed of the woman; the person is animals, and in a sort of society and intimacy with to come by the woman, and by her alone, without the man, is to be greatly degraded, entirely banished from concurrence of man. Therefore the address is not to human society, and deprived of the gift of speech. Adam and Eve, but to Eve alone; and it was in conCursed art thou above all catlle, and above every beast sequence of this purpose of God that Jesus Christ was of the fieldthou shalt be considered the most con- born of a virgin ; this, and this alone, is what is imtemptible of animals ; upon thy belly shalt thou go-plied in the promise of the seed of the woman bruising thou shalt no longer walk erect, but mark the ground the head of the serpent. Jesus Christ died to put equally with thy hands and feet; and dust shalt thou away sin by the sacrifice of himself, and to destroy eat—though formerly possessed of the ulty to dis- him who had the power of death, that is, the devil. tinguish, choose, and cleanse thy food, thou shalt feed Thus he bruises his head-destroys his power and henceforth like the most stupid and abject quadruped, lordship over mankind, turning them from the power all the days of thy life-through all the innumerable of Satan unto God; Acts xxvi. 18. And Satan generations of thy species. "God saw meet to mani- bruises his heelGod so ordered it, that the salvation fest his displeasure against the agent employed in this of man could only be brought about by the death of melancholy business; and perhaps this is founded on Christ ; and even the spiritual seed of our blessed the part which the intelligent and subtle nachash took Lord have the heel often bruised, as they suffer persein the seduction of our first parents. · We see that he cution, temptation, &c., which may be all that is inwas capable of it, and have some reason to believe that tended by this part of the prophecy. he became a willing instrument.

Verse 16. Unto the woman he said) She being Verse 15. I will put enmily belween thee and the second in the transgression is brought up the second to woman} This has been generally supposed to apply receive her condemnation, and to hear her punishment: to a certain enmity subsisting between men and ser- I will greatly multiply, or multiplying I will multiply ; pents; but this is rather a fancy than a reality. It is i. e., I will multiply thy sorrows, and multiply those yet to be discovered that the serpentine race have any sorrows by other sorrows, and this during conception peculiar enmity against mankind, nor is there any proof and pregnancy, and particularly so in parturition or that men hate serpents more than they do other noxious child-bearing. And this curse has fallen in a heavier animals. Men have much more enmity to the common degree on the woman than on any other female. Norat and magpie than they have to all the serpents in thing is better attested than this, and yet there is certhe land, because the former destroy the grain, &c., tainly no natural reason why it should be so ; it is a and serpents in general, far from seeking to do men part of her punishment, and a part from which even mischief, flee his approach, and generally avoid his God's mercy will not exempt her. It is added farther, dwelling. If, however, we take the word nachash to Thy desire shall be to thy husband—thou shalt not be mean any of the simia or ape species, we find a more able to shun the great pain and peril of child-bearing, consistent meaning, as there is scarcely an animal in for thy desire, thy appetite, shall be to thy husband; the universe so detested by most women as these are ; and he shall rule over thee, though at their creation and indeed men look on them as continual caricatures both were formed with equal rights, and the woman of themselves. But we are not to look for merely had probably as much right to rule as the man; but literal meanings here : it is evident that Satan, who subjection to the will of her husband is one part of actuated this creature, is alone intended in this part of her curse ; and so very capricious is this will often, the prophetic declaration. God in his endless mercy that a sorer punishment no human being can well have, has put enmity between men and him ; so that, though to be at all in a state of liberty, and under the protecall mankind love his service, yet all invariably hate tion of wise and equal laws. himself. Were it otherwise, who could be saved ? A Verse 17. Unto Adam he said] The man being great point gained towards the conversion of a sinner the last in the transgression is brought up last to reis to convince him that it is Satan he has been serving, ceive his sentence : Because thou hast hearkened unto that it is to him he has been giving up his soul, body, the voice of thy wife~" thou wast not deceived, she goods, &c.; he starts with horror when this conviction only gave and counselled thee to eat ; this thou shouldst

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Adam sentenced.

GENESIS.

The ground cursed. A. M. L.

A. M. 1. manded thee, saying, Thou shalt 18 h Thorns also and thistles shall

B. C. 4004. B. C. 4004.

not eat of it; cursed is the ground it i bring forth to thee; and thou for thy sake : & in sorrow shalt thou eat of it shalt eat the herb of the field: all the days of thy life;

19 'In the sweat of thy face shalt thou eat ' Eccles. i. 2, 3; Isa. xxiv. 5, 6; Rom. viii. 20.- + Job v. 7;

i Heb. cause to bud. Lk Psa. civ. 14; Job i. 21; Psa. xc. 3; Eccles. ii. 23. Lh Job xxxi. 40.

civ. 2. Eccles. i. 13; 2 Thess. iii. 10. have resisted ;” and that he did not is the reason of monly, and is so mischievous, is a sufficient proof how his condemnation. Cursed is the ground for thy sakem well the means are calculated to secure the end. The from henceforth its fertility shall be greatly impaired; genista, or spinosa vulgaris, called by some furze, by in sorrow shalt thou eat of it-be in continual per- others whins, is allowed to be one of the most misplexity concerning the seed time and the harvest, the chievous shrubs on the face of the earth. Scarcely cold and the heat, the wet and the dry. How often any thing can grow near it, and it is so thick set with are all the fruits of man's toil destroyed by blasting, prickles that it is almost impossible to touch it without by mildew, by insects, wet weather, land floods, &c.! | being wounded. It is very prolific ; almost half the Anxiety and carefulness are the labouring man's portion. year it is covered with flowers which produce pods

Verse 18. Thorns also and thistles, fc.] Instead filled with seeds. Besides, it shoots out roots far and of producing nourishing grain and useful vegetables, wide, from which suckers and young plants are connoxious weeds shall be peculiarly prolific, injure the tinually springing up, which produce others in their ground, choke the good seed, and mock the hopes of Where it is permitted to grow it soon overthe husbandman; and thou shalt eat the herb of the spreads whole tracts of ground, and it is extremely fieldthou shalt no longer have the privilege of this difficult to clear the ground of its roots where once garden of delights, but must go to the common cham- it has got proper footing. Such provision has the just paign country, and feed on such herbs as thou canst God made to fulfil the curse which he has pronounced find, till by labour and industry thou hast raised others on the earth, because of the crimes of its inhabitants. more suitable to thee and more comfortable.

See Hale's Vegetable Statics. In the curse pronounced on the ground there is much Verse 19. In the sweat of thy face] Though the more implied than generally appears. The amazing whole body may be thrown into a profuse sweat, if fertility of some of the most common thistles and hard labour be long continued, yet the face or forehead thorns renders them the most proper instruments for is the first part whence this sweat begins to issue ; this the fulfilment of this sentence against man. Thistles is occasioned by the blood being strongly propelled to multiply enormously; a species called the Carolina the brain, partly through stooping, but principally by the sylvestris bears ordinarily from 20 to 10 heads, each strong action of the muscles ; in consequence of this containing from 100 to 150 seeds.

the blood vessels about the head become turgid through Another species, called the Acanthum vulgare, pro- the great flux of blood, the fibres are relaxed, the pores duces above 100 heads, each containing from 3 to 400 enlarged, and the sweat or serum poured out. Thus seeds. Suppose we say that these thistles produce then the very commencement of every man's labour at a medium only 80 heads, and that each contains may put him in mind of his sin and its consequences. only 300 seeds; the first crop from these would amount Dust thou art, and unto dust shalt thou return.) to 24,000. Let these be sown, and their crop will God had said that in the day they ate of the forbidden amount to 576 millions. Sow these, and their produce fruit, dying they should die-they should then become will be 13,824,000,000,000, or thirteen billions, eight mortal, and continue under the influence of a great hundred and twenty-four thousand millions ; and a variety of unfriendly agencies in the atmosphere and single crop from these, which is only the third year's in themselves, from heats, colds, drought, and damps growth, would amount to 331,776,000,000,000,000, in the one, and morbid increased and decreased action or three hundred and thirty-one thousand seven hundred in the solids and uids of the other, till the spirit, findand seventy-six billions ; and the fourth year's growth ing its earthly house no longer tenable, should return will amount to 7,962,624,000,000,000,000,000, or to God who gave it ; and the body, being decomposed, seven thousand nine hundred and sixty-two trillions, should be reduced to its primitive dust. It is evident six hundred and twenty-four thousand billions. A from this that man would have been immortal had he progeny more than sufficient to stock not only the sur- never transgressed, and that this state of continual life face of the whole world, but of all the planets of the and health depended on his obedience to his Maker. solar system, so that no other plant or vegetable could The tree of life, as we have already seen, was intended possibly grow, allowing but the space of one square to be the means of continual preservation. For as no foot for each plant.

being but God can exist independently of any supportThe Carduus vulgatissimus viarum, or common ing agency, so man could not have continued to live hedge thistle, besides the almost infinite swarms of without a particular supporting agent; and this supwinged seeds it sends forth, spreads its roots around porting agent under God appears to have been the irec many yards, and throws up suckers everywhere, which of life. not only produce seeds in their turn, but extend their Ολιγη δε κεισομεσθα roots, propagate like the parent plant, and stifle and Κονις, οστεων λυθεντων. Anac. Od. 4., v. 9. destroy all vegetation but their own.

“ We shall lie down as a small portion of dust, our As to THORNS, the bramble, which occurs so com- | bones being dissolved.”

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Adam and Eve are

CHAP. III.

clothed with skins.

A. M. I. B. C. 4004.

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bread, till thou return unto the LORD God make coats of skins,

A. M. 1. ground; for out of it wast thou and clothed them. taken : for m dust thou art, and nunto dust 22 And the LORD God said, a Behold, the shalt thou return.

man is become as one of us, to know good 20 And Adam called his wife's name Eve; and evil: and now, lest he put forth his hand, p because she was the mother of all living. rand take also of the tree of life, and eat, and 21 Unto Adam also and to his wife did the live for ever;

m Chap. u. 7; Dan. xii. 2.- Job xxi. 26 ; xxxiv. 15; Psa. o Heb. Chavah; that is, living. P Acts xvii. 26.- -9 Ver. civ. 29; Eccles. iu. 20; xü. 7; Dan. xii. 2; Rom. v. 12; 5; like Isa. xix. 12; xlvii. 12, 13; Jer. xxii. 23.- Chap. Heb. ix. 27.

ii. 9.

Verse 20. And Adam called his wife's name Eve; emblem and type of that death which should conquer because she was the mother of all living.] A man who Satan, destroy his empire, reconcile God to man, condoes not understand the original cannot possibly com- vert man to God, sanctify human nature, and prepare prehend the reason of what is said here. What has it for heaven. the word Eve to do with being the mother of all liv- Verse 22. Behold, the man is become as one of us] ing? Our translators often follow the Septuagint; it on all hands this text is allowed to be difficult, and the is a pity they had not done so here, as the Septuagint difficulty is increased by our translation, which is optransation is literal and correct: Kai ekahedev Aday posed to the original Hebrew and the most authentic το ονομα της γυναικος αυτου Ζωη, ότι μητηρ παντων | versions. The Hebrew has 7'7 hayah, which is the TWV (wwww• " And Adam called his wife's name Life, third person preterite tense, and signifies was, not is. because she was the mother of all the living." This The Samaritan text, the Samaritan version, the Syis a proper and faithful representation of the Hebrew riac, and the Septuagint, have the same tense. These text, for the in Chavvah of the original, which we lead us to a very different sense, and indicate that there have corrupted into Eve, a word destitute of all mean- is an ellipsis of some words which must be supplied in ing, answers exactly to the Zwn of the Septuagint, order to make the sense complete. A very learned both signifying life; as does also the Hebrew in chai man has ventured the following paraphrase, which to the Greek Gwvtov, both of which signify the living. should not be lightly regarded : “ And the Lord God It is probable that God designed by this name to teach said, The man who was like one of us in purity and our first parents these two important truths : 1. 'That wisdom, is now fallen and robbed of his excellence; though they had merited immediate death, yet they he has added nyas ladaath, to the knowledge of the should be respited, and the accomplishment of the sen- good, by his transgression the knowledge of the evil ; tence be long delayed ; they should be spared to pro- and now, lest he put forth his hand, and take also of pagate a numerous progeny on the earth. 2. That the tree of life, and eat and live for ever in this mise. though much misery would be entailed on his posterily, rable state, I will remove him, and guard the place lest and death should have a long and universal empire, he should re-enter. Therefore the Lord God sent him yet one should in the fulness of time spring from the forth from the garden of Eden,” dc. This seems to woman, who should destroy death, and bring life and be the most natural sense of the place. Some supimmortality to light, 2 Tim. i. 10. Therefore Adam pose that his removal from the tree of life was in called his wife's name Life, because she was to be the mercy, to prevent a second temptation. He before mother of all human beings, and because she was to imagined that he could gain an increase of wisdom by be the mother of HIM who was to give life to a world eating of the tree of knowledge, and Satan would be dead in trespasses, and dead in sins, Eph. ii. 1, &c. disposed to tempt him to endeavour to elude the sen

Verse 21. God made coals of skins] It is very tence of death, by eating of the tree of life. Others likely that the skins out of which their clothing was imagine that the words are spoken ironically, and that made were taken off animals whose blood had been the Most High intended by a cutting taunt, to upbraid poured out as a sin-offering to God; for as we find the poor culprit for his offence, because he broke the Cain and Abel offering sacrifices to God, we may fairly Divine command in the expectation of being like God presume that God had given them instructions on this to know good from evil; and now that he had lost all head; nor is it likely that the notion of a sacrifice the good that God had designed for him, and got nothing could have ever occurred to the mind of man without but evil in its place, therefore God taunts him for the an express revelation from God. Hence we may total miscarriage of his project. But God is ever con. safely infer, 1. That as Adam and Eve needed this sistent with himself; and surely his infinite pity proclothing as soon as they fell, and death had not as yet hibited the use of either sarcasm or irony, in speaking made any ravages in the animal world, it is most likely of so dreadful a catastrophe, that was in the end to that the skins were taken off victims offered under the occasion the agony and bloody sweat, the cross and direction of God himself, and in faith of HIM who, passion, the death and burial, of Him in whom dwelt in the fulness of time, was to make an atonement by all the fulness of the Godhead bodily, Col. ii. 9. his death. And it seems reasonable also that this In chap. i. 26, 27, we have seen man in the permatter should be brought about in such a way thạt fection of his nature, the dignity of his office, and the Satan and death should have no triumph, when the plenitude of his happiness. Here we find the same very first death that took place in the world was an creature, but stripped of his glories and happiness, so

B. C. 4004.

11

ii. 8.

kerub never appears as a verb כרוב or כרב The word

Adam and Eve expelled

GENESIS.

from the garden. A, M. 1. 23 Therefore the LORD God sent placed at the east of the garden

A. M. 1. B. C. 4004.

him forth from the garden of Eden, of Eden Cherubims, and a flaming
'to till the ground from whence he was taken. sword which turned every way, to keep the

24 So he drove out the man; and he way of the tree of life.
• Chapter ii. 5; iv. 2; ix. 20; Ecclesiastes v. 9.- Chapter Exod. xxv. 2, 20; 1 Kings vi. 25–28; Josh. v. 13; Psa. civ. 4;

Heb. i. 7.
that the word man no longer conveys the same ideas From the description in Exod. xxvi. 1, 31; 1 Kings
it did before. Man and intellectual excellence were vi. 29, 32; 2 Chron. ii. 14, it appears that the cherubs
before so intimately connected as to appear insepara-

were sometimes represented with two faces, namely, ble; man and misery are now equally so.

In our ner

those of a lion and of a man; but from Ezek. i. 5, vous mother tongue, the Anglo-Saxon, we have found &c.; X. 20, 21, we find that they had four faces and the word Trod God signifying, not only the Supreme four wings; the faces were those of a man, a lion, Being, but also good or goodness; and it is worthy of an or, and an eagle ; but it seems there was but one espeeiał note that the word man man, in the same lan- body to these heads. The two-faced cherubs were guage, is used to express, not only the human being so

such as were represented on the curtains and veil of called, both male and female, but also mischief, wick- the tabernacle, and on the wall, doors, and veil of the edness, fraud, deceit, and villany. Thus a simple temple; those with four faces appeared only in the monosyllable, still in use among us in its first sense,

holy of holies. conveyed at once to the minds of our ancestors the

a very two following particulars : 1. The human being in his in the Hebrew Bible, and therefore is justly supposed excellence, capable of knowing, loving, and glorifying to be a word compounded of ɔ ke a particle of resemhis Maker. 2. The human being in his fallen state, blance, like to, like as, and 37 rab, he was great, powcapable of and committing all kinds of wickedness: erful, fc. Hence it is very likely that the cherubs, “ Obiter hic notandum,” says old Mr. Somner in his to whatever order of beings they belonged, were emSaxon Dictionary, “venit, Lod Saxonibus et Deum blems of the All-MIGHTY, and were those creatures by significasse et Bonum : uti man et hominem et nequi- whom he produced the great effects of his power. tiam. Here it is to be noted, that among the Saxons The word 37 rab is a character of the Most High, the term God signified both the Divine Being and Prov. xxvi. 10 : The great God who formed all; and goodness, as the word man signified both the human again in Psa. xlviii. 2, where he is called the Great being and wickedness.” This is an additional proof king: 97752 melech rab. But though this is rarely that our Saxon ancestors both thought and spoke at the applied as a character of the Supreme Being in the same time, which, strange as it may appear, is not a

Hebrew Bible, yet it is a common appellative of common case : their words in general are not arbitrary the Deity in the Arabic language. signs; but as far as sounds can convey the ideal mean wal yg raưulalameen Lord of both worlds, or, ing of things, their words do it; and they are so formed Lord of the universe, are expressions repeatedly used and used as necessarily to bring to view the nature to point out the almighty energy and supremacy of and properties of those things of which they are the God. On this ground, I suppose, the cherubim were signs. In this sense the Anglo-Saxon is inferior only emblematical representations of the eternal power and to the Hebrew.

Godhead of the Almighty. These angelic beings Verse 24. So he drove out the man] Three things were for a time employed in guarding the entrance to are noted here: 1. God's displeasure against sinful Paradise, and keeping the way of or road to the tree man, evidenced by his expelling him from this place of life. This, I say, for a time; for it is very proof blessedness ; 2. Man's unfilness for the place, of bable that God soon removed the tree of life, and which he had rendered himself unworthy by his in- abolished the garden, so that its situation could never gratitude and transgression ; and, 3. His reluctance to after be positively ascertained. leave this place of happiness. He was, as we may By the flaming sword turning every way, or flame naturally conclude, unwilling to depart, and God drove folding back upon itself, we may understand the forhim out.

midable appearances which these cherubim assumed, He placed at the east) po mikkedem, or before in order to render the passage to the tree of life inacthe garden of Eden, before what may be conceived its cessible. gate or entrance; Cherubims, O27017 hakkerubim, Thus terminates this most awful tragedy ; a tragedy THE cherubim. Hebrew plurals in the masculine end in which all the actors are slain, in which the most in general in im: to add an s to this when we intro- awful murders are committed, and the whole universe duce such words into English, is very improper; there- ruined ! The serpent, so called, is degraded; the fore the word should be written cherubim, not cheru- | woman cursed with pains, miseries, and a subjection to bims. But what were these? They are utterly un- the will of her husband, which was never originally known. Conjectures and guesses relative to their designed; the man, the lord of this lower world, nature and properties are endless. . Several think them doomed to incessant labour and toil; and the earth to have been emblematical representations of the sacred itself cursed with comparative barrenness! To comTrinity, and bring reasons and scriptures in support plete all, the garden of pleasure is interdicted, and of their opinion ; but as I am not satisfied that this this man, who was made after the image of God, and opinion is correct, I will not trouble the reader with it. I who would be like him, shamefully expelled from a

rab, and

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