sion, but the principal reason was, that access to the tree of life might be denied to him. The appointment of God had connected the eating of the fruit of this tree with the possession of eternal life, his right to which had been forfeited. By his exclusion from this tree he was taught the full extent of the consequences of his transgression. It being however the purpose of God to restore him to that which he had forfeited, he expelled him from direct access to the tree, that he might by figurative representation, show him how his title to eternal life was to be restored.

II. THE TRANSACTION WHICH FOLLOWED.

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And he placed at the east of the garden of Eden, Cherubims, and a flaming sword which turned every way." The general mind associates with this statement, the idea of wrath; the popular notion being, that an angel with a flaming sword in his hand, stood in the entrance of Eden, to prevent any approach to the tree of life. That such cannot be its import might be inferred from the general tenor of of the narrative; in several instances while Adam was yet in the garden, the mercy of God was especially manifested, and we cannot suppose that after his exclusion, there would be less mercy exhibited.

To us it appears that this transaction had for its object the illustration of the promise of the Redeemer, given just before, a promise which would no doubt be much revolved in the mind of Adam.

1. What is the Scripture signification of the term " Cherubim ?"

In the first chapter of Ezekiel we have an interesting vision of the living creatures described, in which the following particulars are worthy of notice. There was a flame of fire; the living creatures were in the midst of the fire; the general appearance of the living creatures was the "likeness of man ;" and the Lord in the" appearance of a man" was with it. Repetitions of this vision are recorded in the third, eighth, and tenth chapters. The tenth chapter contains a fuller description of the "living creature" which closes with this remarkable passage, "This is the living creature which I saw under the God of Israel by the river of Chebar; and I knew that they were the Cherubim." From which may we not conclude that the Cherubim of paradise were the same with the Cherubim of Ezekiel's vision? Would it not render cor

rect interpretation of the Scriptures impossible if it were once conceded that one term described more than one thing? In our text, in Ezekiel, and in all the passages which refer to the subject, we have the idea that God dwelt with the Cherubim; we are also told that the appearance of the Cherubim was that of a man; so that one great truth taught at Eden might be, that the seed of the woman, who would open the way to the tree of life, would be God dwelling with the flesh. 2. What was the flaming sword?

Critics tell us that the word rendered " flaming sword," might be rendered" the fire of wrath." Allow that the institution at Eden and the vision of Ezekiel represent the same appearance, and we have a key to the expression" flaming sword." In the vision of Ezekiel there was a fire infolding, or turning back upon itself: and the living creatures, with the likeness of a man, were in the midst of the fire. In the text, the sword of flame is said to have turned every way, but this would be better rendered “turning back on itself;" so that the great truth here taught was, that the fire of wrath, which had been kindled by transgression, instead of burning out to consume man, would turn back and expend itself on "God manifest in the flesh."

III. THE DESIGN OF THIS TRANSACTION.

1. One great end was, to teach the principles of redemption. 2. Another was, to keep the divinely appointed way to eternal life in remembrance.

3. A third was, that it might serve as a temple of worship. It was to this " presence of the Lord," that the antedeluvian patriarchs came from which Cain was driven. Here sacrifices were offered, as expressions of faith in this way of reconciliation.

W.

IV.

ENOCH'S CHARACTER AND TRANSLATION.

GENESIS V. 24.-" And Enoch walked with God, and he was not, for God took him."

Examples of eminent piety in the midst of abounding profligacy and impiety are to be the more prized, as they are so

rarely to be met with. was one of those times, of those examples.

The period at which Enoch lived and he himself presents us with one

In the sentence forming our text we have,

I. A BRIEF DESCRIPTION OF HIS CHARACTER.

The character which is given of this eminent saint implies more than that he bore open testimony against sin, and that he possessed the form of godliness-two things, in themselves, requiring, in such a state of things, something more than mere profession of the service of God.

1. Enoch was a man of faith.

He walked with God-he was reconciled to him by faith in "the appointed way"-his faith took hold of the original promise and through the prefigured atonement he received the reconciliation.

2. He was a man of prayer.

He walked with God-to him he brought all his concerns his trials, through the "hard speeches of ungodly men," his sufferings from their opposition. At the appointed seasons he came to worship God-while all flesh was "corrupting his way," and asking "where is the sign of his coming?" Enoch was found in all the appointed ordinances-with all the required sacrifices; and not only sohe was found seeking the " presence of the Lord" at other than the appointed seasons.

3. He was a man of holiness.

His life was consistent with his professions; the mass around him were sinking into profligacy-living in utter violation of the law of God-Enoch went not with themhe bore a faithful testimony against them-the farther they went from God, the nearer he drew to him.

II. HIS TRANSLATION. "He was not, for God took him." "He obtained," says the apostle, "this testimony, that he pleased God," and he "was translated that he should not see death."

1. He passed immediately, body and soul, into the presence of his Redeemer.

Some change, doubtless, passed upon his body, but it was not the change of death.

2. His removal was as unexpected as it was marvellous. Some speculations have been made on this subject, which certainly bear the aspect of probability. Jude informs us that

Enoch prophesied of the "coming of the Lord," and bore his testimony against "the ungodly deeds of ungodly men." And it has been supposed that, enraged by his faithfulness, the multitude were about to lay violent hands upon himwhen God interposed, and he was not for God took him.”

If so,

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3. His translation was a public testimony given by God to the truth which his servant preached, and was a reward bestowed upon him for his own faith in the "coming of the Lord."

This faith had been evidenced in the name which he gave to his son, three hundred years before his translation, "Methuselah," i.e. "He dieth and the Lord cometh." The death of Methuselah took place in the year of the flood. Throughout three hundred years Enoch walked with God, bearing testimony to the same truth, and God strongly corroborated the truth by removing him while in the act of proclaiming it.

V.

WALKING WITH GOD AND ITS ADVANTAGES. GENESIS V. 24.-"And Enoch walked with God, and he was not; for God took him."

To walk with God is the indispensable duty and exalted privilege of every genuine christian-it is enforced by precept, recommended by example. The example of Enoch is one of the most illustrious on record; his was an age of iniquity, the circumstances of the times were unfavourable for piety-yet his intercourse with heaven was uninterrupted his life, pure and circumspect-his conduct, spiritual and holy. With his servant God was so pleased that he exempted him from death, and took him to the full and perfect enjoyment of himself.

It is our intention to use the text as an occasion for offering some remarks,

I. ON WHAT IS IMPLIED IN WALKING WITH GOD.

The language is figurative; it supposes a way-the way of faith, of humility, of holiness; a knowledge of God-his

nature and character, and relations to us; it supposes reconciliation with God-including pardon of sin, renewal of nature, and adoption into his family. These things being supposed to constitute the character of those who walk with God, we proceed to observe that this walk implies,

1. That a deep and habitual sense of his presence is maintained.

God is every where; he cannot be, as to his essence, in one place more than another; but there may be manifestations in some above others. The ungodly are not conscious of the presence of God-he who walks with God has a deep and habitual sense of that presence: he says with the Psalmist, "I have set the Lord always before me." This sense of his presence produces the fear of the Lord," by which believers are always actuated.

2. To "

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walk with God" is to keep within the path he has marked out for us.

This path is a strait one, allowing of no deviation, permitting no sin, either of thought or feeling, but on the other hand the thoughts, feelings, and desires, must be spiritual and holy.

3. To"walk with God" is to make progress in the way of holiness.

Religion is progressive in its nature; the metaphors* used to illustrate it, all set forth this. We must not only keep in the way that is a great mercy-we must go forward in it.† 4. To "walk with God" is to keep open constant communion with him.

True believers have free access to God in prayer; they acquaint him in this way, with all their doubts and fears, their trials, temptations, and afflictions. From him they receive grace for all circumstances-to him praise or prayer is continually ascending, so that there is a constant interchange; while prayer or praise is ascending, grace, and joy, and salvation are descending.

II. THE ADVANTAGES OF THUS WALKING WITH GOD.

1. It furnishes the best security.

Many are content to walk on the border of the narrow way, attempting to realize the world and God at the same

Mark iv. 26-28. Proverbs iv. 18. Luke xiii. 20 & 21.

+ Psalm lxxxiv. 7. 2 Peter iii. 28. 2 Peter i. 5—7.