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L E T. upon and presupposing the truth and
reality of his temptation and fall, effected by the wiles of his enemy; who, for that reason, was to be crushed, together with his works, by the power of the Redeemer. As to the change wrought in the natural serpent after the fall (a subject on which the infidels divert themselves more than they will divert any body else ) no man can deny that a change might take place; and no man can precisely afcertain the nature of such change, unless he knew the form in which that fpecies of creatures was originally made. Nor does the sentence (so far as it may relate to the natural ferpent ) imply, that he should chufe duit for his food, or that it should be his only food. They who grovel in duit, must sometimes come in for a
mouthful. The expression intimates LET. to us the very lowest degree of prostration, humiliation, and the most abject wretchedness, fimilar to that other of the prophet, “ His enemies shall “ lick the duft."-Let gentlemen take care, that they are not of the number, The history of man's fall is no fable, and will hereafter be found no jeft.
P. 6.--" A tree of life, which God 6 was obliged to guard by Cherubim " and a flaming sword, left man e should eat of the fruit, and become immortal ?" .
The passage here alluded to has long been a subject of ridicule among unbelievers. Ic may, perhaps, ceafe to be fo, when the following particulars are duly weighed and considered . . There is no reason in the world for supposing the Cherubim here men
LET. tioned to have been different from XI. those described at large, as exhi.
bited in vision to Ezekiel, figures of which were placed in the tabernacle and temple. Moses says, “ God placed “ Cherubim.” The people for whom he wrote were perfectly well acquainted with the nature, form, and design of them. The prophet, upon beholding them in vision, declares, “I knew that they were the Cherubim.”
2. The words rendered in our tranflation, “A flaming sword turning “ every way,” may, and, it is apprehended, ought to be rendered, “ A “ devouring fire, turning, or rolling “ upon itself;" as the Cherubim, which Ezekiel faw, are said to have stood in the midst of a fire “ catching, “ or infolding itself.” The expreffions are equivalent, and correspond exactly. .. . 3. This
3. This body of fire, generally at- let. tended by, and subsisting in a cloud, XI. is styled “the glory of the Lord;" and always accompanied the appearance of the Cherubim.
4. The most ancient expositions left in the world, which are the two Jewish Targums, paraphrase che verse thus;
And he thrust out the man, and " caused the glory of his presence to “ dwell of old, at the east of the “ garden of Eden, above the two 66 Cherubim."
5. If such be the real import of the passage, and it relate only to the manifestation of the divine presence, by it's well known symbol, above or between the Cherubim, may we not fairly and reasonably conclude, that the de[ign of such manifestation, at the east of the garden of Eden, was the same
LET. as it was confeffedly afterwards, in the XI. tabernacle and temple; namely, to re
veal the will of God for the conduct of his people ; to accept the facrifices offered to him; and favourably to regard the prefigurative atonement made by “the sprinkling of blood, without “ which there was (after the fall) no .“ remission ?" And all this was done 6 TO KEEP, or PRESERVE, the way to 6 the Tree of Life,” immortality being now the object of a new covenant, with other conditions. There were good reasons why our first parent should not be suffered, in the state to which he had reduced himfelf, to “ put forth his hand, and take, and “eat.” The dispensation of Eden was at an end. Old sacraments were abolished, and new ones were to be instituted. In the spirit of repentance