this view, and, at all events, not one by which it can be established. No doubt we read of "cherubim" in Exodus and Ezekiel; as also of what seems meant to denote the same appearance in Isaiah (if we hold "seraphim " as identical with "cherubim "); and in the Apocalypse, where certain "living things" are introduced: but by no effort of ingenuity can we, after all, extract more from the terms used and the description given than that of emblematical figures. And this view will be strongly confirmed, should it be found, at length, that the word "cherub," which heretofore has so perplexed etymologists, is the Egyptian, or Coptic word which means to shape, or carve, or sculpture.

Cherubim," then, must not be taken for angels, but regarded as figures: they do not represent a class of beings, but are a style of symbols. It cannot be rendered even probable that they are creatures; for the expression contains no other idea than that of sculptures or similitudes. How they were formed, and of what substance,-whether they were chiselled or cast, whether in the fashion of tapestry or statuary, of stone, or wood, or metal,—we are not informed; but every reason have we to believe that they were colossal emblems, designed to be a revelation of spiritual and divine truth.

Were it simply said “cherubim," in the account of them by Moses, we might perhaps need to rest satisfied with an indefinite explanation of their import and use; but the expression is "the cherubim," and this peculiarity of phrase can only be meant to suggest that "the cherubim" of Eden, which no Hebrew had ever seen, were just "the cherubim" of the Tabernacle, with which every Hebrew was acquainted. Let an Israelite be told of "cherubim in Eden," and he would ask, "What are cherubim?"" But speak to him of "the cherubim," and he would reply, "Yes; I understand you: 'the cherubim,' mean cherubim like our own."

But if we go to the ark for the divine idea of "the cherubim," we cannot doubt that the emblem was intended to represent the two great families of God, as known on earth and in Paradise, angels and men. There may be other beings in the great universe; but the only creatures that had connection with this world were angels and men, men, whose abode was Eden, and angels, who made haste to welcome God's youngest son. Man and angel, however, as they were created, both stood upon the Godhead of Christ as their basis; and as they met in Paradise, man and angel embraced each other in love. But the emblem of this was "the cherubim" in the holiest of all, standing on the golden lid, and stretching out their wings until they joined.

"The cherubim" of the Tabernacle symbolised creation in its two families as the Creator designed it to be—both having their foundation on the Son of God, the wings of both meeting in blessed concord, and both adoring Him who made and upheld them with solemn reverence. But "the cherubim" of the Tabernacle were only a repetition or a reprint of "the cherubim" in Eden; and so we are fairly entitled to infer regarding the primeval emblems that they embodied and set forth the union of all creatureship in the Creator. "The cherubim," says Hardwick, in his "Christ and Other Masters," i. 98, "were emblems, or rather one compounded emblem, of the highest forms of creature-life, especially the human; and their appearance was a pledge to man of his continued interest in the seat from which he was expelled." But he should have added, that from the beginning they were a majestic token of the harmony Jehovah was fain should exist between man and angel and Himself.

Had it been stated that "the cherubim” were modelled for the first time when Paradise was lost and man driven out, we would have no right to associate them with the previous condition of Eden in its integrity: but the record is "He placed," or set up; as if by the phrase selected we were to understand that the divine symbol of a creation united to God and united in itself, was not "carved" at this moment, but simply brought from the centre to the skirts of the sacred enclosure. It was not sculptured, but “placed.”

It must, however, be noticed, at the same time, that the word "place," used by the inspired historian, does not signify merely to fix, but to "place in a tabernacle;" for it is the same term which in Joshua xviii. 1, is translated "They set up the tabernacle;" and in Leviticus xxvi. 11, "I will set up my tabernacle among you;" as also in Psalm lxxviii. 60, where we read, "The tent which He placed among men." There must, then, have been "a tabernacle," a sanctuary prepared, where "the cherubim" were set up and exhibited. In all likelihood there had been a glorious shrine in Eden, where these figures were seen by every eye; and now that the first sanctuary is shut up, another is provided. "The cherubim were placed in a tabernacle at the east of the garden of Eden."

There was likewise "a flaming sword which turned every way;" and, as in all Biblical instances, "the fire" was the visible sign of God in His glory. "A flaming sword," simply imports a flame of overpowering intensity; and if it is said to "turn every way," this denotes "enfolding itself," as we learn from Ezekiel i. 4, or revolving with endless rapidity. As "a

sword," the emblem flashed with a most piercing lustre; as a flame," it shot and revolved and blazed with a never-resting energy of motion. "The flame" was always active, and its rays were sharp as a sword"-the chosen emblem of God in His majesty and power, in whose presence every creature veils the eye, and whose light scatters all darkness.

But the emblem of "sword-like flame," proclaiming Jehovah in His unspotted holiness and insufferable glory, enveloped "the cherubim," and hung in the same "Tabernacle" with them. Ezekiel tells us, that "out of the midst of the fire came the cherubim ;" and Moses tells us "that the cherubim and the flaming sword were both placed in the sanctuary outside the garden." Once the shrine and the symbol were in "the midst of the Paradise of God," close by the tree of life; but they have been removed in haste, and now are to be seen "at the east of the garden of Eden."

It must be borne in mind, that in the wilderness-Tabernacle, the door of entrance was on the east side, and right opposite the altar of sacrifice. It might, then, have been in typical anticipation of this arrangement of other days, that the sanctuary, with its Shekinah and cherubim, which used to stand in Paradise, was placed now on the east of Eden: and in that case we will not be far wrong should we conclude, first, that there was an altar of sacrifice close by where the symbols brought from inner Paradise now shone out; and secondly, that the sanctuary, with its Shekinah, and cherubim, was not an impenetrable barrier, but an open gateway.

Perhaps the reason for the door of entrance in the wilderness-Tabernacle being placed on the east may be connected with what we learn about "the cherubim and flaming sword" being enshrined "at the east of the garden in Eden;" and so often as the Jewish worshipper lifted up the curtain to pass into the sacred area where were the altar and the laver, it is not unlikely that he thought of Adam treading the same path to meet the same God. At all events, this is clear, that "at the east of the garden in Eden" the Tabernacle stood, and here "the cherubim" embraced, and here shone the " "flame of Deity. Outside the sacred inclosure were the insignia of a blessed Creator and a happy creation raised; and thus was the remembrance preserved of what man enjoyed in the days when he had access to God, without a fear, and without a check.

What is meant, then, by the statement, "God placed in a Tabernacle cherubim, at the east of Paradise, and a flame intensely vivid and active to keep for man the way to the tree of

life," is obvious enough; and it announces that even for man, fallen and accursed, there was a door through which he could return to God and heaven. The "Tabernacle," "the cherubim," and "the flame," were at once a memorial of what had been, to humble and sadden by remorse; an appearance of what yet is, to kindle and invigorate desire; a pledge also of what would in the end be, to stimulate and strengthen hope. And in this manner these symbols on the east of Paradise may well be said "to keep the way to the tree of life.”

When man was driven out," he was, as we have seen, removed from the august holy of holies in the bosom of Paradise, where Jehovah was visible, hard by "the tree of life," in His symbol of "flame," with the worshipping creation in the symbol of "the cherubim" before Him. No sooner, however, has the expulsion taken place, than those symbols which used to have their "Tabernacle in Paradise, were led outside of "Eden," and set up in another "Tabernacle," there to apprise 'the driven-out man" that here was the portal and the pathway by which "the tree of life" might be still approached.

The court of the great King has been transferred from the centre of "Paradise," to "the east of Eden;" and there is not the same access as before to "the tree of life." But the avenue is not shut and sealed; it is open, and "kept " open : for if not in the midst of the hallowed region, yet on its margin, the escutcheon of a God who delighted in the worship of men and angels was exhibited in transcendent splendour. And if ever hope shone upon the eye of Adam, and lighted up joy behind his tears, it was at the moment when he saw "the flame,"

and "the cherubim in their "Tabernacle" at "the east of Eden" for now he did know that "the tree of life" flourished still, and that there was access to it still; so that what had been sadly forfeited might in the end be blissfully regained.

No doubt, God must be approached, even in His "Tabernacle" at the east of Eden," by means of "sacrifice," which was now commanded. But let Adam slay the appointed victim; and with the blood thereof upon him, he can stand in the presence of that God who is "a consuming fire," and worship beneath "the cherubim," with the angels and the ransomed. Let him take hold of the promised Redeemer, dying in the fulness of time, as the Victim on the altar, and he enters Paradise again, to "eat the tree of life." Once might he have won immortality by his own hand, and infinite knowledge as well as infinite life would have been his for ever, through the covenant of works. But his own strength is for ever gone, and

another must recover for him what he has lost. That other, even "the seed of the woman," has, however, made haste to help him in the day of calamity, and is ready to lead back "the driven-out man to the holy of holies.

It is, then, a very sure as well as blessed truth, that if "all in Adam die," so "all in Christ shall be made alive," and that through the sacrifice of Calvary every man may return to Paradise. Sin has done for the whole race all that it did for Adam; and till we are forgiven through the merit of Jesus Christ-accepted by faith, imputed in grace—we can cherish no hope. But "the way of life" is open :-not the old one truly, yet a better; and if men are willing to come back, there is no hindrance: for thus saith Christ-"I am the Door; by Me, if any man enter in, he shall be saved." "Him that cometh unto Me I shall in nowise cast out." Through Him have we access, by one Spirit, unto the Father." Having boldness, we enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us through the veil, that is to say, His flesh."

The Door" is open, then, to our fallen race, and "the Way" is free; so that all may now press on to "the Tree of Life," and gain the crown which Adam forfeited. Even the children of the kingdom will have to travel a while in the realm of evil, weak and sad. But it will not be always so, and it will not be so long. We die; and death humbles and alarms us. But as we fall asleep, Jesus will bid us "be of good cheer;" saying, "This day shalt thou be with Me in Paradise: " and, borne amid the " cherubim," restored to "the heavenly temple,” welcomed into the nearest presence of God, "we shall go no more out."

Over Paradise," on earth, we read the awful announcement, "So He drove out the man." On the gates of " the New Jerusalem," the inscription written by Jesus Himself is, "I give unto them eternal life; and they shall never perish, neither shall any one pluck them out of My hand."

ART. II.-NOTES ON EPHESIANS.

IV. 17. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind.

The fervid utterances of verses 4th to 16th may be regarded as a parenthesis, though one adding cogency to the