SERMON III.

ON THE EXCLUSION OF OUR FIRST PARENTS FROM THE GARDEN OF EDEN.

GENESIS III. 22, 23, 24.

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 FOREVER. 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 OF EDEN, CHERUBIMS, AND A FLAMING SWORD, WHICH TURNED EVERY WAY, TO KEEP THE WAY OF THE TREE OF LIFE.

MANY were the melancholy consequences of listening to the voice of the tempter, which our first parents were made to experience. Amongst others, though a door of hope was opened to them, they were driven from the happy abode of their innocence, and from the tree, which might have been a pledge to them of God's eternal love and favor. But when they had violated the holy commandment, and refused subjection to the Sovereign Lord and proprietor of all things, it was not fit that they should have access to that tree, which was to have been the seal of a covenant on God's part, of a perpetually happy life to them in the world which he gave them; and, on theirs, of increasing obedience and unreserved submission to him. Therefore God says, our text, in allusion to the false and wicked suggestion of the t tempter, Behold, the man is become as one of 66 us, to know good and evil"-As though he had said,

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No doubt, the man is become so wise as to be capable "of judging for himself, and determining on the proper "measures for recovering what he has lost.-In the "fulness of his wisdom, he may conclude, that if he "take of the tree of life, it may yet save him from the "curse, and secure him a happy abode in that paradise "which he has forfeited." Therefore, it is said, the Lord God sent him forth, and drove him out, and placed so marvellous and awful a guard, as would forever bar him from the tree of life.

THE words of the text lead us to inquire,

I. WHY this tree, standing in the midst of the garden, nigh the tree of the knowledge of good and evil, was called the tree of life.

II. WHAT was the import of its being guarded, in the solemn and awful manner it was, from access by our first parents after their fall.

Ir each of these may be justly and properly explained, it may open the way for a number of instructive inferences and remarks.

I. We may inquire, why the tree standing in the midst of the garden, nigh the tree of the knowledge of good and evil, was called the tree of life.

WHEN Adam was on a state of trial, it is easily seen, that it was no more than fit and suitable, there should be some known, appointed test of his obedience. In what manner the tree of the knowledge of good and evil was such, we trust has been shewed in a preceding discourse. As there was such an instituted test of his obedience, it is no more than reasonable to suppose, there should also be a tree, the taking of which should be a token, on his part, of his engagements to be forever the Lord's; and on God's, of his acceptance and approbation of him upon trial, and of a covenant of perpetual life and favor to him. As our first parents brought death on themselves, and on their posterity, by taking of the forbidden fruit, there is sufficient reason to believe, they might.

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have secured to themselves perpetual life and peace, and transmitted the same blessings to their posterity after them, by taking, while in innocence, of the tree of life.

THAT they understood this to be the import of the tree of life, and that their taking of the fruit of it would be a covenant-security of the favor of God, and an endless life, may naturally be inferred from the words of the text: Otherwise, God would not have said of the man, "now lest he put forth his hand, and take also of the "tree of life, and eat and live forever." Their obeying the voice of God respecting the tree of the knowledge of good and evil, during the term of trial, which God had. allotted; and, then taking of the fruit of the tree of life, would have been a profession and witness on their part, that they willingly and thankfully received the world on the terms on which God offered it them; and, agreed and promised forever to use it for God, and in his service: And, on God's part, agreeably to the nature and design of its appointment, a pledge of his perpetual love and favor.

THE tree, which was called the tree of life, was of a sacramental nature and import, somewhat in the same sense, in which some christian institutions are sacramental. In its original design, it was to have been the seal of a covenant betwixt God and man. The taking of the fruit of it, by our first parents, would have been striking the covenant between God and them: And it would have been an everlasting covenant, extending its security and blessings to all their posterity, time without end. It never would have been violated by either party in the covenant, any more than the covenant of grace, now established in Christ, with believers, will fail and become void. But it would have seemed to them nothing more, than the perpetual possession of this world, in the enjoyment of all that holiness and happiness, which they experienced in that rich and pleasant garden, while in innocence; and, undoubtedly, a great increase of it. But there was nothing in the nature of the transaction between God and man, which gave the least intimation, that men, if obedient, should ever be removed from this, to another and better world; or, if disobedient, would ever be consigned to any other state, for a punishment, which

might not have been inflicted on them in that world, which was the scene of their rebellion. Yea, the words of the apostle give us reason to suppose, that this world will, in fact, be the place of punishment for those of mankind, who reject offered mercy, to all eternity. For he tells us, 2 Pet.iii. 7. "the heavens and the earth, which "are now, by the word of God are kept in store, reser"ved unto fire against the day of judgment and perdi❝tion of ungodly men." The provision, for a removal of any of mankind from this, to another and better world, is made under the new and gracious dispensation: The former, contained nothing of it,

WE see, then, that in these two trees in the midst of the garden, our first parents had life and good and death and evil, the blessing and the curse, set before them :~ And to them it was left to make the solemn and infinitely important choice. Deluded, they chose the evil, and thereby brought death on themselves, and on all their posterity. This leads us,

II. To inquire what was the design, and what the import of the tree's being guarded, in the solemn and awful manner it was, from the access of fallen, sinful

man.

Considering what was intended by its being a tree of life, it is easily seen, that our first parents could not have the least shadow of right to it, after they had sinned, and forfeited the condition, on which they might have had the love and favor of God for an everlasting inheritance. After this, and when they had incurred his awful displeasure and anger, it could have been no pledge, on God's part, of his favor, or of any good to them in consideration of their obedience. Nor could it have been a pledge, on their part, when they had already sinned, of perpetual and unceasing obedience, as the condition on which they might expect the Lord to be their God. Taking into view the nature of God's covenantthe proposals he made to man-and the reason why this tree in the midst of the garden was called the tree of life; we readily discern the utter impropriety, that man, after his fall, should have liberty of access to it:

HERE then, it may be observed,

1. OUR first parents being driven from the garden, and shut out from the tree of life, was exceedingly fitted to teach them the utter impossibility of ever regaining life and the favor of God, by any of their own future works of obedience; and that it was now eternally too late for them to expect it-That, if good ever came to them, it must be all of mercy-of grace. They had had a price put into their hands, but no hearts to improve it. They had been favoured with an opportunity, a happy opportunity, for securing the goodness and love of God, both to themselves and all their posterity. But the blessed priviledge was now gone-it was lost, never to be recovered. The perpetual favor and love of God, they might reflect, were offered to them only on condition of perfect, sinless obedience. But they had disobeyed the voice of God, and incurred his awful anger: And now, alas! what should they do—It was now forever out of their power to bring themselves again into the divine favor. And as to the tree of life, which was to have been a pledge of perpetual security to them, how awfully and dreadfully was it guarded! How impossible for them ever to gain access to it! The very sight of the cherubims, and of the flaming sword must, in a moment, have struck death to every such hope. Drove out, by the word and power of the Great and justly offended God, what a solitary and melancholy walk must they have had out of that pleasant and delightful garden, the earthly paradise, never again to return to it! Could they look back upon it, without mournful sighs, and cheeks covered with blushes, as well as eyes running with tears! How was the voice of God driving them out, and the glorious, yet solemn and awful scenery before their eyes, filled to convict them of their extreme folly and wickedness, impress them with a deep and affecting sense of it, and soften their hearts into sorrow and mourning for what they had done. Surely the divine severity was exceedingly gentle : And, in the midst of all the testimonies there were of God's holy displeasure, there were, nevertheless tokens of gracious favor and mercy. But it must, however, have been, to the guilty exiles, an exceedingly solemn and affecting scene,