CHAPTER IV.

THE RELIGION OF THE ANTEDILUVIANS.

INTEREST of the Subject-DOCTRINES AND DUTIES BELIEVED AND PRAC TISED BY THE PIOUS PATRIARCHS-Being and Government of God -Fall and Depravity of Man-Promise of a Redeemer-Animal Sacrifice Case of Cain and Abel-Reality and Perpetuity of a future State-Other Doctrines-DIVINE LAWS ACKNOWLEDGED— Substance of them-Law of the Sabbath-Eating of Animal Food -Intellectual Position and mental Cultivation-Doctrine of Redemption-Possible Origin of Idolatry-Enoch.

We have already made some observations on the religious character and position of the first human pair; but these have been almost entirely in relation to their primitive condition, the immediate consequences of their fall, or the circumstances connected with their expulsion from Eden. We may occasionally find it necessary to refer to these topics. But our principal object at present is to regard the first man as a fallen being, and the parent of a sinful race, which, gradually multiplying on the earth, became at length so notorious for sin, and so incorrigible in wickedness, that they were all, with the exception of one single family, swept away from the face of the earth. This people stood in some spiritual relation to God: they were favoured with religious privileges, and had received divine laws; they had been brought under the influence of the general economy of redeeming grace; some of them became eminently pious; while, notwithstanding the salutary influence of their example, the great bulk of the people sunk into universal depravity.

This subject must appear to every serious person deeply interesting and important. A thousand inquiries arise in the mind respecting these particulars, and others which they involve; and we feel anxious to investigate, in detail, all the

circumstances and results connected with this first experimental application of redeeming mercy to sinful man.

Inviting and useful as the subject may appear, it is confessedly difficult and obscure. Our data of a strictly religious nature, directly connected with the antediluvian generations, are very limited; and our only means of obtaining the desired information is, to study them in the light which the entire revelation of divine truth affords. This we shall endeavour to do, comparing scripture with scripture, that we may, if possible, obtain a tolerably accurate, if not a perfect and complete, understanding of the subject.

In endeavouring to effect this purpose, it will not be possible for us to proceed consecutively with the Mosaic narrative: the reason already assigned will be sufficient to show that, if we confine ourselves to the statements found in the book of Genesis, we cannot obtain an enlarged and sound view of the religion of the early inhabitants of the world.

We propose, therefore, in the first place, to ascertain, if possible, the character and extent of the religious knowledge possessed during the antediluvian period, by an examination into the doctrines and duties generally received and believed by the religious patriarchs of that age.

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We consider the entire period from the Creation to the time of Moses to have been essentially one dispensation. We are aware that direct communications were made by God to Noah, Abraham, and perhaps to others also the extent and importance of these we shall fully consider, when we come to treat of the times in which these distinguished men lived. But we do not think that the admission of this fact affects the general principle. We simply mean that, throughout this entire period, there were certain religious doctrines revealed by God to be believed by men, certain rites enjoined which stood essentially connected with the acceptable service of God, and certain laws commanded to which implicit obedience was required.

Many persons will be disposed altogether to reject, if not to treat with ridicule, the idea that the inhabitants of the world at this time were favoured with a revelation of the

Divine will. This period is frequently, if not generally, regarded as a time when there was no law, a period prior to that in which it pleased God to make known to the children of men his revealed truth. Without going into any formal proof, we remind the reader that the period immediately under consideration (namely, from the Creation to the Deluge) extended over two thousand two hundred and sixtytwo years; that during a great portion of this time the world was very populous; that multitudes of people had in this era risen up into life, and passed away into eternity; and that the Lord invariably acted with this people as if they were well acquainted with his will. He dealt with man in mercy and in judgment, manifesting his favour to the pious, and punishing the sin of the wicked. The transgression of Adam was visited, and the Lord arraigned the conduct of Cain. The mode of treatment adopted in these cases clearly proves that each of the delinquents knew his duty, that both violated a well-known law. Now these cases, as well as those which exhibit the righteousness of Noah, the faith of Abraham, the holiness of Lot, or the general wickedness of the old world, and of the inhabitants of the cities of the plain, all attest that these people stood in some acknowledged relation to God: they knew something of his will, felt they were under some obligations to obey him, and must therefore have had some distinct ideas of what God required of them. This knowledge would refer either to religious doctrines, or to Divine laws.

If these views be just, it will not only appear that the notion which supposes the first revelation of the Divine will to have been made to mankind through Moses is incorrect, but that the common practice of regarding the early ages as ignorant of all religious truth, until it is specifically stated in the Bible, is unwarrantable. Under the influence of this last error, many writers have denied to the early patriarchs that Divine knowledge which is alone compatible with the most remarkable events in history. It must indeed be admitted, that, if some of the most important religious doctrines were ever authoritatively revealed by God to mankind,

the medium, and even the fact, of such revelations are not stated in holy scripture. This is the case with the doctrines of the immortality of the soul, of the existence of angels, and of the influence of the Holy Spirit: all these, and many others, are evidently alluded to, are constantly pre-supposed, and are even regarded as of most essential importance. Yet it cannot be said, that the sacred record contains any enunciation of these doctrines which can be regarded as a primitive revelation of them. It cannot be supposed that the notices and allusions which refer to these subjects in holy scripture are the media through which they were originally revealed. It therefore follows that the Holy Spirit in the beginning made mankind well acquainted with these Divine truths; and when, through the prevalence of ungodliness and wickedness, they were in danger of being obliterated from the public mind, he, by renewed revelations, caused them to be committed to writing, in order to re-assert their truth, and confirm and extend their influence in the world. The incidental manner in which some of the most important doctrines are mentioned in the early scriptures, strongly supports this opinion. But the subject can only be satisfactorily discussed by referring to particulars.

I. It appears evident that men from the beginning were acquainted with the being and government of God.

On this point it will not be necessary to give any formal or extended proof. If the Mosaic account of the first pair, and of their immediate descendants, be admitted, no doubt can be entertained that God had distinctly revealed himself to man as the Creator and Governor of this world, and especially of the human family. The law given to our first parents; the manner in which Jehovah entered into judgment with them; their doom, and the promise of a Redeemer; the acceptance of Abel's offering; the expostulation with Cain, and his punishment;-these give the most satisfactory evidence on this subject. And if this knowledge was then revealed, surely it would be perpetuated, at least, for many generations. Hence we find in the speech of Lamech a distinct recognition of this doctrine.

The same is seen in the case of Enoch. The character of his life was not merely that of moral excellence, we do not read of purity or benevolence or other virtues, although there can be no doubt that he possessed all these; but they did not make up his character; this was formed by his free and uninterrupted communion with his heavenly Father: he walked with God, and the nature of his reward corresponded with the character of his life; for God took him. The history of Noah elucidates the same truth, and shows, in the most clear and convincing manner, that God did take cognizance of human actions, and that man was well acquainted with this truth. The information supplied by the New Testament places the subject beyond all doubt. St. Paul, when speaking of the religion of this very people, says, "Without faith it is impossible to please Him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." (Heb. xi. 6.) And, in immediate connexion with this declaration, he speaks of the faith of Abel, Enoch, and Noah; and asserts that they "died in faith;" showing that they believed not only in the being of God, but also in his gracious government of the world, and his merciful manifestation of blessing to those who "seek him." And if these patriarchs were favoured with this knowledge, there can be no reason for believing that their contemporaries had not equal means of attaining it. They are not in holy scripture celebrated for their knowledge, but for their obedience and faith.

II. The fall and depravity of man was also known and believed at this period.

A variety of circumstances concur to confirm us in this opinion. Adam himself must have been aware of the great change which sin had produced in his condition. He knew that he was created in the image of God, and had enjoyed, through holy intercourse with him in Paradise, the most perfect happiness; that he had forfeited the Divine likeness, had been cut off from this happy intercourse, expelled from the garden, which was the scene of his primitive felicity, and