With regard to Agriculture, there is no doubt that the antediluvians were well acquainted with it; man was made to dress and till the earth; Cain was a husbandman; Noah became a husbandman, and planted a vineyard after the flood; he also knew the method of fermenting the juice of the grape, for it is said " he drank of the wine," which produced inebriation. This knowledge, I apprehend, he obtained anterior to the destruction of the old world, and that it was derived to him from his progenitors. There seems to have been a notion, which of old prevailed, that the antediluvian world was under a curse, and that the earth was very barren: hence the ancient mythologists refer the commencement of all plenty, as well as of happiness in life, to the æra of the deluge. This notion is much confirmed by Lamech's speech on the birth of Noah, which speech, though generally applied to a prophetic announcement of what would take place in the days of his son, who was to be the father of a new world, yet, literally understood, must certainly refer to the unfruitfulness of the soil, which required labour and toil to cultivate it, and which sterility having become greater than at the fall, in consequence of the marriage of the sons of Seth with the daughters of Cain, on whose account the earth was again cursed, stimulated all the ingenuity of its inhabitants; and therefore induced considerable proficiency in the knowledge and practice of agriculture.

Pasturage is an occupation coeval with the creation of man. Adam had dominion over the cattle-Cain was a husbandman, which would include both agriculture and pasturage the same might be said of Noah-Abel seems to have been exclusively occupied as a keeper of sheep. From the character of the early postdiluvian patriarchs, and their method of wandering from place to place, there is reason to believe that pasturage occupied so much of their attention as to form their almost exclusive employment. The golden age of the heathen world was said to be under the government of shepherd kings; and hence it may be supposed, the world before the flood followed a similar occupation. We had almost overlooked Genesis iv. 20. “Jabal was the father of such as have cattle," or whose occupation was pasturage, which would include all its branches, as shepherd, cow-herd, swine-herd, &c.

It will not be insisted on, that the antediluvians were in some measure possessed of means to communicate their ideas by writing or hieroglyphics, though tradition, and a hint or two in scripture, might support the assertion. With respect to poetry, the story of Lamech and his wives is evidently in verse, and is most probably the oldest specimen of Hebrew poetry extant; but whether it were written before or after the flood, is not certain, though the probability is, that it was one of those existing documents which was transcribed by Moses into his collection of writings. In looking over the evidences relating to this passage, we have thought it to be a record deduced from the theogony of Egypt, and introduced by Moses, in his history, under the influence of divine inspiration, for VOL. IV.

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the purpose of proving to that nation and others, with whom the Hebrews were connected, that all were the descendants of one common parent. It is clear that several theogonies were written about the period when Moses lived, and that of Sanchoniathon was invented, perhaps, for the purpose of discrediting Moses' account, by confusing it, and claiming a priority in respect of antiquity to all the rest of the world. This author has not only perverted his history, by the method just hinted at, but has left out the flood altogether. The Scripture, however, is not without witness, for Berosus, a Chaldean, gives a clear account of the flood, and many other matters relating to the patriarchal ages.

Touching the manufacture of cloth, Jabal was the first of those who dwelt in tents, and Noah adopted the same kind of dwellingplace; also, when he had too freely taken of the wine of his vineyard, his sons covered him with a garment; but whether these were made of skins of beasts or of cloth, is not known.

Right of property was recognized, and held sacred-Abel had his flock-Cain built a city-Jabal possessed cattle. The usurpation and tyranny of men seems to have been a breach of this law, among other things. St. Jude, speaking of false Christians, says: "They have gone in the way of Cain, and run greedily after the error of Balaam for reward, and perished in the gain-saying of Corah."— Covetousness of other men's goods and fame, and discontent in the possession of what was given them by Providence, is here spoken of in plain terms; and more expressly in the subsequent verses of the same Apostle, where murmurings and hard speeches against God are particularly specified. Hence, perhaps, the care with which Noah, under God, after the flood, divided the earth among his descendants, to prevent that violence which had previously existed and produced such calamitous consequences.

We conceive the form of government, in the ages before the flood, to have been that of a theocracy. God himself, whose personal presence protected and encouraged the good, by his absence chastized and cursed the bad. Cain was of this latter description; and he very rightly judged it to be a tremendous curse, indeed, to be driven out from the face of the earth, and hidden from the face of God.— "Cain went out from the presence of the Lord." Of the former character, some of the finest examples of piety on record are mentioned in the sacred page. Abel, the first martyr-Enoch, who walked with God-and Noah, who found grace in the eyes of the Lord, and was seen righteous before him. These are they who lead the van in that wonderful catalogue of the saints, recorded in the 11th chapter of St. Paul's Epistle to the Hebrews. The dispensation of grace after the fall, was a covenant, in which the Lord promised to bruise the serpent's head; that is, destroy the works of the devil (1 John iii. 8): and by this promise was intimated the salvation of men by some mighty Saviour, who should be born of a woman. The requisitions under which the antediluvians enjoyed this promise, were-repentance for sin, and a sincere return to the obedience of God, hum

bly trusting in his mercy through faith. The ordinances annexed to this covenant, were sacrifice for sin and the observance of the Sabbath day, to keep it holy. It is almost certain that Adam and Eve offered sacrifice on their receiving the first promise, for the Lord clothed them with the skin of a beast: the term is in the singular number in the original, and rendered thus, it is highly typical of the one offering, which in process of time was to put away sin. It is further to be observed, that at the time when Adam and Eve were in Paradise, they required not the flesh of beasts for food, since they do not appear to have eaten of any thing before their removal from Eden, beyond "the fruit of every tree bearing seed." Abel offered of the firstlings of his flock, not as some have imagined, the milk only with the cream thereof, but a lamb or kid with the fat thereof. Noah also sacrificed on his egress from the ark. The distinction of clean and unclean beasts would lead to the supposition, that the levitical dispensation was by no means new, when laid down in code by Moses. The sabbath was first instituted by God himself, and was doubtless kept sacred by that part of the antediluvian world which lived in his fear. This may be gathered from the history of Noah, who was honoured with the presence of God, in a more particular manner on the seventh day. On the seventh day, Noah and his family entered the ark, and several other matters are mentioned as having occurred on the seventh day, as the sending out of the raven and the dove. Public worship seems to have been practised in the antediluvian ages, if that sentence, "Then began men to call upon the name of the Lord," be so understood; and that is the opinion of some who paraphrase the passage, "Then began men to dedicate themselves to the Lord in an open and public manner, professing themselves to be his servants."

Marriage

"that mysterious law,

True source of human offspring, by which
Founded in reason, loyal, just, and pure,
Relations dear, and all the charities

Of father, son, and brother first were known,
Perpetual fountain of domestic sweets,"

was instituted by God himself on the creation of Eve. The promotion of private comfort-the production of children, their education, and settlement in life-the peace of human society-the better arrangement of society in families and separate communities-the security of states, in preventing the emigration of men from their offspring and habitations, and the encouragement of industry, are wisely said to be some of the beneficial effects promoted by this honourable institution-and a deviation from the principles which ought to constitute the union of man and wife, have at all times produced consequences of a nature in every respect the reverse.Where the union of two kind souls is found, whose mutual love is

bound together and kept alive by friendship and the fear of God, there it is presumed may be discovered, on the one hand, that subjection, "the ornament of a meek and quiet spirit, of great price in the sight of God;" and, on the other, that rule alone which is expressed in honouring and keeping the object governed, by every display of affection, in every mode of comfort that can be honourably attained. The marriage of the sons of Seth with the daughters of Cain, appears to have been prohibited, since the consequence foreseen was, that contamination of mind in the family of Seth, so fully expressed in that short passage, "every imagination of the thoughts of man's heart was only evil continually." This sin I conceive to have been one of the grand causes of the flood; for, if the family of Seth had remained pure and obedient to God, he would have saved the world for their sake; as he would Sodom and Gomorrah, if there had been found ten righteous persons therein; and as he would his own people, the Jews, if they had not intermarried among the nations which surrounded them. Polygamy was known among the antediluvians; but most likely it was unlawful: for if more than one wife had been necessary for a man, the Lord would have created more than one woman for Adam.

We have thus briefly gone through the subject; and shall not tire the reader's patience by further observations on this interesting history, of which so little notice has been taken, except it be to draw his attention to that comfortable reflection, which arises out of the contemplation of the destruction by which the old world was visited, that the Lord careth for the righteous, and he saved Noah and his family, though he destroyed all the world besides. We ought also to notice the solemn warning which was given to the wicked, who would not that God should rule them; and we are warned by their fate, that there will be a day of judgment, when this earth shall be consumed with fire; and he shall come in the greatness of his majesty, taking vengeance on all them who called not on his name, and trusted not in him. G. B.

Biblical Criticism,

PSALM II. VIEWED IN ITS CHRONOLOGICAL CONNECTION; According to TOWNSEND, i. p. 656.

The position of this metrical composition at the end of 1 Chron. xvii. seems well established. David's possession of the throne was now secured, and all the commotions of the seditious were happily subsided. The "Psalm" might have been written either by David himself, or by "Nathan the prophet," who was then a most distinguished character. Its sentiments seem most appropriate through

out; and all its parts were literally verified in the occurrences and characters of that memorable occasion.

The frequent change of persons is very observable; but at the same time perfectly natural and intelligible. Having remonstrated (in vers. 1-3.) with those who had been opposed to the king's accession, the writer then (vers. 4-9.) declares the divine appointment of David's authority; and admonishes all to secure the blessings of loyalty and obedience: vers. 10-12.

In what manner this Royal Proclamation was made, we are not told; but it certainly breathes the spirit of clemency and friendship, on the part of the now safely enthroned king. They must have been foolish, indeed, who would not be "blessed" by "confiding in him." With what propriety is reference made to the late affairs of national agitation and alarm! vers. 1—3.

Why were the nations tumultuous ?

And why did people imagine vanity?
Chiefs of the land rose up ;

And princes conspired together,

Against Jehovah and against his anointed :

"Let us break asunder their bands;

"And cast off from us their heavy yokes!"

The events here alluded to, were, particularly, the civil war in Israel. (2 Sam. ii. iii. iv.) which ensued on the death of Saul, and which obstructed for a season David's entire possession of the kingdom; together with the invasion of the Philistines (2 Sam. v. 17, to end : 1 Chron. xiv. 8-16). Over all these "tumultuous" scenes, the king triumphed; and the rebels of Israel and Philistia "imagined a vain thing."

How decidedly is the interposition of God maintained, in verses 4-6!

He that dwelleth in the heavens did laugh at them;

The Lord did have them in derision!

Then spake he to them in his anger;
And in his fury did he confound them:

"Assuredly I have anointed my king,

"Upon Zion, the mountain of my holiness!"

So long ago as Samuel's days, and by the hands of that celebrated man (1 Sam. xvi.) was David "anointed;" and he had repeated assurances, "that the Lord had established him king over Israel." 2 Sam. v. 12. All attempts, therefore, in opposition, were to be "derided;" and must end in the "confusion" of their abettors. In farther exposition, the royal proclamation expressly affirms, vers. 7-9:

I will declare the purpose of Jehovah.

He hath said to me :-" Be Thou my Son,

“This day have I adopted thee!

"Ask of me, and I will give to thee