at the same time to man; first for himself, in virtue of his distinction from the beast, in virtue of the divine image resting upon him, a delegation of divine power was set up in the midst of him, the supreme exercise of which is the power of lifeand death. Civil government therefore was no less created by God than marriage, and sacrifice, with the religious offices belonging to
it. Like them it was ratified afresh in the race at this its second starting-point.
But, fourthly, it was as Father and Head of the race that the first act of Noah leaving the ark was to offer sacrifice; he offered it for himself and for all his children. With him, as offering in a public act the homage of his race, the great covenant of which we have been speaking was made. Besides the divine things bound together in the institution of sacrifice--the accord of four acts, adoration, thanksgiving, prayer, and expiation, which express man's knowledge of his condition of God's sovereignty, and of his own last end, as well as the dedication of his will to God--great temporal promises, such as the dominion over all other creatures, and the filling the earth with his race, promises which belong to man as one family and one race, were made to Noah in [Pg 22] this solemn covenant ratified in sacrifice. The common hopes of the whole community for the present life and the future also were jointly represented in it. It is, in fact, the alliance of the civil government with religion, of which we see here the solemn ratification. Noah the Father, the King, and the Priest, sacrifices for all, where all have a common hope, a common belief, a common knowledge, a life not only as individual men, but as a family, as a race, as a society.
Thus in marriage, in sacrifice, in the vicarial exercise of divine power by civil government, and in the alliance of that government with the worship of God, we have the four central pillars on which the glorious dome of a sacred civilisation in the human family, when it should be conterminous with the whole earth, was intended to rest. These four things date from the beginning of the race; they precede heathenism, and they last through it. Greatly as man in the exercise of his free-will may rage against them, grievously as he may impair their harmony, and even distort by his sin the vast good which that harmony ensures and guards into partial evil, yet he will not avail to destroy the fabric of human society resting upon them before the Restorer comes.
Noah having lived 600 years before the flood, and having been the preacher of justice for 120 years to a world which would not listen to him, has his life prolonged for 350 years after the flood. During this time he is to be viewed as the great Teacher of his family, like Adam when he came out of Paradise. What the Fall was in the mouth of Adam the Deluge was in the [Pg 23] mouth of Noah, a great example of punishment inflicted on man for the disregard of God as his end. It is hard to see how God could have more completely guarded those two beginnings of human society from the corruption of error and the taint of unfaithfulness than by the mode in which He caused them to arise, in that He formed them both through the teaching of a family by the mouth of a Parent, and the government of a race by the headship of its Author. For the larger society sprung actually out of brethren as the brethren themselves out of one parent. "They have," to use Bossuet's striking recapitulation, "one God, one object, one end, a com-mon origin, the same blood, a common interest, a mutual need of each other, as well for the business of life as for its enjoyments." And one common language, it may be added, serves as the outward expression, the witness, and the bond of a society so admirably compacted, based, as it would seem, on so immovable a foundation.
Let us sum up in three words the history so far as it has yet been recorded. The foundation of all is man coming forth by creation out of the hand of God. He comes forth as one family in Adam. Falling from his high estate by his Father's sin, he receives
a religion guarded and expressed by a specific rite of worship, which records his fall, and prophesies his restoration. After this the
family springs from parents united in a holy bond, which, as it carries on the natural race, is likewise the image of a future exaltation.
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As he increases and multiplies the divine authority is vicariously [Pg 24] exercised in the government of the race as a society. That government is strictly allied with his religion. It is most remarkable that the last end of man dominates the whole history; that is, all the temporal goods of man from the beginning depend on his fidelity to God. Disregard of this works the Fall; the same disregard works the Deluge. It remains to show how that compact and complete society instituted under Noah depended, as to the maintenance in unimpaired co-operation of the great goods we have just enumerated, upon the free-will of man to preserve his fidelity to God; that is, to show how in the constant order of human things there is an inherent subordination of the temporal to the spiritual good, as for the individual so for the race.
2.--The Divine and Human Society in the Dispersion.
The divine narrative of the beginning of human society ends with an event of which the consequences remain to the present day, and from which all the actual nations of the earth take their rise. The blessing and command given to Noah and his family were, "Increase and multiply and fill the earth." It would seem that the family of man continued in that highly privileged and guarded state which has just been described during five generations, comprehending perhaps the life of Noah and Shem. Of all this time it is said, "The earth was of one tongue and the same speech." The division of the earth among the families of a race by [Pg 25] virtue of a natural growth, which was itself the effect of the divine blessing and command, did not carry with it as a condition of that growth the withdrawal of so great a privilege as the unity of language. God had formed the human family out of one; had built it up by marriage; cemented it by a religious rite of highest meaning; crowned it with His own delegated authority of government, and sanctified that government by its alliance with religion. Unity of language is as it were the expression of all these blessings. The posses-
sion of language by the first man, the outer vocalised word, corresponding to the inner spiritual word of reason, was a token of the
complete intellectual nature inhabiting a corporeal frame--a fact expressed by the doctrine that the soul is the form of the body--
which constituted his first endowment. And in a proportionate manner the possession of one language as the exponent of mind
and heart by his race, was the most effective outward bond of inward unity which could tie the race together, whatever its numerical and local extension might be. It is to be noted that though the cause of the deluge was that "the earth was corrupted before God, and was filled with iniquity" (Gen. vii. 11), yet God had not withdrawn from man the unity of language, perhaps because the revolt of man had not hitherto reached to a corruption of his thought of the Divine Nature itself. But now ensued an act of human pride and rebellion which led God Himself to undo the bond of society, consisting in unity of language, in order to prevent a greater evil. The sin is darkly recorded, as if some peculiar abomination [Pg 26] lay hid underneath the words; the punishment, on the contrary,
is made conspicuous. "And the earth was of one tongue and the same speech. And when they removed from the east, they found a plain in the land of Sennaar and dwelt in it. And each one said to his neighbour, Come, let us make brick and bake them with fire. And they had brick instead of stones, and slime instead of mortar. And they said, Come and let us make a city and a tower, the top whereof may reach to heaven: and let us make our name famous before we be scattered abroad into all lands. And the Lord came down to see the city and the tower which the children of Adam were building. And He said, Behold it is one people, and all have one tongue; and they have begun to do this, neither will they leave off from their designs till they accomplish them indeed. Come
ye, therefore, let us go down and there confound their tongue, that they may not understand one another's speech. And so the Lord scattered them from that place into all lands, and they ceased to build the city. And therefore the name thereof was called Babel, confusion, because there the language of the whole earth was confounded; and from thence the Lord scattered them abroad upon the face of all countries."
