The sphinx of Babylon and Egypl ; the griffin of Assyria, Persia, Egypt, Greece, and Rome; the Serapis of Egypt, Greece, and Rome; the apes of Egypt; the Moloch of Moab and the Ammonites; the Baals of Syria, in all their variety; the ox of Bengal; the live buffalo of Calcutta; the triform LdolofChiun; and hun- dreds of other sacred images, including the teraphim— these all were derived from tin' original cherubim at the east of Paradise. At first these imitations may have been considered as mere memorials of the early devo- tion of honored and godly ancestors; hut, in process of theological improvements, they became associated with the sun, moon, stars, fructifying and other general pow- ers of nature, as well as with the more spiritual de- mands <if man's higher nature, till they are seen clothed with the attributes of deity, and worshipped ami served more than the Creator. To the tradition of the early cherubim, we think, more than to the inventive genius of any priesthood, must he traced these homogeneous
idols with all their diversities of aspect. The true sym- bolism of tin' cherubim belonged to the universal ami primal religion; the idolatrous imitations had their di- versities from human fancy. This will account for the worship of the golden calf, to w hich t he Israelites them- selves were so easily seduced. Of all the depreciated forms of the early cherubim the Assyrian quadrupeds .are tin' most complete, Layard passes high encomi- um on the skill and judgment of the inventory (?) in sel eel in-- I he lour highest forms of m m ii la ne life to rep- resent the higher sphere of existence, while he utterly ignores the divine originals from which they were
copied.
The cherubs at the Garden of Eden set over against the sword of flame, as will as those seen by Ezekiel evolved from a mass of lire, evidently were intended to symbolize that, mercy which rejoices against judgment and delivers from wrath to come.
5. 'lie- flaming sword kept before the mind of wor- shippers the Justice to he satisfied. Whether we trace this to the sword of flame, the death of the victim, or the universal conscience.it is equal!} a portion of the prim- itive religion. The soul that sinneth deserves to die
(Rom. i. 32). Ami we know no hetter symbol that could have been introduced to exhibit the wretchedness of those who are twice dead.
6. The tree o] life, untouched, waved it- laden branch- es in the garden lone,- after the expulsion of our first parents. While this emblem must of necessity call up the feeling of deep regret, it would, at the same time.
after the door of mercj was opened, call lor all the joy
and all the effort that belong to a well-grounded hope. That tree could never be regained, perhaps not desira-
liat il Bhould be; but another Tree of Life in
a higher paradise yields its fruit every month (Rev. xxii).
Here it may be proper to observe that each of these early emblems of man's recovery is. from the very gate • -I Edi M. carried uninterruptedly clown the stream of revelation till we come to the last chapter of the last l k; while other emblems have been added as occa- sion might demand. The rainbow had an early place.
and holds its position till the last (Rev.x,l).
7. < Occasional revelations made to such men as Enoch, Noah, ami perhaps Lantech, the father of Noah (Gen. v. 29), were still added to the former stock, and thus were all advances made to rest on the word of God. Before the use of writing, and even after, we find appeal- made io what had been taught to the ancestors, whether by Providence or by revelation (dob viii,8; xv, 10, 1*; I).,,!, iv. :;i ; xxxii. 7: lVa. xliv, 1 I. We think that none of the revelations that God ha- made have ever been lost.
\. Features. Having seen the sure basis of this early religion, it is proper to glance at some of it- char- acteristics.
1. It was a universal religion, adapted to man us such in every climate and for all time, having its primary relation to eternity. It was the work of evil men then, as it is now, to lop off and add to the truth ol God till they had as many religions a- languages throughout the world.
•_'. Ii was monotheistic : one Lord, one faith, one spir- it, one Mediator, one ( lod and Father of all. The ques- tion whether the Persians borrowed from the Hebrews or the Hebrews from the Persians has no place here; the origin of both from one primitive source is sufficient to account for all the items of similarity, or even identi- ty, in the two religions. So. also, we may reckon of the
Hebrews and Egyptians, the Hebrews and the (.reeks, ami all affinities of this kind. While the primitive re- ligion was monotheistic, there are many indications of a plurality of persons, as in Gen. i. 1. where a singular verb is joined with ZT~N. as in a thousand other in- stances. So, too. ch. i. 24 and iii. 22.
3. Delight in all that God has revealed of himself — the fact, as well as the doctrines, of inspiration. Adam was extensively a prophet— a seer. Not merely had he the intimation of the Deliverer, but there was given to him the future history of the whole race— the stand- in--, irrepressible conflict, the numerous progeny, the heavy labor, the sore pain, the deep sorrow, all ending in the death of the body and its return to dust On the other hand, the productiveness of the soil for con- stant support, acceptance of his service, occasional vic- tories over evil, final triumph over sin and Satan in the (hie Seed. The third chapter of Genesis is too little studied. If John the Baptist could point io the Lamb of God, Adam had the first intimation of his coming, whether Adam was born of woman or not. So happily and largely are the words of inspiration connected with our redemption thai Christ is pleased to wear the hap- py name, the Word of God.