(see Bayle's Dict., Art. Cain ;) and others assert, that it was the Hebrew letter tau, marked on his forehead, and that it was to signify his contrition, because it is the first letter in the Hebrew word teshubah, which denotes repentance. There are those who have thought that it was Abel's sheep dog, given to him for a travelling companion; (Abravenel ;) and others have maintained that it was a horn, which grew out of his forehead. (Rabbi Joseph.) It has been said, that the mark was a circle of the sun rising upon him; (the author of Bereshith Rabba, a comment on Gen. ;) and, also, that it meant that "a sword could not pierce him; fire could not burn him; water could not drown him; the air could not blast him; nor could thunder or lightning strike him."*

It is useless to increase these "curiosities of literature" on the subject, or to offer any comment. It is enough to say, that not one of these speculations has fastened itself upon the credibility of the church: nor will any other, which is founded on the idea of physical distinction, be more successful. For a more prosperous issue in this inquiry, other ground must be taken.

The Hebrew word oth, which, in our version, is translated a mark, also signifies a sign, or token. The bow was to be leoth, for a sign, or token, between the Lord and the earth: (Gen. ix. 13:) and, therefore, the original, rendered “And the Lord set a mark upon Cain," might have been translated, And the Lord appointed to Cain a token, or a sign, by which he was to know that a special providence protected his life. Although this version may not be free from every objection, yet it sets the inquirer upon the right path it contemplates the mark to have been of a mental or moral kind; and, if we view the subject from this aspect, we shall be able to see both its utility and its nature.

The setting a mark upon Cain, is not the only instance of such a circumstance being mentioned in the Scriptures. The prophet

* The Author of an Arabic Catena, in the Bodleian library, cited by Dr. A. Clarke. See, also, Dr. Shuckford, on the general subject of Cain's mark. Dr. Thos. Brown's " 'Vulgar Errors," may also be consulted. Matthew Poole remarks, "what this visible token of the Divine displeasure was, God hath not revealed to us, nor doth it concern us to know." Here, the mark is called, a mark of "Divine displeasure," whereas the whole history of the circumstance, shows it to have been the means of protection, and so of blessing! The writer says, it does not concern us to know what it was! we do not believe there is any thing mentioned in God's Word, which it does not very deeply concern us to know the meaning of, and which it is not our duty to endeavor to learn.

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was commanded to "Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men, that sigh and cry for all the abominations that be done in the midst thereof." (Ezekiel ix. 4.) Here, the marking is not mentioned to express the idea of fixing upon them any physical impression, but rather, a notice of the sorrowful condition of those, who saw and lamented the wickedness of the people: the mark, therefore, by which they were distinguished, consisted in some internal love for propriety and goodness. This mark is said to have been in the forehead, because that, as the supreme part of the face, in which the affections are reflected, corresponds to love. This was the mark for which the apostle pressed forward for the prize of the high calling of God in Christ Jesus. (Phil. iii. 14.) In the Revelation, we read, that the locusts should hurt "only those men, who have not the seal (mark) of God in their foreheads." (Rev. ix. 4.) Every one, who is so disposed, may see, that the mark of God is the impress of some spiritual excellence, distinguishing the characters of those of whom it is predicated. The mark of the good is the brightness of their virtues: the mark of the intelligent is the strength of their knowledge: and these marks are the gifts of God. And here it is of importance to observe, that the mark set upon Cain, was the mark of God. It is distinctly written, that the Lord set a mark upon him. It was a mark, not to indicate a curse, but to distinguish for preservation. It is not said to have been affixed to any particular part of his person, because it was intended to characterize all the faith of which he was the representative. Those who destroy charity, mark themselves; those who cherish the knowledges of truth, retain, thereby, the mark of God. The mark of those who destroy charity, is, in the Revelation, described as the mark of the beast. (Rev. xvi. 2.) When false principles of religion are imbibed, they impress upon man's character the moral scars and evidences of his defection. The mark which Cain set upon himself, was indicated in the falling of his countenance, and in the kindling of his anger: it consisted in the impure state of his affections, arising from his having rejected the influences of good. The external mark of wicked men is a disorderly life. The internal mark is impurity of love. Outward vice is a sign of the decay of inward virtue. The conduct of men is a mark by which we distinguish one class from another. It is by this that we discriminate between the good and the bad. The Lord has told us, "By their fruits ye shall know

them." Thus, it is easy to understand the nature of the mark which Cain may have set upon himself, in consequence of the death which he had inflicted upon charity. But the mark which was set upon him by God, was of another kind. This had reference to that characteristic of faith, of which we have seen he was the type. He, or, what is the same thing, the people under that name, knew the truths of religion, although they had discarded its virtues. This knowledge was of great value and importance, and therefore, it was to be regarded and preserved. It was the ground and pillar of faith: on this account, it was to be esteemed as a sacred thing; the monitor of virtue; the directing staff to heaven. It is essential to the right development of every other principle of the church. It is the lever, which, when put in motion, is to lift men up to the land of blessedness. The knowledges of truth, constituted the faith which was represented and maintained by the people called Cain; and although its existence was endangered by the destruction of charity, yet it was to be respected and preserved, because it was to be a means whereby the gifts of God might be communicated. That people knew what they believed was a reality. They saw the evidence, and beheld that it was true. Their faith did not consist in believing certain propositions, because some persons in authority had taught them, or because they had become mere dogmata in the church; but they believed the propositions of religious truth, because they fell within the grasp of their understandings. They comprehended what they believed, either on the testimony of facts, or by the light of perception. Their faith was founded on truth, clearly and definitely seen to be so, and this is the mark by which God has mercifully distinguished it. The internal consciousness, and intellectual certainty, that the subjects of faith are true, constitute the mark by which faith was to be known in after-ages. It is given by God, that men may know it, and that, by knowing it, they may be led to respect it, and so be preserved from the danger which must follow its destruction. Men were to know that their faith was truth, through an understanding of its subjects. This was to be the mark for distinguishing between truth and error; and if we do not recognize it in our belief about spiritual things, then we want the evidence by which it has been marked by God himself. He wishes men to understand what they believe: He desires that their knowledge should be correct; and hence, He has caused it to be written, that, "they who worship Him, must worship Him in spirit and in truth." (John iv. 24.)

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The religious things which were known to Cain, were the results of an internal perception peculiar to the most ancient church, answering the same use with them as the revelation, which has been subsequently vouchsafed, does with us: and those knowledges were retained though their virtues had been neglected.

In order that man may now know what divine truth is upon religious subjects, the Lord has mercifully provided him his holy Word, and endowed man with the ability for comprehending it. The Word and the human understanding are both God's good gifts, and, therefore, they cannot be designed to repel each other: if in any case, they are found to do so, we may rest assured, either that the understanding has been corrupted, or that the meaning of the Word has been perverted. The Word is given, for man, rationally and intellectually, to understand its teachings: the faith which is thus perceived is the faith of truth, and this is the characteristic which God has set upon it, and which he is wishful to preserve and every one may see, that to destroy it with such a mark of its origin, utility, and importance, must needs be followed by that calamity, which is described as seven-fold vengeance.

These considerations lead us into a more intimate acquaintance with the nature of faith, as a means to good: they show us that the constitution of faith is truth, marked and characterized as such by God himself. If we see this mark upon any religious doctrine, which is propounded for the acceptance of mankind, we should be `careful that we do not slay it. To do so, is to peril the safety and satisfaction of our intellect. Whensoever God permits us to see a religious truth, he designs that we should revere and cherish it. Such a sight is an act of his particular providence, intended for our especial good. Let us, then, endeavor to bring this subject home to our business and our bosoms. Does the reader see that these interpretations of the Word bear upon them the impress of truth? Do these views of the narrative affect him as being reasonable in themselves, in agreement with the teachings of the Word, the purposes of God, and the means to virtue? If so, it is the mark intended to distinguish them for his respect and preservation. This is the only mark of faith which can be given, and what other would a rational man desire? To extinguish it after the recognition of the evidence of its existence, is to destroy the dictate of man's rational nature, and evince the most criminal indifference concerning the particular providences of God!

CHAPTER XVII.

THE LAND OF NOD- CAIN'S SON -THE BUILDING OF A CITY AND

CALLING IT AFTER THE NAME OF HIS SON, ENOCH.

"The Hebrew narrative is more than human in its origin, and consequently, true in every substantial part of it, though possibly expressed in figurative language; as many learned and pious men have believed, and as the most pious may believe without injury, and, perhaps with advantage, to the cause of revealed religion."-Sir W. JONES' Works, p. 137.

"And

MOSES Concludes his account of Cain in these words, Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden. And Cain knew his wife, and she conceived and bare Enoch: and he builded a city and called the name of the city, after the name of his son, Enoch." (Gen. iv. 16, 17.) The circumstances mentioned in those statements, have not engaged so much critical attention, as some other parts of the Antediluvian history which have been considered. They are, however, not the less interesting on that account. We shall find that they describe important events, in the moral history of a declining church. The histories in the Bible, are the special histories of the human mind, written under the superintendence of a particular providence, and designed to reveal some of its most remarkable activities and developments. Though they appear to have respect to particular times, and to relate, for the most part, to a privileged people, yet in reality, they belong to all periods, and are adapted for the instruction of all men. There is nothing obsolete in the Bible. Its truths are always fresh and powerful. Its histories, the rites and ceremonies which it commands, together with the idolatries and transgressions which it denounces, are such as may be realized over and over again, in the states of the affections and thoughts of men. This is the reason why the Lord has said that His "words are spirit and life:" they relate to the inner sensations and living principles of men: it is these which contributed to the outer histories of the Word. The visible aspect of society, or of a nation, is derived from the inner principles, opinions, and feelings of the people: and men who write these histories, describe chiefly, their visible events and consequences: but God, who has superintended the production of the written histories of his Word, has caused them to be so constructed, that they might also represent the spiritual motives, in which such