favourable to such a state of mind. Now, every thing stated in relation to the paradisaical state of our first parents, contributes to shew that they were perfectly happy. They were wise and holy, and consequently there was nothing within to disturb their peace, or to make them miserable. No envy, malice, pride, fear, or unlawful desires; no bodily pain, sickness, or physical infirmity. Their hearts were pure, and their inward peace flowed like a river. There was nothing without to disturb or anoy them. The earth yielded fruit in abundance to supply their wants, and all the beasts of the field were in perfect subjection to them, instinctively submitting to their authority and right of dominion. On the residence and condition allotted to our first parents, it has been remarked by an eminent author, that it is "a subject which has in a high degree engaged the attention and awakened the delights of every reader. Its trees, its fruits, and its fields, arrayed in innumerable kinds of flowers of different hue, and adorned with smiling verdure; the balmy influence which breathed in its winds, and life flowing in its rivers; the serenity of its sky and splendour of its sunshine, together with the immortality which seem to burnish all its ravishing scenes, has filled the heart with rapture, and awakened the most romantic visions of the imagination."

XIII. ON THE FALL OF MAN FROM HIS

ORIGINAL CONDITION.

How long man continued in his original state. Man is evidently a fallen being. Various theories in reference to the fall. Man was originally in a state of trial, consequently a moral and accountable agent. The origin of moral evil, a profound and mysterious subject. The reflections on this subject by Professor Dwight, sublime and plausible, but in some respects objectionable. Dr. Pye Smith's views. God cannot be the author of sin. Reasons why God does not prevent Sin. Mr. Law's notions contain nothing new, and are objectionable. References to King, Clarke, and Stackhouse, on the origin of Sin. The fall of man was occasioned by a violation of the Adamic Covenant. The real agent of the temptation was a fallen Angel; the instrumental agent, a Serpent. Various opinions of the learned as to what kind of a creature the Serpent was. The radical import of the Hebrew and Arabic words which are translated serpent, (by Dr. A. Clarke.) The Mosaic narrative of the fall carefully and critically considered. The character of the temptation. The peculiar notions of some Jewish Authors respecting the first temptation. The fatal deed. The ruinous consequences. The conduct of Adam and Eve after they had sinned. Commentary on this subject often false and erroneous.

IN the high, holy, and happy state in which we have viewed man, he continued but for a short time; how long we cannot say. Some writers say only three days; and others say thirty three years. These are two extremes, and to guess at any definite time would be to expose ourselves to ridicule unnecessarily. That he did fall, and was driven before an angry God, out of Paradise, into a state of banishment, degradation, and misery, is abundantly

evident. If there were no sacred history or inspired narrative on this subject, we should have sufficient proof of the fall of man in the practical developments of human nature. The awful fact is manifested in the history of mankind, and in the diversified forms of vice which still characterise the masses of our degenerate community, in every country, and in all the various walks of life. It is a terrible fact, and universally admitted, with very few exceptions, that man, by nature and by practice, previously to his conversion from șin to holiness, is inwardly depraved and outwardly wicked. We admit that in these respects there are differences in different individuals, at least according to all human appearance. Moral depravity, nevertheless, characterises the entire number of our degenerate race. Now if God, who is the author of our being, is infinitely wise and unchangeably good, which we have shewn to be the case, he could not make man as he now is, viz. depraved, ignorant, rebellious, worldly, sensual and devilish; for such a production would be unworthy of his name and character, and altogether incompatible with his natural and moral perfections.

We have shewn, in the preceding essay, that man was originally wise, holy, just, and good; and that both in his temporal condition and spiritual nature he was perfectly happy. Therefore, as man is not now what he originally was, he carries in his own nature, and manifests in his general moral conduct, infallible evidence of his fall and degeneracy. This palpable truth receives further confirmation from the Mosaic account of man's fall, which historical account we believe to be divinely inspired. On this subject the genius and reflective powers of man have been exceed

ingly prolific. But it is not my design to trouble the reader with the multifarious opinions and philological criticisms of ancient and modern authors. Such theories only will be referred to as are considered worthy of notice and entitled to investigation. The facts of the case, as narrated by the inspired author, are but few, and stated in very plain and apparently simple language. Though it must be admitted that the Mosaic account of the fall is not altogether free from ambiguity, and hence may be understood in different senses; and as to the kind of creature which Satan made use of in the temptation, learned men see reason to differ in opinion; on this subject it will be

necessary

1. Distinctly to notice, that when God placed our first parents in the garden of Eden, they were in a state of trial, and therefore, in order to test their sincerity and allegiance to the author of their being, God gave them a law, or laws, suitable to their state and condition. As to God's having a right to exercise supreme authority over man antecedently to his choice and consent, that is a subject which cannot reasonably be questioned, when we consider that he is the sole author of our existence. In accordance with this idea of the Divine Sovereignty, the Psalmist says: "Know ye that the Lord he is God: it is he that made us, and not we ourselves; we are his people, and the sheep of his pasture." And, as Dr. Bates observes, "The two principal and necessary parts of his Sovereignty and right of moral government are, to give laws for the ruling of his subjects, and to pass final judgment upon them for their obedience or disconformity to his precepts.

These facts imply man's moral agency and account

ability. Placed in this situation, and under these probationary circumstances, our first parents were permitted to be tempted by a fallen angel, the devil. Hence, we see moral evil existed in fallen angels before it existed in fallen man. How, or under what circumstances, moral evil originated, we cannot say. On this awful and mysterious subject, Professor Dwight, and other profound theologians, have speculated to a very great extent. But the subject seems to be too profound for the human mind, in its present state, to understand. The above named author, in the conclusion of his discourse on "The Origin of Moral Evil," adduces some very important and interesting reflections, in which he attempts to shew the immense glory and endless praise which redound "to God and the Lamb" on account of the boundless love and infinite mercy displayed in the stupendous scheme of human redemption, and the elevation of a vast portion of the human race to heaven, by means of redeeming grace, which never could have been the case, if evil had not existed. And from this fact he seems to infer the wisdom and goodness of the Almighty in allowing moral evil to have originated; as his greatness and glory, and the infinite riches of his grace, are so sublimely developed in the influences and operations of counteracting mercy and grace. There are some lofty and plausible sentiments contained in such reflections, but still they fall short of unravelling the great mystery. Doing evil, or allowing evil in order that good may result, is a characteristic of moral conduct which cannot with propriety be applied to a Being of infinite wisdom, almighty power, and uncompounded goodness. Evil must ever be viewed as remote from God, and as the abominable thing which he hates, and