idea of the importance and necessity of redemption. Let such an one be told, that it is the foundation of the whole system of Providence respecting this world.* After the rebellion of Satan and his host, and the expulsion of those angels from

* Satan is styled the prince of this world, John xii. 31; and even the God of this world, 2 Cor. iv. 4. Who claimed superior jurisdiction over his kingdom, Luke iv. 6. The prince of devils, Matthew xii. 29. and xxv. 41; and also called the principalities, and powers, and rulers of this world, Ephes. vi. 12. The power of darkness, Luke xxii. 53. Who for his pride and rebellion was cast out of Heaven with his angels, Isaiah xiv. 12-14; Luke x. 18; Ephes. ii. 2; Rev. xii. 7; and shall be finally cast into Hell at the end of the world and general judgment, Rev. xx. 10. Matt. viii. 29; with his angels and wicked men, Matt. xxv. 41.

Of the real and personal existence of " the tempter," (says Dr. Hales, Vol. II. page 11,) as he is emphatically styled, by way of bad eminence, when he tempted Christ himself, Matt. iv. 3; not the slightest doubt can be entertained by any one who " searches the Scriptures," and perhaps one of the "depths of Satan," or his deepest devices, (Rev. ii. 24,) is to deny or ridicule the idea of his own existence, and to represent it as allegorical, visionary, or imaginary, in order to throw an unsuspecting world off their guard, and "sift them as wheat," Luke xxii. 31, or shake their

Heaven, it pleased the great Jehovah to create the worlds, to people them with beings, on whom happiness and immortality were bestowed, on the sole condition of their obedience to his will. But by his Divine prescience, he foresaw that the wiles of the ejected tempter would

faith. The motive that instigated the tempter was envy at the happiness of our first parents. "Through envy of the Devil came sin into the world, and they that hold of his side do find it," Wisdom ii. 24. That the fall of man was considered as a real historical fact by the sacred writers of both the Old and New Testament is evident. The seduction of Eve is noticed; "Of the woman came the beginning of sin, and through her we all die," Eccles. xxv. 24; and Adam's hiding himself, "If I covered my transgressions as Adam, by hiding my iniquity in my bosom" (or lurking place,) Job xxxi. 33; "Adam was formed first, then Eve; but the woman being deceived, was in the transgression," 1 Tim. ii. 13, 14; and the faithful are warned to take heed from her example, "I fear, that, as the serpent beguiled Eve, through his subtlety, so your minds should be corrupted from the simplicity [of the faith] concerning Christ by false Apostles," 2 Cor. i. 3.

Note a fine description of this in Milton's Paradise Lost, Book IV.

partly succeed in persuading our first parents to swerve from that obedience; he, therefore, formed and preordained, before the foundation of the world, a gracious purpose of shewing pardon to fallen man. The gift was the free and merciful design of God even before the crime was committed, and that mysterious scheme of redemption is developed throughout the Bible, from the commencement of the Old Testament to the close of the New, and will not have its final consummation till the end of this earthly world, when Christ shall have delivered up the kingdom to God, even the Father, and God shall be all in all. I shall not stop here to answer the various cavils and objections to the great Doctrine of "the Atonement," why God should require so great a sacrifice as the death of the Son, and how that sacrifice is effectual to the salvation of man. If human reason and human wisdom were equal to the Divine, no difficulty of comprehension could

occur, but the justice, as well as the mercy, of the operations of Providence, would instantly and gloriously appear. Had man continued in his original state of innocency, no pardon would have been requisite; but, since sin or disobedience entered, a God, whom the Scripture describes to be "of purer eyes than to behold any iniquity," could hardly, even in the feeble view of human reason, be expected to grant unconditional pardon.

Man has no means of judging of his Maker but according to that Maker's word; we cannot attempt to make calculations between the proportions of his justice and his mercy. We must rest assured, that both must be possessed by God in the utmost perfection, and both must be exercised by him in a manner which our limited powers can neither perceive nor penetrate. Even in human affairs, it is often manifestly unjust to judge of any man by one single and separate action, how presumptuous then

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must it be, for a finite creature to decide on the propriety and justice of the actions of the Infinite and Almighty Creator! He, whose sight pervades all space, whose knowledge extends to all eternity, acts on a settled predetermined plan, each link of which (though imperceptible to us) depends upon another, and all operate together, in an inconceivable manner, to the accomplishment of his grand and merciful providential operations. On whatever Divine subject we treat, of one circumstance we ought never to lose sight, that faith, or confidence in God, and obedience to his will, are the primary duties which are demanded of man. None but those of a truly rebellious and Satanic spirit, will deem this to be the law of an arbitrary tyrant an earthly sovereign, who possesses the same weakness, and the same passions, with his subjects, has no right to be despotic, and rule by his sole and absolute will: but a God of all goodness,