gressions as Adam by hiding mine iniquity in my bosom." But instead of the words," as Adam," we have

in the margin, "after the manner of men." But allowing the rendering in the text correct, Job gives us no hint that he believed an evil spirit was the cause of Adam's sin. Again, in Hosea vi. 7, it is said" but they like men, (in the margin like Adam) have transgressed the covenant." But a more direct reference we have, Rom. v. 12-14.-" Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: for until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come." Here Paul expressly declares, that by one man, and not by a fallen angel, sin entered the world. But again, he says, 1 Cor. xv. 22.-"for as in Adam all die, even so in Christ shall all be made alive." See also verses 4549. But still, he does not say a word about the devil or a fallen angel having any concern with either sin or death by Adam. In 1 Tim. ii. 13, 14. the apostle directly alludes to the third chapter of Genesis.— "But Adam was first formed, then Eve. And Adam was not deceived, but the woman, being deceived, was in the transgression." The apostle here says, Eve was deceived, but not a word about her being deceived by a fallen angel. He told us, 2 Cor. xi. 3, that the serpent beguiled her, and this is just what Eve said herself, "the serpent beguiled me, and I did eat."Gen. iii. 13.

Such are the references made in Scripture, to the account given us by Moses in the third chapter of Genesis, except two or three passages, where we read of that

old serpent, the devil and satan. sidered in Section viii.

These will be con

6th. But admitting such an evil spirit did exist, call him by what name you please, how is the character of God to be defended in not forewarning our first parents against his evil devices? It is evident, not a word of caution was afforded them. They have to learn his existence by the mischief he does them, and if God gives them information afterwards concerning him, it comes too late to be of any benefit to them. Was God ignorant of the fall of this angel from heaven? Or, could he be ignorant of his evil devices, and not foresee the ruin of our first parents by him? This is impossible. Are we then to conclude, God concealed the knowledge of such a being from them, that they might be seduced and ruined?I should rather conclude that no such being existed, about which God could give them information. He did foresee the consequences of their being seduced, and he guarded them against the true tempter as we shall presently see.

7th. The fall of an angel from heaven, and becoming a devil, is certainly a very remarkable event. It is rendered more so, by its connexion with the fall of man, in making him a sinner, and entailing, according to many, eternal misery on his posterity. The very nature of the case leads us to think, that Moses would have related the fall of this angel, before he introduced the fall of man. But nothing like this is found, nor is the one related as having any connexion with the other. Moses says just as much about the ascent of a devil to heaven, and becoming a good angel, as he does about the fall of an angel from heaven, and becoming a devil; and the deception of Eve, is just as much ascribed to the former as to the

latter. Nor, does any later scripture writer teach the doctrine of a fallen angel, or ascribe the fall of man to his evil influence. But allowing the existence of such a being we would notice,

8th. There is no evidence in this account, that a fallen angel knew that one tree of the garden was prohibited, and it is not easy to understand how a mere serpent could know it. Did God inform the devil about the prohibition? Or was he present when it was given ? It does not appear that Eve informed him, for the serpent began the conversation with her, and seems to have known all about it. This very circumstance, representing the serpent as perfectly acquainted with the prohibition, suggests that Moses merely used the serpent to represent something else, which will rationally account for this.

9th. Admitting for a moment, that the devil did assume the likeness of a serpent, how does this accord with the policy which this arch deceiver is supposed to possess? For his advocates affirm, he can assume a much more agreeable likeness than that of a vile, contemptible reptile. Besides, he does not seem to have chosen this appearance often since, for people represent him as appearing in various forms, but seldom if ever in that of a serpent.

10th. Unless we believe that Eve was on familiar terms with the devil, and knew that serpents spoke and reasoned in those days, she was more likely to be frightened than deceived. A speaking serpent, or the devil under this likeness, would terrify the most courageous female among us. But Eye showed no signs of fear, or even suspicion on this occasión. She conversed with the devil, or the serpent, with as much apparent composure, as she could have done with Adam. The common belief makes her, a perfect holy creature,

ject. It is not easily conjectured, how such an opinion came to be inferred from this account. The circumstances related lead to a very different conclusion.Observe the connexion between the second and third chapters. In chapter ii. 19, 20, it is said, "And out of the ground the Lord God formed every beast of the field, and every fowl of the air, and brought them unto Adam, to see what he would call them and whatsoever Adam called every living creature, that was the name thereof. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field, but for Adam there was not found an help meet for him." The third chapter begins thus-"Now the serpent was more subtle than any beast of the field which the Lord God had made."Any one reading these two passages, would conclude that the serpent was a beast of the field, which the Lord brought to Adam, and which he had named serpent. The connexion leads to this conclusion, unless we suppose God brought a fallen angel among the beasts of the field to Adam, and that he gave him this name. But it would be foolish to assert this.

Again, let it be observed, that the woman did not accuse a fallen angel as her deceiver, verse 13. God says to her "What is this that thou hast done?" She answers him, "the serpent beguiled me and I did eat.' Had either Eve or Moses believed such an evil being was the cause of her disobedience, would they have imputed it to a beast of the field? When God made inquisition, he traces the evil from Adam to the woman, and from the woman to the serpent, and here both stop. But had there been any other agent concerned, I ask, would either of them have stopped here? But again, Moses does not represent the serpent as a fallen angel in the punishment inflicted,

verses 14, 15. It is evident God calls the deceiver of Eve, serpent. If a fallen angel used this reptile as a cover for his deception, it is certain he is not accused of the crime, nor does he suffer any punishment. From any thing said in the account, we may as justly accuse the angel Gabriel of deceiving Eve, as a fallen angel, and the punishment inflicted, fell on, and was as much suited to the former as to the latter. Was this fallen angel to go upon his belly and to eat dust all the days of his life?

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3d. But another fact is, Moses in no part of his writings, gives us any information about an angel who fell from heaven and had become a devil. Let any one read the five books of Moses, and he must be convinced, that such a being is not once mentioned by him under any name. Had Moses only recognized the existence of such an evil spirit, there might be some ground for supposing that he used the serpent as to effect the deception of Eve. But his entire silence on this subject, throughout his whole writings, forbids such a supposition. For more than two thousand years then, such an evil being was unknown among men. Was Moses afraid to speak out on this subject? But pray, what temptation had he to conceal such information? Let any candid man say, if Moses knew such an evil being existed, had deceived Eve, was such an enemy to God and the human race, whether he would have been silent about him. Such an important article we might naturally expect, would be conspicuous in his writings. But will any man affirm that this is the case ?

4th. Another fact strongly confirms all the preceding. No Old Testament writer says, Moses by the serpent, Genesis iii., meant a fallen angel.They never speak of such a being by the name ser