the same principles. Therefore, moral transgression must vary, as the knowledge and understanding of men vary, in various circumstances.

If it be thought by the reader, that I have passed over the spirit of the law, which is love to GoD in a superlative degree, and an esteem for our neighbors equal to that which we have for ourselves; I answer, I have not altogether passed by it. This law of divine love is that infinite law of perfection, which is higher than our capacities extend, in a finite state. The law given to Israel, literally speaking, was only a shadow of the spirit of love; and all our knowledge of moral holiness is but a faint resemblance of that sublime rectitude from which the most upright of the sons of men are at a great distance.

Having hinted so much on the nature of sin as to make the subject plain to the reader's understanding, I will now pass to an inquiry into its cause, or origin.

The origin of sin has, among christians in general, been very easily accounted for; but in a way, I must confess, that never gave me any satisfaction, since I came to think for myself on subjects of this nature. A short chimerical story from the bard, Milton, has given perfect satisfaction to millions, respecting the introduction of moral evil into the moral system which we occupy. The substance of the account is, sometime before the creation of man, the Almighty created multitudes of spiritual beings, called angels: Some of these creatures of GOD were much higher in dignity and authority than others, but all perfectly destitute of sin, or moral turpitude. One dignified above all the rest, stood Prime Minister of the Almighty, cloathed with the highest missive power, and clad with garments of primeval light; obsequious to nothing but the high behest of

his Creator, he discharged the functions of his office with a promptitude and dignity,suited to the eminency of his station, and to the admiration of celestial millions. But when it pleased Jehovah to reveal the brightness of his glory and the image of the Godhead in humanity, he gave forth the command, see Psalm xcvii. 7. "Worship him, all ye gods." And Heb. i. 6. "And again, when he bringeth the first begotten into the world, he saith, and let all the angels of God worship him." Lucifer, Son of the Morning, (as Christians have called him) surprised at the idea of worshipping any being but God himself, looked on the Son with ineffable disdain, and in a moment grew indignant, brushed his strongest pinions, and waved his wings for the throne of God, challenged supremacy with the Almighty, and cast his eye to the sides of the north as a suitable place to establish his empire. Legions of spirits followed this chief in rebellion, and formed a dangerous party, in the kingdom of the Almighty. The Son of God was invested with full power as Generalissimo of Heaven, to command the remaining forces, against the common enemy. And in short, after many grievous battles between armies of contending spirits, where life could not, in the least, be exposed, Lucifer and his party were driven out of Heaven, leaving it in peace, though in a great measure, depopulated!

God having created the earth, and placed the first man and woman in a most happy situation of innocence and moral purity, without the smallest appetite for sin, or propensity to evil, the arch Apostate enviously looked from his fiery prison, to which he was consigned by the command of the Almighty, and beholding man placed in so happy a situation, and in a capacity to increase to infinite multitudes,

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by which the kingdom of Heaven would be enlarged, was determined to crop this tree in the bud.He, therefore, turns into a serpent, goes to the woman and beguiles her, gets her to eat of a fruit which God had forbidden, by which mean he introduced sin into our system.

I have not been particular in this sketch, but it contains the essence of the common idea. I shall now put it under examination, looking diligently for the propriety of accounting for the origin of moral evil in this way.

And first, of this memorable rebellion in heaven! It seems, that this rebel angel was always obedient to the commands of his Maker, until the hour of his fall; that there was not the least spot of pollution in him, until he felt the emotions of pride, which lifted him above submission to the Son of God. This being the case, I ask, was this angel ignorant of the real character of the Son, whom he was commanded to worship? If he were not, but knew it to be no other than the true Eternal, his Creator, manifested in a nature which Jehovah created; if he loved his Maker as he ought to do, which none will pretend to dispute; he would have worshipped him with due reverence, the moment he made the discovery and heard the command: This no person in his senses will dispute. If he did not know the real character whom he was commanded to worship, had he complied, he would have worshipped, he knew not what. And nothing can be more absurd, than to suppose that infinite wisdom would command his creatures to worship ignorantly. I ask, further, could purity produce impurity; or moral holiness, unholiness? All answer, no. Was not the angel holy in every faculty? Was not the command, for him to worship the Son, holy and

just? All answer, yes. Then from such causes, how was sin produced? The reader will easily see, the question cannot be answered. Now, reader, be so kind as to turn to the scripture, to which I have referred you on this subject, and see if we have any authority for saying, that either gods or angels refused to worship, when commanded. "Again, when he bringeth in the first begotten into the world, he saith, and let all the angels of God worship him." That this first begotten is Christ, no doubt will be entertained. But when was he brought into the world? before, or since the first transgression of man? Since, most certainly. Then, supposing millions of angels had sinned at that time, it could have had no consequence productive of man's transgression, as a cause cannot be posterior to its effects. Therefore, to suppose, that those angels who never sinned until long after man became a transgressor, were the instigators of what is called the fall, discovers a want of calculation.

And further, what authority have we for believing that the command was disobeyed? We find nothing connected with either passage, viz. that in Psalms, or that in Hebrews, which intimates a refusal among the gods, or angels. And I see no need of supposing, that by gods, in one text, or by angels in the other,any other beings are intended than men. In respect to the command for all the gods to worship him, I observe, "they were called gods to whom the word of God came, and the scriptures cannot be broken." And the command, for all the angels of God to worship, stands on this proper ground; by angels, are meant messengers, who are employed by God, for the information of their fellow men ;but as all those messengers, or ministers, were inferior to the "Messenger of the covenant," whom

the Lord promised to send unto Jerusalem, it was suitable to show his superiority, by giving such a token, in the scriptures, as commanding all the angels to worship him. There is another passage in the xivth of Isaiah, 12, &c. "How art though fallen from Heaven, O Lucifer, Son of the Morning! how art thou cut down to the ground, which didst weaken the nations! for thou hast said in thine heart, I will ascend unto heaven; I will exalt my throne above the stars of God; I will set also upon the mount of the congregation in the sides of the north," &c.

"Here," I have been told, we have a particular account of the sin which Satan committed in Heaven." But as there is nothing in this passage, or its connexions, that has reference to any other creature or being, as Lucifer, Son of the Morning, than the King of Babylon, I shall say but little upon it. Observe, the question is asked, How art thou fallen from Heaven, O Lucifer, Son of the Morning? How art thou cut down to the ground, who didst weaken the nations? This Lucifer weakened the nations before he fell, but was unable to weaken them afterwards. He said in his heart, he would ascend unto Heaven. Was this the sin of Satan, as is generally supposed? Was he not already in Heaven? How then should he say in his heart, I will ascend unto Heaven? I will not trouble the reader with any thing so vague as the vulgar application of this scripture, only enough to show that it had no such meaning. The King of Babylon is pointed out, in this prophecy, as exalting his throne above the stars of God, which, in a figurative sense, undoubtedly meant his exalting himself by the reduction of the Jews, who are figuratively called the stars of God.