perly the happiness and misery are the motives. Now it is plain, that in such a world, (and all possible worlds, except a world of perfect misery, must be such) motives of both kinds must, at times, be present to the view of such a being. It is equally evident, that some of the motives to sin, may, considered by themselves, become to such a being stronger inducements to action, than some of the motives to holiness. In other words, higher enjoyment may be found, or expected, in some courses of sin, than in some courses of holiness. That to a mind, capable of contemplating one or a few things, only, at once, and of feeling with different strength, at different times, the motives to sin may chiefly, or alone, be present, will not be doubted. For, it is apprehended, no finite watchfulness is sufficient to realize, with absolute certainty, the full presence of the motives to holiness at all times; nor to keep out of view all the motives to sin. Of course, every such mind may, for aught that appears, be induced by some supposable motive, or combination of motives, at some times, and in some circumstances, at least, to yield to temptation, and disobey.

There is no proof from the nature of things, that finite strength and stability are sufficient to resist all possible motives to sin. From facts, we are irresistibly led to admit the contrary doctrine. Angels, though entirely holy, yielded to such motives; as did our first Parents also, who possessed the same virtuous character. These facts furnish a strong presumption, at least, that it is not within the limits of created perfection to resist temptation in all possible cases; and that the final perseverance of saints and Angels, both in a state of trial, and in a state of reward, is derived ultimately from the Almighty Power of God.

In a former discourse, I observed, that there were three methods, in which sin, or moral evil, is supposed to have been introduced into the universe. The first is, that he permitted it to exist. One of the remaining two is, that GOD could not, without destroying the free agency of his creatures, prevent them from sinning: the other, that he creates their sinful volitions.

To the former of these methods of accounting for the introduction of sin, it is unanswerably objected, that God has actually preserved some of the angels from falling; and that he has promised to preserve, and will, therefore, certainly preserve, the spirits of just men made perfect; and that this has been, and will be, done without infringing at all on their moral agency. Of course, he could just as easily have preserved Adam from falling, without infringing on his moral agency. To the second scheme, I object in the

1st. Place, That it is wholly without proof.

But a doctrine of this magnitude, ought not to be admitted without the most ample evidence.

2dly. It is unnecessary.

All the satisfaction, which this subject admits, is capable of being derived as completely from attributing this event to the agency

of creatures, as to the agency of GOD. At the same time, it is as easy to conceive, to evince, and to admit, that man is an agent, as that God is an agent. No difficulty attends the former case, which does not in an equal degree attend the latter. If man is an agent, then there is no necessity of tracing his actions beyond himself. We find no necessity, when we think of God as an agent, of tracing his actions beyond himself. There is no more necessity of tracing human actions beyond man; nor is there, so far as I can perceive, any additional light thrown on the subject of human agency, by referring our actions to GOD. That GOD created us; that he can, and does, influence our actions in various ways, as he pleases; and that even we can in various ways influence the actions of each other; must be admitted on all hands. But I see no proof, that God is the author, or agent, of human actions; nor the least difficulty in believing that he has made us capable of being the agents, and authors, of them, ourselves.

3dly. It increases the difficulties, which it professes to remove.

It is at least as difficult to conceive how GOD can be the author of actions, existing in a human mind, as how that mind can be the author of them. Here, therefore, no advantage is gained. On the other hand, difficulties are multiplied without end. No conception is more perplexing, or distressing, than this; that God creates our sin by an act of his Omnipotence, and then punishes it.

4thly. The Scriptures no where assert this doctrine.

The passages, commonly alleged in support of this doctrine, appear, to me at least, to be forced from their natural, obvious interpretation, for this purpose. Nor ought it to be admitted, that a doctrine of this importance would be taught in ambiguous and obscure passages only. A strong support of this opinion, is found in the copiousness, variety, and explicitness of the passages, in which the Scriptures teach us the agency of GoD in our sanctification. This important distinction between the two cases, ought to have its full weight with our minds; and should, I think, be considered as decisive.

Should it be here objected, that the scheme, which I am contending for, is opposed to the doctrine of God's agency in our sanctification: I deny the objection to be true. The Scriptural doctrine of sanctification does not, I apprehend, teach us, that he is the author, or Creator, even of our holy volitions. On the contrary, Scriptural regeneration is the creation, not of our volitions, but of such a state, temper, or disposition, that the mind itself produces other volitions, than those which it would have produced in its former state. After regeneration, GoD affects the mind in sanctifying it, in the manner commonly denoted by the word influence; and not by a work of creation, continually carried on in the mind. Hence GOD is said to sanctify his children by his Word, as well as by his Spirit. But it is impossible, that his Word should any way be concerned with the creation of new volitions.

To these observations it ought to be added, that several of the objections, heretofore alleged against the doctrine, that the soul is a mere chain of ideas and exercises, lie with equal weight against this. These have, however, been too lately mentioned, to demand a repetition.

The second question, to which I have referred, and which, like the other, affects not the sin of Adam only, but all sin, is this: Why did God permit ADAM to fall?

Before I attempt to answer this question, it will be proper to observe, that according to all the schemes of accounting for the introduction of moral evil, which have been mentioned, the fall of Adam was permitted, that is, was not hindered, by God. It may be also proper to state the difference, which in my own view exists, between permitting, or not hindering, sin, and creating it. It is this. In the former case, man is the actor of his own sin. His sin is, therefore, wholly his own; chargeable only to himself; chosen by him unnecessarily, while possessed of a power to choose otherwise; avoidable by him; and of course guilty, and righteously punishable. Exactly the same natural power is in this case possessed by him, while a sinner, which is afterwards possessed by him, when a saint; which Adam possessed before he fell; and which the holy Angels now possess in the Heavens. This power is, also, in my view, perfect freedom; a power of agency, as absolute as can be possessed by an Intelligent creature.

In the latter case, the volitions of man are immediately produced by Omnipotence; are the acts of God himself, and not at all of man; are merely annexed to man, as accidents; are in the natural sense necessary, and irresistible; and, so far as I can see, are in no sense chargeable to man.

In the former case, God is supposed to create beings, possessed of the full power to originate any, and every, moral action; in the natural sense, able to stand, as well as liable to fall; and falling, only because they did not make the best use, which they could, of their power to stand. In the latter case, he created their apostacy. Their fall, therefore, was irresistible; unless it should be proved that a creature can resist Omnipotence.

With these things premised, I observe in answer to this question, that a state of trial supposes of course a capability of falling, and cannot exist without. That, in this state, God is obliged to secure his creatures from falling, has not hitherto been proved; and certainly ought not to be admitted, without proof. If he rewards them with happiness, proportioned to their obedience, so long as they continue obedient; I see not how any thing further can be demanded at his hands. Perfect justice seems in this case to be satisfied.

Still it will be asked, why God suffered a thing, so evil and distressing, as sin, to exist.

Probably the best answer, ever given to this question in the pre

sent world, is that, which was given by Christ, concerning one branch of the divine dispensations to mankind: Even so, Father; for so it seemed good in thy sight. It was a dispensation approved by infinite Wisdom, and seen by the Omniscient eye to be necessary towards that good, which God proposed in creating the uni

verse.

The restless and roving mind of man is, however, often unsatisfied with this answer. I will, therefore, add by way of explanation, and, I hope, with that profound reverence, which all creatures owe to their Creator, and that diffidence, which becomes a creature of yesterday, that if Adam had not fallen, Christ would not have redeemed mankind: for had there been no Apostates, there could have been no Redeemer, and no Redemption. The mercy of God, therefore, the most perfect of his attributes, and the consummation of his excellence, would have been unknown to the universe. All the blessings, bestowed on mankind, would have been the reward of the obedience of Adam, and his posterity. But the blessings, bestowed on glorified saints, are the rewards of the obedience of the Eternal Son of God. These rewards could not have been given, had not Christ obeyed: and Christ could not have obeyed, had he not become the Substitute for sinners, or the Mediator between God, and apostate creatures. These rewards, also, will differ from those in the former case, as the respective persons, who obeyed, differed in the excellence of their characters, and the value of their obedience.

Had Adam obeyed; it is, I think, highly probably, that the original world would have continued, and the present Heavens. The new Earth, and the new Heavens, which will be created after the Mediatorial Kingdom is finished, would never have been. No human beings would have been admitted into Heaven. None of that joy would have been experienced, which now springs up in heavenly minds over the repentance and salvation of sinners, and which will increase and brighten for ever. None of those things, into which Angels desire to look,* would have been brought into being; nor would that glorious purpose of the creation of all things, mentioned by the Apostle, the knowledge, acquired by principalities and powers in heavenly places, concerning the manifold wisdom of God, disclosed in his dispensations to his Church,t have ever been accomplished.

By the redemption of Christ, Heaven as well as Earth, Angels as well as men, are materially changed from their former circumstances, and character. Nay, the whole immense and eternal kingdom of JEHOVAH, by means of this amazing work, assumes a new aspect; and both Creation and Providence, are invested with a new character. God is seen by his Intelligent creatures in new manifestations of beauty, glory, and loveliness. Throughout never

ending ages, virtuous minds will be enlarged with knowledge, exalted in holiness, and improved in dignity, and happiness, beyond all, which would have otherwise been proper, or possible; and their affections, obedience, and praise, become more refined, and more elevated, in a rapid and regular progress. The former legal system, therefore, of which the primitive state of Adam was a part, had comparatively no glory, by reason of the excelling glory of the system of Redemption.

How far these observations may contribute to the satisfaction of the inquirer, I will not presume to determine. That the system of divine dispensations is now, and will for ever be, widely different from what it would have been, had the work of Redemption not taken place, must, I think, be acknowledged. I will only add, that, as we are of yesterday, and consequently know nothing, it is not, and cannot be, strange, that things of this extent should be so high, and so vast, that we cannot attain to them.

Should an emmet, from the top of his mole-hill, undertake to survey the world around him; and to descant on the beauty, or deform ity of the landscape, the suitableness of the soil, climate and accommodations, for the settlement, health, husbandry, and commerce, of men; and propose plans for the improvement of some of these things, and the reformation of others; we should probably consider him as a very imperfect judge of such subjects; and smile both at his presumption, and his philosophy. With respect to the subject in hand, we are emmets; and take our surveys only from the top of a mole-hill. When it is considered, that the consequences of this event reach through eternity, and that such wonderful consequences, have already followed it, a small share of modesty will induce us to confess our inability to judge concerning it, and to take the station of humble learners, at the feet of our Divine Instructer, rather than to ascend the chair of philosophical judgment, and haughty decision.

REMARKS.

1st. In this difficult part of the history of man, we cannot, I think, fail to see, how superior the Scriptural account of the introduction of Moral evil, into the world, is to every other.

The Scriptural account is summarily this. Two beings, the parents of mankind, created holy, and placed by God in a paradise of good, were deceived, and seduced, by the insidious art of an evil and superior being, permitted for wise and good purposes, to

have access to them.

The two principal schemes of philosophy on this subject, are these:

First; That the soul was created holy, and was contaminated by being united to Matter; because Matter is the seat of sin, and pollu

tion: