in allusion to the part which he assumed in this transaction; and he is styled "the father of lies," because he accomplished the fall of man by the basest falsehood and misrepresentation.

Having fallen from heaven by his ambition, the wicked spirit cannot bear to see any other creature enjoying the divine favour; and therefore he determined upon destroying the happiness of our first parents, by depriving them of their innocence. He cunningly avoided attacking the integrity of Adam, but began with the "weaker vessel,' "whose curiosity he inflamed, by addressing her in a human voice from the mouth of a serpent.

It has been supposed that the tempter was infolded in the branches of the tree, and that the sight attracting the notice of Eve, the serpent took the opportunity of eating the fruit in her presence, and of conversing with her upon its qualities. His first question was well adapted to his purpose: "Yea, hath GOD said, ye shall not eat of every tree in the garden?" Instead of being startled at this insinuating inquiry, and of flying from the fatal spot in search of her natural protector, Eve entered into the deceiver's views, and gave him encouragement by answering, 66 We may eat of the fruit of the other trees of the garden; but of the fruit of this, GOD hath said, ye shall not eat of it, neither shall ye touch it, LEST ye die." This was an equivocation which expressed that doubt had entered her mind, and prepared it for infidelity. God had positively declared that death should be the consequence of disobedience; but she qualified the threat as if it was a thing uncertain"lest ye die."

The serpent, like a skilful manager, finding her mind wavering, boldly declared, "Ye shall not surely die." An assertion so impudent, in opposition to that of GOD, ought to have alarmed the mind of Eve; but an unlawful desire, if not checked in the beginning, soon destroys the sense of duty and the dread of punishment.

The serpent proceeded to excite her wish into action, by a declaration well suited to operate upon her ambitious mind: "GOD doth know," saith he, "that in the day ye eat thereof, then your eyes shall be opened; and ye shall be as gods, knowing good and evil." This suggestion prevailed; and the woman having involved herself in guilt, soon drew her husband into the same transgression.

Then, indeed, they found the words of the serpent true, in one sense, though not in that which he pretended; for their eyes were opened to a sense of shame, and having lost their innocence, they imagined that their nakedness was a crime. They had also a "knowledge of good and evil," at least so far as to make them conscious of having contracted guilt by not holding fast their integrity.

They had now recourse to the broad leaves of the fig-tree for a covering; avain expedient to hide their crime from the scrutinizing eye of that Being who discerns the first motions of the heart, and traces them through all their minute progress into action. The voice of the Almighty, which was wont to yield the purest delight to Adam, now excited in him the most fearful apprehensions. He no longer courted an interview with his Maker, but dreaded his approach; and, on hearing his voice in the garden, he hid himself with Eve in a thicket. But the criminals could not escape the search of Omniscience.

The GOD of love appeared in judgment, and in an awful manner demanded, "Adam, where art thou?" Trembling, and fearful, he replied, "I heard thy voice in the garden, and I was afraid, because I was naked, and I hid myself." This was an indirect acknowledgement of his transgression, for why should he be afraid of the presence of the Lord, if he had not violated his injunction?

The judge, in the language of meekness, said, "Who told thee that thou was naked? Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat?" In this trial, how conde

scending, tender, and benevolent, was the Almighty! Instead of appearing in thunder and lightning, he addressed the culprits in the most gentle manner, drawing from their own lips a full confession of their guilt.

Adam, in a spirit of cowardice, threw the blame apon his wife, and even cast a reflection upon his Creator for bestowing such a gift upon him. "The woman that thou gavest to be with me, she gave me of the tree and I did eat." The woman that THOU guvest me! And why was she given to him? Was it not for his comfort and advantage? Was it not that he should, by training her mind to a sense of religious duty, have in her a help meet for him? His superior information and understanding left him without excuse; therefore, the meanness of his plea only served to aggravate his offence.

Eve, in her confession, simply told the truth, "The serpent beguiled me and I did eat." The enquiry being ended, judgment was passed, beginning with the serpent, who was "cursed above all cattle, and above every beast of the field;" a sentence which has taken place in the most literal manner, as there s no creature in the world more generally dreaded and detested. But the Almighty proceeded to pronounce a judgment upon the secret cause of all this mischief in these words: "I will put enmity between thee and the woman, and between thy seed and her seed; HE shall bruise thy head, and thou shalt bruise his heel." In this declaration was conveyed, in obscure terms, the promise of the Messiah, who, as the seed of the woman, should crush the head of the old serpent, or destroy his usurped dominion over the souls of men, and procure their eternal redemption.

Unto the woman, God said, "I will greatly mulply thy sorrow and thy conception: in sorrow thou halt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee." This sentence was not only fulfilled in the person of

Eve, but has been transmitted to her daughters, to remind them of that misery into which she fell by her curiosity and presumption.

The man was doomed to earn his daily bread by the sweat of his brow, the ground itself being cursed for his sake. All nature partakes of his calamity. The elements are changed: the earth now brings forth thorns and thistles, and noxious weeds; and the animal tribes no longer preserve their sense of obedience to man. The strong and the fierce proclaim universal war against him; and the weak and the timorous flee from his presence as from their greatest enemy.

Paradise must no longer be polluted by creatures who have defiled themselves by corruption. Having broken the covenant by which they held that delightful place, they must continue there no longer.

It is very affecting to view, in imagination, Adam and his partner slowly measuring their steps from Eden, once the seat of innocence and bliss, to go they know not whither, carrying in their bosoms painful remorse and guilty fear! But the decree is past. The ministers of divine justice are exact in fulfilling their commission, and the flaming sword of the cherubim forbids all access to the tree of life.

Yet in the midst of judgment GOD remembers mercy. In the plenitude of his goodness he takes pity upon the wretched offenders, and clothes them with skins of animals, such, probably, as had been offered in sacrifice. This institution of sacrifices could never have been of human invention; for how strange is the thought, that the laying a victim on an altar can expiate guilt, or satisfy divine justice!

It is not unlikely that the offering of thanksgiving was a religious rite even in Paradise. There, however, the offering consisted of the fruits of the earth only but now the divine anger must be appeased, and the eucharistic rite gives place to the sacrifice of Atonement. Hereby did the Almighty point man, by an expressive sign, to the great sacrifice and

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offering, which, in the person of the Messiah, was to be made in a distant age for the sins of the world. Thus mercy springs up at the same time with judgment, and hope arises in the midst of darkness. Though Adam and Eve depart out of Paradise in consequence of their transgression, yet the presence of GOD goes with them, and a sweet promise of regaining his favour consoles them in the midst of their suffering. How good and gracious is the Lord to his rebellious creatures, who have so heinously provoked his anger and challenged his justice! Tha anger is mingled with commiseration, and that justice unites itself with mercy for the redemption of

man.

Adam, exiled from Paradise, labours for the food which is necessary to his support; and Eve in sorrow and pain, brings forth children. But though her suffering may be great, her mourning gives way to a new species of delight, because she hath brought a man-child into the world.

In the fulness of her joy she called her first-born Cain, which signifies possession. Remembering the promise that "her seed should bruise the serpent's head," she entertained the fond idea that the declaration would be realized in this child. Looking upon her infant as the promised deliverer, she regained, in imagination, the beloved spot she had lost, and so gave the child a name expressive of her feelings. Adam doubtless shared with her in these rapturous sensations, and contemplated his first-born with paternal pride and religious hope. But how deceiving are our expectations, even those of the purest kind; and how frequently areour desires crossed, though they are not excited by improper motives!

The hopes of Eve soon proved illusory; and, therefore, when she brought forth her next son, she gave him the appellation of Abel, which signifies vanity.

As these sons grew up to maturity, a strong diversity appeared in their tempers. The eldest was morose, selfish, and envious; the younger was gentle,