cess of the creation is admirably suited to the magnitude of the subject, and carries with it convincing evidence of divine authority.

GOD, the self-existent and beneficent author of all things, is introduced as simply expressing his will, and behold every part of nature takes its regular form and assumes its proper province. All things are done in perfect order, and in an exact method, showing us that evil only is discordant and irregular, and that a good end must always be attained by consis

tent means.

The Omnipotent began by calling Light into existence, as indispensably necessary to the great and glorious scene which was about to take place. God himself is called " Light, and in him is no darkness at all." John i. 5. Light is social, cheering, and lovely. Without it we could pursue no rational object, nor enjoy any real comfort. So if our minds are not enlightened with a knowledge of God, as he is revealed in the Scriptures of truth, all our works will be done in disorder, and the end of them wil be misery.

There can be no fitness, regularity, or utility, in what we do, unless we walk by this light, and conform to its unerring directions. "Thy Word," says the Psalmist, "is a lamp unto my feet, and a light unto my paths." Psalm cxix. 105.

The want of conformity to this director was, as we shall soon see, the cause of all the moral and natural disorders which have covered the earth from the beginning of the world to this day. In the following narratives we shall often have occasion to observe how happy it has been for men to adhere to this Word, and how wretched even many good men have made themselves by occasionally deviating from it. The Word of God is that pure light which leads us to the realms of immortal happiness with safety, steadiness, and honour; but the way of man, when he trusts to his own imagination, is the path of error, danger, and shame.

When the adorable Parent of all had formed this stupendous globe, with every thing thereon pleasant to the eye, and good for food, he formed man to rule over and enjoy it. How gracious was this conduct of the Almighty, in first creating every thing necessary for the convenience and comfort of man, and then leaving him nothing to do but to possess and cultivate his gift, and to adore the benefactor!

Man was formed out of the dust of the ground, and was in consequence called ADAM, which signifies red-earth, that, from a sense of the lowliness of his original, he might be always humble. All human beauty is but modified clay, brittle and perishable. How little, then, have the sons and daughters of men to be proud of, when it is considered that dust they are, and unto dust they must all return!

But though the material out of which Adam was formed was mean and contemptible, we are told " he was created in the image of GOD, and after his likeness."

It would be a great error to suppose that this similitude consisted in the external form or figure of man; for God is a spirit, and Man is material. The eternal Being is without body, parts, or passions, and therefore it is impossible that he should be like any created object. This "likeness," then, must have been of a spiritual nature.

Adam had this distinction from all the other inhabitants of the globe, in possessing an immortal, rational spirit, infused into him by the immediate operation of his Creator. While he continued in obedience and innocence, he was, as to the powers of his mind, and the disposition of his soul, in conformity to GOD, and possessed of a divine likeness. What a noble being then was man, pure and exalted, righteous and god-like, living in obedience to the Divine will, and in habits of immediate friendship with the Almighty!

Though the whole earth was beautiful and fertile, yet GOD, to manifest his goodness to man, and to

evince his right over him, planted a garden in Eden, and there he placed him to dress and to keep it.

Idleness was not allowed even in Paradise, filled as it was with all things pleasant to the sight and good for food. Adam, though he could know no want, nor be apprehensive of scarcity, had an employment assigned him, that he might keep his facuities in exercise, and manage his time and opportunities to the best advantage.

Industry and righteousness are constantly united, and no man can be said to love or serve God who does not endeavour to do good in his generation. Useful employment, though laborious, if it be conducted with a devout temper of mind, will always produce pleasure. While Adam continued in obedience, his occupation in the garden was not burthensome but delightful to him. But after he lost his innocence, the same employment was grievous, because it was embittered by the sense of guilt.

That he might avoid presumption, and always bear a sense of duty in his mind, a restraint was laid upon him in one instance, and in one only: And the Lord God commanded the man, saying, " Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it, for in the day that thou eatest thereof thou shalt surely die."

It was certainly proper that Adam should have some test to prove his obedience, and to keep him mindful that he held his extensive domain only as a tenant. He was, therefore, bound by a covenant not to violate one object, under no less a penalty than banishment from Paradise, the loss of the divine life, and the certainty of suffering pain and death. But though he was thus restricted from touching the tree of knowledge, the fruit of another tree, peculiarly valuable, was expressly granted him: this was the tree of life, which grew in the midst of the garden, and the fruit of which appears to have possessed extraordinary qualities, being, probably, of an im

mortalizing nature. The one was opposite to the other, the Almighty placing before man death and life, happiness and misery, good and evil, for his free choice, without any compulsion of his will.

So bountiful was Providence to Adam, and so slight was the condition upon which he held the lordship of the world and the possession of Paradise!

But even this spot was not completely happy without suitable society. GoD, indeed, was the friend of man, and held familiar intercourse with him. The angels also frequently visited their younger brother, to instruct him in important subjects, and to enlighten his mind with valuable knowledge.

Notwithstanding this, one object was wanting to perfect his felicity. The several creatures around him, to whom he gave names, according to their qualities, had their mates; but Adam, their lord, was alone. The allwise and benevolent Creator acknowledged that this state was not good, or proper for man; he therefore caused a deep sleep to fall upon Adam, and, as he slept, he took one of his ribs, and closed up the flesh instead thereof. And the rib which the Lord GOD had taken from man made he a woman, and brought her unto the man. And Adam said, "This is now bone of my bone, and flesh of my flesh; she shall be called woman, because she was taken out of man."

Adam has now a partner of his own kind, with whom he can freely converse upon the beauties of nature and the bounty of Providence. He can communicate to her some of the knowledge with which GOD has endued him. He can explain to her many of those things which appear to her the most wonderful. He can describe the properties of plants and animals, and point out the uses which may be made of them. Above all, Adam can elevate the mind of his EVE to the Father of Nature, and speak of his wonderful power, goodness, and condescension. He can worship with her, morning and evening, at the throne of grace, and offer up the sacrifices of

thanksgiving to the God of love, from hearts unconscious of evil.

But it was also the province of Adam to instruct Eve in her duty, and to point out the fatal tree which contained the unknown malady of death. He informed her of the strict prohibition laid upon them in this instance, and doubtless he warned her with affectionate earnestness against meddling with the baneful fruit. But his caution was unavailing. The happiness of our first parents was of short duration. The state of innocence lasted but a little while; and that which has been emphatically called the golden age was confined, in all probability, within the narrow limits of a few days.

All was harmony, and beauty, and innocence throughout the creation, while man retained his integrity. On his obedience depended the happiness of the world. He stood the representative of the whole extended line of his posterity, and in some measure that of all animated nature, and even of the globe itself. Death, with its incidental train of miseries, was to be the consequence of his transgression, not only to him and his race, but to the whole terrestrial creation.

The manner in which this fatal evil was introduced deserves serious consideration. Various hypotheses have been formed on the origin of moral and natural evil, but nothing can be plainer than the account given of it in the Bible. Evil exists, and we are here informed how it first came into the world, not by the order of God, but by the fault of man.

The sacred history relates that the woman was tempted to eat of the forbidden fruit, by the serpent, under the pretence that, instead of producing destruction, it would elevate her to divinity. This circumstance took place in the absence of Adam; and there can be no doubt that the serpent was an instrument made use of by the devil, for the purpose of deceiving the mother of mankind. That malignant spirit is called in Scripture the "old serpent,'