of man seemed remarkably confirmed, when he represented Abraham as saying, "If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead."

For why should they not be persuaded, if they were not free agents? It is true, they might be overawed for a time, as both Jews and Romans were when they beheld the miraculous manifestations that accompanied the crucifixion of our Saviour. But how soon would such impressions wear away, as in the case of the obstinate and rebellious house of Israel.

SECTION II.

On Providence, in reference to the gifts or talents respectively committed to the care of the human race; and for the abuse of which only, man is accountable.

In opposition to No. 10, Part I., it may be demanded how every intelligent finite being could have been originally rendered susceptible of acting in conformity to the "wisdom that is perfect;" if we duly consider the state of the gentile world?

This necessarily leads us to reflect on the state wherein the creation appeared after being called into existence. Divine revelation informs us

that "God saw everything that he hath made, and behold it was very good." Consequently the mental world, according to its original constitution, as being then in the divine estimation

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very good," must have been susceptible of acting in conformity to the requisitions of divine wisdom, or the omniscient Creator would not have then given it such a character, if it could not act except at variance with, or in opposition to, such requisitions; especially as he gave part of it a very different character about one hundred and twenty years before the flood, saying, "My spirit shall not always strive with man; for that he also is flesh," being now (as it were) totally blind to the sublime interests of that intellectual part of his nature which was created in the divine image; so wholly lost was mankind at this era in carnal and sensual depravity. Placing, therefore, these two very opposite accounts given by God himself of part of his own creation, in juxta-position with each other; we cannot but admit that they produce irrefragable proofs how man (by the abuse of free-agency) had involved himself, through the lapse of ages, in a situation diametrically opposite to the condition wherein God had originally placed him. And it is unreasonable ever to lose sight of this memorable distinction, a distinction pointed out by the Creator himself. In truth, the proper time to estimate

the purity and greatness of Jehovah's mental works, is when they originally began to exist, and before they had forfeited any of their pristine privileges or perfections by disobedience and ingratitude to their all-wise benefactor. God, then, performed his part as the omniscient Founder of the Universe. But how did some of the angelic host exert their constitutionallyfree powers? Elate with pride and ambition, with ingratitude and rebellion, they abused the gracious, generous, and sublime gift of freeagency, and accordingly fell. How, also, did man act? While attending to the creature more than the Creator, and giving way to the seduction of the chief of those fallen angels, he, too, became a fallen creature, and by transgression brought death into the world, with its attendant train of consequences; such mischief man entailed on himself by the awful abuse of his freeagency. And as any of the streams that flow from a fountain, must partake of the nature of the spring whence it issues; so the progeny of Adam to remotest generations evince, at least, the partial corruption of their human source.

"In process of time" (see Genesis iv. 3-7) " it came to pass, that Cain brought of the fruit of the ground, an offering unto the Lord. And Abel, he also brought" an offering, but that offering was "of the firstlings of his flock, and

of the fat thereof. And the Lord had respect unto Abel and to his offering; but unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door." This extract, without any comment, seems sufficiently to explain itself, the latter part whereof intimates the just cause of Cain's rejection. So much appears while simply taking this passage according to its prima facie evidence. And if we enter into a more particular consideration of the subject, we shall find our first impression of the divine righteousness greatly and benignly corroborated.

A learned writer represents the original (Hebrew) of the last verse of this quotation, as susceptible of being translated and explained as follows:

"A sin-offering lieth at thy door: an animal proper to be offered as an atonement for sin is now couching at the door of thy fold."

From this it appears justifiable to infer that Cain received a divine revelation, as well as Abel, on this memorable occasion. "A sin offering lieth at thy door," O Cain, such as thy brother hath offered as typical of the great atone

ment to be effected on the Cross in the fulness of time for the sins of the whole world. Go, thou, and do likewise;" and if thou doest well, shalt thou not be accepted?" Cain, then, while acting in impious disobedience to God, profanely turned his back upon the means of grace; and mark the result of the gross abuse of his freeagency, he even became the murderer of his righteous brother.

As to Doctor Kennicot's exposition of N

גם הוא

Hebi gam hoo, or (as others pronounce it) Hebia gam hooa, (Gen. iv. 4,) it appears totally inadmissible for whether we admit the λiova Jvolav of the Apostle Paul, to be better translated by the term "greater," or by the term "more excellent," it does not necessarily follow that the term λɛlova implies that two offerings were made at the same time by Abel, but that it refers to the superiority of Abel's atoning sacrifice over Cain's unatoning offering of the fruit of the ground. That passage also in the Epistle to the Hebrews, viz. "God testifying with his gifts," Súpois, does not require two offerings on the part of Abel at the precise time referred to; as, doubtless, Abel may have made on various occasions a similar atoning sacrifice, and hence have given rise to the designation "gifts," as applicable to a succession of atoning sacrifices from time to time.