That these invisible beings should instantaneously fall from a state of purity and bliss, into one of rebellion against their Creator, and malevolence against their fellow-creatures, is utterly improbable. Is it not, therefore, more than probable, that their fall from holiness to sin, from happiness to misery, was not the result of any original defect, nor of any obliquity in their constitution, but that it was gradual; their own act and deed, and by no means unavoidable; that it proceeded first from the disuse, and then from the misapplication, of a power, the exercise of which would have terminated their probation, and led to a confirmation in glory.

Did any overture of mercy intervene between the revolt of these creatures and their consignment to eternal condemnation? From the inspired volume we learn, 1st, that they were created by Jesus Christ; 2ndly, that by him they will be judged; and 3dly, that through him also an overture of mercy preceded their final appearance at his tribunal.

1st. "By him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him," Colossians,

i. 16.

2ndly. "The Father judgeth no one, deva, but hath committed all judgment to the Son, that all Tavreg should honour the Son even as they honour the Father," John v. 22, 23. Here all judgment is committed to the Son, that of angels not excepted. In the original, neither the word man nor men appears, which likewise indicates that this judgment is not confined to human beings; of which also we have a further confirmation in the 6th verse of the Epistle of Jude, who says, "that the angels, which kept not their first estate, but left their own habitation, the Lord hath reserved in everlasting chains under darkness unto the judgment of the great day."

3dly. "This Judge is also a lawgiver, who is able to save and to destroy," James iv. 12. An awful defect indeed would it be in a Divine Lawgiver, if he were not able to save; and if he were, it would be tremendous, were he to enter into judgment with the works of his own hands, and to suffer that salutary power to remain inoperative. "There is then a just God, and a Saviour," Isaiah xlv. 21, therefore, sentence against an evil work is not executed speedily for it pleased the Father that in him should all fulness dwell; and having made peace through the blood of his cross, by him to reconcile all things to himself;

by him, I say, whether they be things in earth, or things in heaven," Colossians i. 19, 20.

Had Jehovah in his dispensation towards these unhappy beings, excluded the operation of mercy, we might reverse the sentence of James, and say, that judgment rejoiceth against mercy. To his tribunal they are amenable, and to suppose that no preparatory overture of mercy was offered, is to separate in idea the divine justice and mercy; attributes invariably co-operative in all the dispensations of providence.

Hence, the Supreme Judge assigns thrones of judgment to his saints, Matthew xix. 28. 1 Corinthians, vi. 2, that, as his assessors in the decisions of the last day, they may proclaim to the universe, that the Judge of all the earth hath done right.

"Know ye not," says St. Paul, 1 Corinthians, vi. 3, "that we shall judge angels?" But can we, who lived in practical enmity against our Creator, and by redeeming mercy were plucked as brands out of the fire, can we say Amen to a sentence which eternally excludes from bliss, delinquents, in whose behalf no merciful interposition ever appeared?

We cannot conceive that the Almighty would exclude the operation of mercy in the condemnation of these angels; nor that he would exclude the operation of justice in overtures of reconciliation; and the absurdity of supposing that two Mediators would be necessary between the Deity and offenders, is such as renders the mention of it almost unnecessary. But, by the manifold wisdom of God, the death of his wellbeloved Son is exhibited to the astonishment of the universe, as the only effectual method to demonstrate his indignation against sin, and his mercy towards penitent offenders. The merits of this Divine Mediator are as extensive as the universe, and as lasting as eternity; and lest we should restrict this dispensation to our world, the scripture informs us that Jesus was seen of angels, 1 Timothy, iii. 16, and that the angels desire to look into these things, 1 Peter, i. 12.

Why was Christ, the Father's best gift to trangressors, Christ, who shed his precious blood to render the throne of grace accessible, and, by the same expiatory act, to establish it in righteousness and judgment; why was he foreordained as a vicarious sacrifice for sin, before the foundation of the world, 1 Peter, i. 20, if offenders who existed previously to that period were precluded from this dispensation of mercy, and those who existed subsequently were not?

By faith in a promised Redeemer, Abel offered a more acceptable sacrifice to God than Cain, by which he obtained not only a divine witness that he was righteous, but also a crown of righteousness. It is, there fore, reasonable to conclude, that as this gracious interposition was influential four thousand years previous to the Saviour's manifestation in the flesh, it was also influential from the period of its fore-ordination. The sacrifice of Cain was not that of a sinner,—it had no reference to the promised Messiah; it was faithless, self-righteous, and bloodless, and to it succeeded an act of fratricide; after which Cain became a fugitive and a vagabond on the earth a proof this, more than presumptive, that the last act, which confirms a sinner in a state of obduracy, whether existing before. or after the foundation of the world, is the rejection of mercy.

Some persons will probably ask, was it possible then that Christ should interpose in the behalf of fallen angels? Recollect, He created them, He will judge them. The good Matthew Henry, in his comment on Genesis iv. 7, says, "From this scripture we see, that there is not a damned soul in hell, if he had done well, as he might have done, but would have been a glorified saint in heaven." A truth, so perfectly congenial with the unfathomable love of the Creator, and so accordant with the declaration, that “He is good to all, and his tender mercies are over all his works," Psalm cxlv. 9, that the devils themselves give attestation to it.

On what other principle can we account for their exclamation, "What have we to do with thee, Jesus, thou Son of God: we know thee, who thou art; art thou come to torment us before the time?" Does not this acknowledgment evidently indicate, that they had rejected his mercy, had refused to return to the sway of his sceptre, and now dreaded the approach of that judgment from which they expected an increase of torment ?

When angels were called into existence, there can be no doubt that their supreme adoration was, by the Almighty, directed to Him by whom all things were made. “Worship him, all ye gods," Psalm xcvii. 7. "Praise him above, ye heavenly host;" or, as the Septuagint expresses it, pooкvvnoare αυτω παντες αγγελοι αυτό. "Worship him, all ye angels." And when this same Divine Person was foreordained and announced as Mediator before the foundation of the world, the same glorious injunction was most probably repeated; and again, when Jehovah brought his first-begotten into

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the world as very man, he said, "Let all the angels of God worship him," Hebrews, i. 6. And yet again, "That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father," Philippians, ii. 10, 11. The conclusion, therefore, is legitimate, that the opposition of the fallen angels to this decree made the sight of the Saviour insufferable.

"Know ye not that we shall judge angels?" Yes, but we have no conception of any dispensation that reconciles us to their eternal condemnation, except that, in which "mercy and truth are met together, righteousness and peace have kissed each other," Psalm lxxxv. 10. Here we discover, that without the concurrence of the three following causes, no being can be finally unhappy: 1st. A departure from God. 2ndly. An opposition to his will. 3rdly. A rejection of his mercy. Therefore, instead of concluding that the introduction of moral evil and misery into the universe is inexplicable, we on the contrary conclude, that it would be eternally inexplicable, and astonishing beyond astonishment, if creatures could have continued in a state of moral goodness and felicity, after they had departed from God, the only source of these blessings, and then refused to return to him.

That the origin of moral evil and misery among human beings is to be accounted for in the same way, is manifest from the following scriptures. "Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord. For my people have committed two evils; they have forsaken me, the Fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water," Jeremiah, ii. 12, 13. "Lo, this only have I found, that God made man upright, but they have sought out many inventions," Ecclesiastes vii. 29.

By some it is asserted, that man was redeemed because seduced by the wicked one; but that Satan and his angels were left unredeemed, because they departed from their Creator without the co-operation of any external cause whatever. But most assuredly, man, as well as angels, had a power to retain his purity and bliss by continuing in a state of union with the blessed God, and his revolt can be ascribed only to the causes already mentioned; first, the disuse, and then the consequent misapplication, of that power. Moreover, our first parents were fortified against the devices of Satan. The Creator commanded them to abstain

from the tree of the knowledge of good and evil; consequently, he gave them power to comply, and to suppose the contrary, would be a reflection on the divine sincerity, and, if true, an annihilation of the crime. It would be to represent the Father of mercies as inflicting misery on Adam and his posterity, for the violation of a command which man had no power to obey.

By others it has been assumed, that the crime of these angelic apostates was so great as to preclude the possibility of any merciful interposition: but does not such an assumption contradict the inspired truth, "that mercy rejoiceth against judgment?" James ii. 13, Let the truth, therefore, reverberate through the universe, of a compassionate God, that mercy rejoiceth against judgment, and will continue to rejoice till rejected.

If then a gracious overture interposed between the crime of these invisible transgressors, and their final condemnation, was it possible that God should not remember man in his low estate? Some good men assert that his remembrance extends to only a part of the human family. The reason assigned is, that God in justice might have passed by all; therefore it is no impeachment of his justice to say that he has passed by some, and that it greatly magnifies his mercy towards those who are the recipients of it, because they had no more claim on the divine compassion than the persons on whom this act of preterition had passed.

This sentiment will not bear the light. The Almighty gave a command to our original parents to be fruitful and multiply, and to replenish the earth; a command which has never been repealed, but repeated, Genesis ix. 1. And from the time that moral evil and misery were introduced into this world to the present, he has called into existence unnumbered millions of accountable and immortal beings, every one of whom, in consequence of Adam's transgression, comes into life with such spiritual privations, natural imperfections, and carnal propensities; and meets with such dangerous oppositions, both from human and infernal enemies, as would, without some gracious communication and counteraction, inevitably lead the soul to everlasting perdition.

Can it, therefore, be said that we, who are brought into life by the command of heaven, and are reduced to our present state of depravity, danger, and debility, by an act of disobedience committed thousands of years before our birth, can it be said that

we have no reason to expect mercy from Him, whose character is set before us, by the pen of inspiration, in the most concise and comprehensive manner that words can convey, "God is love?"

It has been suggested by persons, of whose piety there is no doubt, that when God foresees that the gift of redeeming grace would increase the misery of those who would turn it into lasciviousness, it is mercy to withhold it, for then is their misery less than otherwise it would be. But, unquestionably, the prevention of misery is preferable to the diminution of it. If then to withhold redeeming mercy would diminish misery, to withhold existence would totally prevent it. But God hath introduced us into life, and our existence is a proof of our redemption. For existence imposed, and redemption withheld, would be certain destruction. We, therefore, venture to reassert, that no being can be finally unhappy, unless he depart from his Creator, oppose his authority, and reject his mercy.

The belief, therefore, that the Mediator between the Father of mercies and offenders, has consigned to irremediable ruin the angels who kept not their first estate, having previously precluded them from the benefits of his mediation, represents them less guilty than the finally impenitent sinner. On this hypothesis angels are punished because they departed from the Creator, and opposed his government. But the punishment of human offenders actually arises from the cause assigned by the Redeemer, "Ye would not come to me, that you might have life."

To assert, therefore, that the origin of moral evil is unaccountable, is to ascribe also to the two circumstances already men. tioned, a mystery which would for ever remain unfathomable. For then, to what cause can we ascribe the limitation of moral evil, seeing that numbers escaped the contagion, who were originally placed in the same circumstances with those who apostatized? And again, why are some fallen intelligences in a state in which salvation is possible, and others in a state in which it is impossible?

To leave this subject totally in the dark, seems to be a tacit reflection either on the divine goodness or power; as if God either would not, or could not, prevent the introduction of sin and misery among his

creatures.

The person, therefore, who will elucidate this awful subject more satisfactorily, will thereby "assert eternal providence, and justify the ways of God" with the works of his own hands. J. B.

Gloucester, March 7th, 1831.

THE CHRISTIAN'S HOPE.

"Which hope we have as an anchor of the soul,

both sure and steadfast."-Heb. vi. 19.

NOTHING is more painful or dangerous than uncertainty, while the distress and danger increase, as they affect objects of greater moment. Nor can aught be compared in importance to a knowledge of the duties and destinies of the immortal part of our being. Of this knowledge man has always been in some measure ignorant, when left exclusively to reason, on account of wilful transgressions and his love of sin.

Soon after his creation, he departed from the living God, and the wrath of Heaven swept him from the earth. Untaught by the repeated manifestations of Jehovah in his displeasure towards iniquity, he again forsook his Maker, till, as a just punishment for his wickedness, he was given up to his own ignorance and hardness of heart. Thus, not only a spirit of love to the Most High, but even a knowledge of their Creator, was far from the sons of men, and they soon became buried in the loathsomeness of superstition and vice. And if mercy had not been the peculiar attribute of Him who formed the heavens, the whole race of human beings would to this time have presented one deplorable scene of idolatry and ignorance.

It is true, that even among the heathens some degree of information respecting truth prevailed, though it was often greatly disfigured with error. By contemplation and reason, heathen philosophers premised many opinions respecting the nature of the soul, which shew that reason is not so much opposed to revelation on such subjects, as modern sceptics aver. Herodotus, in his Euterpe, tells us, that the Egyptians held "that the soul of man was immortal." And Tacitus, in his history of the Jews, book v. writes, "They buried rather than burnt their bodies, after the manner of the Egyptians; they having the same regard and persuasion concerning the dead." This was received as a truth by Plato and other philosophers. Neither was there wanting a conviction that a day of retribution would come, at the end of all things, when the good and the wicked would be rewarded or punished according to their actions in this world. We find this conviction expressed in the writings of most of the ancients, who justly concluded that it was at once a powerful incentive to virtue, and a restraint on vice. Hence the fictitious descriptions of Tartarus and Elysium.

It was undoubtedly through the prevalence of these opinions, that religious super2D. SERIES, NO. 5.-VOL. I.

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stitions were practised by every nation. It was impossible for man to behold the grandeur of the scenes around him, the variety and yet beautiful order displayed in the works of nature, without feeling that there was a superior being every where present, at once the maker and preserver of all things. More especially would such a conviction arise in his mind, whenever he observed, in the dispensations of providence, how generally vice entailed disgrace and misery, while virtue was found to be the only source and condition of happiness. But as vice is always most predominant in the natural state of man, conscience dreaded those punishments which it knew to be just, and preferred a penance inflicted in this world, to the prospect of eternal anguish. Thus it was that idolatry and priesteraft had such a gigantic influence over the fears of man; and the most dreadful sacrifices were performed, to avert a merited retribution.

Deceased ancestors, who had distinguished themselves for virtues, real or imaginary, supplanted Jehovah, and were worshipped as gods, either from a terror of the Almighty, or a hope that intercessors might be provided, who, knowing human frailty, would not be too severe censors of vice. Then, according to that system of philosophy, which imagined life to be only the essence of the Creator, all living creatures were thought to carry about in them those particles of divinity which constitute the soul, and as such were supposed to be the most worthy objects of worship, as they were visible vehicles of the Deity. Others, more rationally, with the roving Indians on their mountain summits, adored

"One great, good Spirit, in his high abode,

And thence their incense and orisons poured To his pervading presence, that abroad They felt through all his works their Father, King, and God.

certain truths, which nought but revelation could seal. The idolatrous ceremonies of priests might awe the minds of the vulgar, and in some cases restrain from the commission of sin, but they were not powerful incitements to virtue. Hence the fear of punishment seldom extended farther than human laws or probabilities; and in the perplexities of ignorance, a certain enjoyment was preferred to resting upon the doubtful truths of a future day of retribution. The knowledge of God and the duty of man, as unfolded by reason, were too feeble to hold out any assurance of safety or peace; and death was always terrible to him who knew not by what means eternal happiness could be procured. There was a hope wanting, which could guide him into the paths of virtue, and soothe his last hours with the prospect of bliss that should last for ever.

This hope has, however, been revealed to man. The nature of his being has been described, the attributes of his Maker unfolded, a correct distinction drawn between virtue and vice, the way of redemption and salvation pointed out, and the future state of the wicked and just, distinctly described. Such revealed truths as these, are indeed an anchor to that soul, which was driven to and fro by the perplexities of ignorance and speculation. In the midst of distress and uncertainty the message of hope unfolds, on its immoveable basis, the prospect of eternal happiness; a hope which, despising the pageantry and folly of this world, aspires above those objects of sense which lead man to temptation and sin. For, with Cowper, we may exclaim

"Hope, with uplifted foot set free from earth,
Pants for the place of her ethereal birth;
On steady wings sails through the immense abyss,
Plucks amaranthine joys from bowers of bliss,
And crowns the soul, while yet a mourner here,
With wreaths like those triumphant spirits wear."

But it is possible, as experience testifies, that the mind may receive a knowledge of those truths given to man by revelation, and yet neglect to secure that hope which the scriptures point out. Hope is the anchor of the soul, but it must arise from the most certain convictions, or it will be of no avail. The minds of the heathens were perplexed and their lives vicious, because their religion depended on uncertain speculations. But those to whom the scriptures are delivered are almost as far from the possession of that hope, who have never earnestly endeavoured to know and practise the means of salvation.

When the Israelites possessed the land of Canaan, we read that they were commanded to appoint certain cities whither

the man-slayer might flee for safety. Every facility of escape was to be granted, and the city itself to be denominated a city of refuge. This benevolent provision, under the old testament dispensation, was the type of a more merciful one illustrated in the new. Man, as a sinner, was declared to be a murderer, and consequently under the penalties of a just law. This law, it was shewn, would pursue the culprit, and, if overtaken before he reached that refuge prepared for him, it would inflict on him the dreadful sentence of death. Eternal misery and everlasting bliss were set before him, his danger revealed, and the means of obtaining a safe deliverance pointed out, that he might, in full confidence of the immutability of Jehovah, flee for refuge to the hope set before him, "which hope we have as a anchor of the soul, sure and steadfast."

It is sure, because it springs from pure and fervent faith, for "without faith it is impossible to please God." There may be presumptions arising either from visionary views of the subject, or from that apathy which is so fatally delusive; but these are false, and will prove themselves, in the decisive hour, to be totally wanting in security. This hope, likewise, as an anchor is steadfast, because it is immoveably fixed on that rock, emphatically styled the Rock of ages, since all the storms and tempests that have agitated the ocean of life have never been able to prevail against it. The Redeemer of mankind is the rock on which the church is built, and the rock on which the anchor of hope can alone rest steadfast and secure. And if he is regarded not only as the Son of man, but as Jehovah himself, so that we may fervently utter with the psalmist, "My hope is in thee;" then shall we possess that anchor of the soul, which is sure and steadfast-sure, because it springs from faith; and steadfast, because it is fixed upon a rock that can never be moved. J. A. B. Beaconsfield.

PAUL AT MELITA.

THE island now called Malta, (in the New Testament, Melita,) was that on which the great apostle Paul, and his shipwrecked companions, were cast, in their disastrous voyage to Italy. The inhabitants are called barbarians, a term by which the Greeks and Romans constantly designated all mankind, except themselves. But if they had not much refinement, they had something far more valuable, humanity; for they treated the unfortunate strangers with no