to the views of the writer. For it has been well obferved, that were fuch a construction admitted, the punishment of the ferpent would bear no analogy whatever to the reft of the hiftory, and the mention of it as altogether fuperfluous (2). The ferpent, on account of his fubtilty, was felected by the tempter as the fitteft inftrument he could make ufe of for the purpose of feduction. The conjecture of the learned Mr. Mede is, there fore, highly probable (3), who fuppofes that when the ferpent was doomed to go upon his belly, he underwent a degrading and humiliating change in regard to his form, which before had been more erect. The verfion of the Seventy renders this opinion fomewhat more than probable, for in order to give the juft and proper fenfe of the Hebrew word, n, tranflated, belly; it has been rendered in the Greek, by the words, επι τω στηθεί σε και τη κοιλια, upon thy breaft and thy belly, whence it may be inferred, that before the fall, his breaft was upright, but that afterwards he was to go upon both his breast and his belly. So that the ferpent, although no more than an inftrument in the hands of the deceiver, could never from that period be looked upon by man without his being reminded of the foulness and deformity of fin, and the dreadful punishment which God had denounced against it. And to apply this maledi&tion in any other than a literal sense to the animal which was the subject of it, would be a manifeft abfurdity. But, if Eve, according to this mode of interpretation, had been enticed folely by her own lufts, then the bruifing of the ferpent's head would imply nothing more than a determined oppofition to, and ultimately a total overcoming of, evil propenfities and inclinations; and, upon fuch principles, the juftice and propriety of the fentence pronounced upon the parties implicated in this tranfaction could not, by any means, be fatisfactorily explained. Adam was not of the feed of the woman, for the woman proceeded from him; he would, therefore, have been wholly excluded from any part of the future warfare which was to fubfift between the feed of the woman and the ferpent; no reftraint would then have been imposed upon his appetites, nor would he have confidered himtelf as required to ftrive refolutely against fin, or in other words, to bruise the ferpent's head, as were Eve and her pofterity (4); a conclufion, than which nothing can be more contrary to the fact, or to the real import of the history, and which may be confidered as demonftrative of the impro priety of any allegorical interpretation. of The worship of the ferpent which began to prevail in the earliest ages fociety, will fupply a farther argument in proof that a mythological ferpent was not here intended by Mofes. To whom, may it be afked, or to what circumftance, is the origin of this fuperftition to be imputed? In vain will the philofopher attempt to account for it on rational principles. Its exiftence, however, cannot be denied. Wherever the knowledge of the one true God had been effaced, there the ferpent was made the fymbol of adoration, and depicted as the myftick reprefentation of the deity (5). Or how thall we explain that moft fignificant ceremony in the orgies of Bacchus, when thofe who partook of it, carried ferpents in their hands, and frantickly exclaimed Eva! Eva! The learned Mr. Bryant, it is true, gives it as his opinion, that Eva was the fame with (2) Curcellæi Opera, p. 127. (3) Mede's Works, third edit. p. 41. p. 231. (4) See Shuckford, on the Creation, p. 237, &c. (5) Juftin. Martyr. Apolog. 1. Sect. 36. Dif. Eph, Eph, Epha, Opha, or the Greek Ops, a ferpent (6). But many others highly celebrated for their attainments in ancient literature, have confidered it as expreffive of the name of Eve and of her feduction by the ferpent (7); and, indeed, Mr. Bryant himself, elsewhere allows that this ceremony must have related to fome hiftory of a ferpent(s). Whence came it to pass, that temples were erected to ferpents, and feftivals held in honour of them in various parts of the Eaft, where they were regarded as "the fupreme of all gods, and the fuperintendants of the whole world?" (9) What reafon, then, fhall we be able to affign for all thofe rites and ceremonies of ferpent worfhip, unless upon the fuppofition, that fome traditionary account of the fall was ftill current, in which the influence of the ferpent over the woman, was fuppofed to form the most prominent feature. And when it is confidered that thefe ceremonies and this fymbolick worship had its first rise in Chaldæa amongst the Magi, who were the defcendants of Chus the grandson of Noah, we may be certain that fome confufed and imperfect memorial yet remained of what had happened in the garden of Eden; from which we may be allowed to infer, that the Devil in order to complete his feeming triumph over a fallen race, had caused himself to be worshipped in almost all parts of the world, under that very form in, which he had deceived the mother of mankind. But the teftimony which is decifive on this queftion is only to be had from the fcriptures. In the Bible the leading circumftances of the Fall have been recognised as facts in language the moft unequivocal, and which cannot poflibly be perverted by any art or fophiftry of those impugners of the Divine Word, who wish to banish Chriftianity out of the world. The Apoftle Paul, in particular, fpeaks of the ferpent not as a mythological one, but as having had a real and actual existence. Addreffing the Corinthians, he fays, "But I fear left by any means as the SERPENT BEGUILED EVE THROUGH HIS SUBTILTY, fo your minds fhould be corrupted from the fimplicity that is in Chrift."(10) And in another place he admonishes them to be upon their guard as they were "not ignorant of the devices of Satan."(11) Above all, he is faid by our Lord himself to have been a "MURDERER FROM THE BEGINNING, A LIAR AND THE FATHER OF IT(12). Here then is a plain and undoubted reference, and that from the higheft authority, to the account given by Mofes of the ferpent, who, in the beginning, or foon after the creation, deceived our first parents by lies, and by enticing them to fin, brought death upon them and their pofterity. He reprefents this, moreover, as a matter that was well known and understood by the Jews; for the author of the Book of Wisdom had already told them, that " through envy of the Devil, Death came into the world."(13) Satan is likewife reprefented by St. John as the DRAGON, THE OLD SERPENT which deceiveth the whole world (14). Yet, notwithstanding we have abundant reafon to lament the univerfality of his fway over the minds and manners of men, in that he has, in every age, feduced them into error, idolatry and wickedness; we are, nevertheless, affured for our confolation, that (6) Bryant's Mythology, Vol. I. p. 474.---Jenkins, on the Chriftian Religion, Vol. II. p. 251. (7) Grotii opera Vol. iii. edit. London, p. 17.---Nichol's Conference, Vol. I. p. 109. (8) Bryant's Mythology, Vol. I. p. 464. (9) Ibid. p. 478. (10) 2 Cor. xi. 3. (11) 2 Cor. i. 11. (12) John (13) Cap. ii. 24. (14) Revelat. xii. 9. vill. 44. when when the PROMISED SEED WAS COME, THE SON OF GOD MADE OF A WOMAN, he should be BRUISED UNDER FOOT, and his works deftroyed. (15) To the above texts many others might be added, especially thofe which make mention of the " TREE OF LIFE;" but thofe which have been already quoted, whether confidered by themselves, or in connexion with the foregoing obfervations, do incontrovertibly eftablish the literal interpretation of the Fall. And thus the infidel, deprived of his allegory, is driven from his ftrong hold, and the Mofaick account vindicated from the charge of inconfiftency and error. (To be continued.) TO THE EDITORS OF THE ORTHODOX CHURCHMAN'S MAGAZINE. GENTLEMEN, I BEG leave to offer to the public confideration, a few remarks on a late event, the death of the Duke of Bedford, and the notice which it has excited. I do not fo much allude to the panegyric on him by his great political friend, pronounced in the Houfe of Commons, but to the funeral fermon preached on that occafion. Every opportunity should be taken to improve folemn warnings; to fhew the flight dependance that can be placed on health, ftrength, rank, or fortune; but we must be careful to make the praifes of men always fubordinate to the commandments, and the praife of GoD: If they do not agree together, the one is empty, fufpicious, and deceitful. Men are often loudeft in their praises where they are leaft deferved. An eafy good temper; a compliant difpofition; an union of political, or other measures; a friendly munificence, fhall be extolled beyond all bounds, while the weightier matter of the law, the folemn duties due unto God, are paffed by with marked indifference, if not fyftematic neglect. Praise adorns a fubject with falfe lights: Its excellencies are magnified its defects are concealed. The force of example, or the warning of caution, are both loft. : Can there be a greater inconfiftency than for a Chriftian preacher to ftand up in Christian affembly, and to pronounce a high eulogium on that man who regularly absented himself from every place of divine worfhip? Might not any one of the congregation argue thus with himself : Surely the Chriftian preacher would never pronounce fo warm an eulogium on any one but whom he believes to be a fincere Chriftian: In this light he muft efteem his late Grace of Bedford; but the Duke never went to church, and why need I? If I absent myself, whether to follow my farm, my oxen, or my pleasure, whether from bufinefs, indifference, or infidelity, it matters not, for if I were rich and great, fome preacher would ftand up, and pronounce an eulogium to the honour of my memory, and the praise of my good actions." Rank or riches do not alter the nature of good or evil. They are founded on immutable principles; and I maintain, that public worthip is a duty due from every creature to his great Creator. The higher his rank, the greater his wealth, the more he has to exprefs his obligations for; the more extenfive will be the influence of his example. (15) Gal. 3, 19.4, 4.—Rom. 16, 20.—1 John 3, 8.-Sce alfo Leland's Anfwer, vol. ii. 418. If If his Grace of Bedford had never attended his duty in parliament, I do not fee with what confidence Mr. Fox could have pronounced his eulogium there. This will apply more ftrongly to the Chriftian preacher.. Allowing the Duke of Bedford to be better than the generality of young men are; fuppofing that he was accused of vices of which he was not guilty, yet his total neglect of all public worship, this fpecies of practical, if not fpeculative infidelity, thould have fuppreffed all fuch encomiums. The pulpit is facred to truth. The office of the Chriftian preacher is perverted, the time, at least, of the audience is loft, while he deviates from this. Praife, if it does not do good, muft do harm. Woe be unto you, when all men fhall fpeak well of you. The world will love its own, and what they love they will naturally praife. VERAX. Afhton-underiyne, April 11; 1802. THE EXISTENCE OF A GOD SEEN IN THE WORKS OF THE HE heavens, the earth and its inhabitants are the grandeft fubjects that can attract the attention of mankind. A contemplation of the fun, the planets, the ftars, and of that expanfive and beautiful canopy with which they are invefted, fills the mind with an awful veneration for the Deity. Every celeftial object which we view with the naked eye, or explore with the telefcope, beams with wonder. When we contemplate the Sun-difpenfing his favours, light and life to the earth-to Mercury, Venus, Mars, Jupiter, Saturn and Herfchel- -bodies of aftonifhing magnitude-different in their fizes, different in their distances from him, and all revolving round him, in their respective orbits, with an amazing velocity, -We are filled with admiration,-and the language of the heart is the language of the first pair-when they pronounced, or fung, the praises of their Creator Thefe are thy glorious Works, Parent of Good, Thus wondrous fair, thyself how wondrous then! MILTON. A contemplation of the earth, its animals, vegetables, minerals, and other productions, however neglected by fome parts of the community, is certainly an entertaining difport and an ufeful ftudy. The earth, this magazine of wealth, which fupplies man, and every animal, and vegetable, with fuftenance, is now moving in its orbit round the fun, and we, without the leaft perception of this motion, are carried fifty-eight thousand miles in an hour! A knowledge of the earth,-of geography in particular,-has ferved to extend our commerce, to accumulate our greamiefs, and to civilize favage nations. Barbarians have received, and are now receiving, from Britons, the ufeful arts, and a religion and a morality which the philofophers of Greece and Rome could never difcover; a religion and a morality far fuperior to theirs, or to any fyftems which the united efforts of genius and learning can form. The Devil, in his firft vifit to the earth, is reprefented by Milton as almoft fenfible of its beauty. The fiend con feffed feffed the beauty of Adam and Eve; and he has on a day, when he wished to work a mifchief-the direft, perhaps, that could befal the human race-testified a fenfe of the beauty of this planet. He fhewed the Redeemer of man, from a mountain-to which he had conducted, or hurried, him—all the kingdoms of the world, and their glory the glory of thefe kingdoms is their mountains, their woods and groves and palaces, their feas and lakes and rivers, their verdant landscape and animalsand faid, all these will I give thee, if thou wilt confefs me thy fovereign. -Should a painter, who defpifes the aids of magic, be enabled, by a divine aid, to take in at one view the compass of the globe, he would eagerly seize his pallet and his pencil, and finish the grandeft picture that man ever beheld. The artift would be honoured by kings. His picture would be the fublime and beautiful. The livelieft pleafure would be excited in the fpectators, and every foul would be filled with a fense of, and a reverence for, that Almighty Being,- Let the waters of the heavens be gathered unto one place, and let the dry land appear: and it was fo." The firft of animated nature is man, fuperior to every animal in point of beauty; endued with an immortal spirit; an image of God, and the Lord of the Univerfe. His beauty, his ftrength and reason, his docility, and his capability for art and science, elevate him above every terreftrial creature. When we reflect upon his attributes, his mechanifm, his dominion over all nature, and the immortality of his fpirit, we are impreffed as the divine author of the Night-Thoughts was, when he contemplated the fame fubject-how auguft, How complicate, how wonderful is Man!. How paffing wonder HE who made him fuch!— and The vegetable race offers to the contemplative mind a fource of beauty, wonder, and devotion. The traveller, that has cultivated this banch of fcience, frequently, in the moft arid, or uliginous wild, has found an instructive and an entertaining companion. If he anatomizes a few vegetables- -for the philofopher is not fatisfied with a glance, or a fimple inspection-he finds they are richly furnithed with a variety of veffels, with nerves and brain, and with the organs of generation,concludes, though, in this analyfis, he-fees not the locomotive muscles, nor the digeftive organs, that they are in reality an inferior order of animals. On the generative organs of vegetables, Linneus, an ingenious Swede, conftructed a fyftem, by which his name is immortalized, and demonstrated that there is a congrefs of thefe organs- -in fome inftances a part carried from the one to the other and that the feeds of a germ, corresponding with the eggs of an animal, are, by the influence of the mafculine pollen, fuccefsfully impregnated, and fimilar vegetables reproduced. If the traveller examines in thefe wilds, or in his fields and gardens, every part of a flower, the corolla, in particular, of fome large, coloured and beautified, vegetable, or the corolla of the humble viola tricolor, hearts-ease, or panfies, heightened by cultivation, he fees-very happily with a glafs-an inexpreflible foftnefs and beauty, and exclaims, in rapture, "that Solomon in all his glory was not arrayed like one of these." (To be concluded in our next.) 1 |