marks in reply to it. It is then certain that the worship of idols prevailed in the world before the days of Moses. If the question is examined, Did the worship of idols or that of an evil principle first prevail? we think the evidence will be in favor of the latter. But we have found it impossible to ascertain dates as to the first origin of either, both being lost in antiquity. Essenus, quoting from Plutarch, says, page 74: "There are others again who call the good principle only, God, giving the name of Demon to the evil being; in which number is Zoroaster, the Magian, who is said to have lived 5000 years before the Trojan war. Now, this philosopher calls the good principle Oromazes, and the evil one Arimanius; adding, moreover, that, as of all sensible beings, the former bears the greatest resemblance to light, so the latter was most like darkness.' S xlv. 40. The doctrine here stated is undoubtedly very ancient; but the earliness of the period in which Zoroaster is said to have lived is absurd, and must have proceeded from that propensity, in which all nations indulged, to magnify their own antiquity." Further; Mr. Mayo, in his Ancient Geography, says, p. 37, "The Scythians, whom the dawn of history discovers in present Persia, under their king Tanus, attack Vexores, king of Egypt, conquer Asia, and establish the Scythian empire, fifteen hundred years before Ninus, or three thousand six hundred and sixty years before Christ." And, quoting from Mr. Pinkerton concerning "the aboriginal Scythian empire of Persia," he thus writes, p. 23: "And beyond this there is no memorial of human affairs, save in Egypt alone, the history of which begins with Menes, the first king, about four thousand years before our era; while the earliest appearance of the Scythians in history is about four hundred years after, when Vexores was king of Egypt, and Tanus of the Scythænot to mention the collateral light derived from the whole history of the Greeks and Romans, who were Scythæ, as just shown." He adds, on the same page: "On this route we shall find the Scythians, Ge

tæ, or Goths, not only peopling all Scandinavia and Germany, but extending hence, and actually possessing Gaul and Spain five hundred years before Christ, as well as Britain and Ireland three hundred years before Christ." From these statements the following things are obvious:

1st. That the Magian religion is very ancient, extending so far back into antiquity that no distinct account of its origin is to be found on record. If such a thing is in existence we have been unable to find it. 2d. That the people to whom the Christian religion was first preached, from the very nature of the case, must have been previously imbued with the tenets of the Magian religion. It was preached first to the Jews, who had spent seventy years in captivity at Babylon, where we have seen that the Magian religion prevailed. It was also preached by the apostles to the Greeks and Romans, whom Mr. Mayo says "were Scythians," and "whom the dawn of history discovers in present Persia," the very place where Prideaux, above quoted, says the Magian religion first originated. 3d. Mr. Mayo's statements also show us how the tenets of the Magian religion were diffused throughout Europe. He says, "The Scythians, whom the dawn of history discovers in present Persia," we shall find, "not only peopling all Scandinavia and Germany, but extending hence, and actually possessing Gaul and Spain five hundred years before Christ, as well as Britain and Ireland three hundred years before Christ." The Magian religion being the ancient religion of Persia when the people from thence overran Scandinavia, Germany, Gaul, Spain, Britain, and Ireland, several hundred years before Christ, they must have carried its principles along with them. A miracle was necessary to prevent Christianity being blended with them when introduced into those countries. That it has been blended with them we think is proved in the preceding sections.

We have, then, all the evidence which the nature of the case will admit, that the doctrine of an evil principle

deified was known among men in the days of Job. If our orthodox brethren deny this, and can prove that their Devil had another or better origin, we respectfully request them to do it.

Such are the chief objections which are likely to be made against my views of the Devil, excepting such as might be made against any innovation in religious popular opinions. But as these have been stated and answered in my Inquiry into the Words Sheol, Hades, &c., to it I refer the reader. In concluding this section I would merely remark, that many have good reason to object against my views; for, if they are true, what a great loss they must sustain in being robbed of their principal topics of preaching and religious conversation! The Devil and eternal hell torments are themes on which many delight to dwell. They seem health to their navel and marrow to their bones, and to remove these is taking away their gods; and what have they more?

SECTION XI.

CONCLUDING REMARKS, POINTING OUT SOME OF THE EVILS WHICH HAVE ARISEN FROM THE COMMON OPINIONS ENTERTAINED OF THE DEVIL AND SATAN.

IT would be an endless task to detail all the evils which have resulted from the common opinions entertained of the Devil. A few only I shall name, and leave the reader to pursue the subject. If it then be true, as I have attempted to show, that no such being as the Devil exists, let the reader consider

1st. What a vast number of passages in God's word have been perverted in proof of this doctrine. Is there no evil in misunderstanding and perverting God's word? No man will say so who loves and reveres it. Misconceptions of it have been the fruitful source of most evils

A great

which have existed in the Christian world. change is produced on the whole face of the Bible by denying this doctrine.

2d. Let the reader consider the evil effects of this doctrine on mankind. A belief in the common opinions concerning the Devil has laid the foundation for almost every other superstition among Christians. Take into view, also, what unnecessary and distressing fears the belief has given to children, and even persons of riper years. And who can tell the distress which they have given people when closing their mortal career? On weak minds their influence has been such as to drive some to madness, and others to suicide. Most people would dismiss a domestic, if found frightening their children with ghosts and hobgoblins; but these same people cheerfully pay a man to frighten both them and their children, one day in the week, with the Devil. The Devil, with many people, is much more feared than God. But what an excellent apology have such opinions afforded men for their sins! The Devil has been obliged to bear the blame, while men have had all the pleasure of sinning. By such opinions, men's attention has been turned away from the true devil within them, to an invisible being, who exists independent of them. While a deceived heart has been drawing them aside from truth and holiness, the doctrine of the Devil helps to calm their fears, stupefy their conscience, and embolden them to repeat their crimes. And why should it not, if it be true that such a powerful, deceitful being as the Devil is continually influencing them to sin?

3d. The common opinions concerning the Devil are highly dishonorable to the character of God. We have never seen the least attempt made to show how such a being as the Devil was for the honor of God's character. If any man can explain how the Devil can be for the honor of God, either here or hereafter, we should be glad to, see it done. How such a being, with such extraordinary powers, with this world for his range of wickedness,

and existing forever, the enemy of God and the tormentor of men, can be for the honor of Jehovah's character, is beyond all my feeble powers to comprehend. It seems to argue that God could not, or would not, prevent his existence; that he cannot, or will not, curtail his powers, confine him, restore him, or strike him out of existence. This evil, once introduced, is without remedy and without end. It is certainly a poor account of God to tell us that the glory and honor of his character are inseparable from the Devil, and that the eternal misery of this being, with multitudes of mankind, is to promote the glory of God forever. If this be glory and honor, pray what is dishonor or disgrace?

4th. The common opinions concerning the Devil and Satan, with others generally held, have led to downright infidelity. Is it any matter of surprise that men become infidels, when such opinions are presented to them as the religion of Jesus Christ? Is it not rather matter of wonder that all men are not infidels? Cast your eyes round the whole world, and say if infidelity has not had its hot-bed in the countries where such absurd and ridiculous opinions have been palmed on the world for religion by interested priests. Neither infidelity nor idolatry can be conquered or prevented but by the truth of God.

5th. Such opinions mixed with the religion of Jesus Christ have been in time past, and must be while they are retained, a great hindrance to the universal reception of Christianity. It is a question of no ordinary kind to a reflecting mind, Is the religion of Jesus Christ presented to the heathen in its pure unadulterated state? Or are we introducing to them a human creed, containing articles derived from Zoroaster and the Grecian philosophy, and only supplanting one system of ignorance, superstition, and cruelty, by establishing another in some respects worse? Viewing the creeds taught the heathen generally, let us see if this is saying anything but the truth. Christian missionaries teach only one God, but