images, and the ferpent is an emblem of vicious pleasure, &c. (t)

The general design is to inform us, that fin and difobedience came in with the first parents of mankind, and was attended with fatal confequences to them, and their pofterity. And Mofes, as became a pious, holy man, and divine lawgiver, raised up by providence, and supported in an extraordinary manner, gives the description which we have of this fatal tranfgreffion, to deter men from gratifying irregular paffion, and to keep them in a conftant obedience to the will of their maker,

As

(t) See the different opinions of jews and chriftians concerning the fall, in Le Clerc's commentary and note on Gen. iii. 1. In the following words he probably declares his own opinion, which has also been that of many others. Hæc et fimilia alii cum viderent, eò deveniendum effe cenfuerunt, ut agnofceremus ex hoc ænigmate hoc tantum liquido poffe cognofci; primos, fcilicet, humani generis parentes initium feciffe peccandi, unde innumera mala ipfis eorumque pofteris incubuere. Conftat certe humanum genus, nunc et a multis feculis, corruptiffimum fuiffe; nec initium ejus labis ullum, infra orbis originem, deprehendi poteft. At quomodo peccatum in orbem ingreffum fit, adeo ut primi peccati circumftantias perfpicue, et fine ulla dubitandi ratione, intelligere poffimus, indicare corum effet, qui rei interfuerunt, fi revivifcerent.'

As to the notion commonly received, that the devil under the shape of a serpent, was the prime party concerned in this transaction, and the tempter of Eve; you will be perfuaded that Mofes could not intend any thing of the kind (u), nor indeed believe

there

(u) Plato, in his last book of the right ordering of a commonwealth, is for having dramatic and epic poets banished out of it, as giving wrong lessons of human conduct, and not teaching the proper government of the paffions.

Plutarch, in a fet treatile, πως δεν τον νέον ποιημάτων ακέειν, finds it neceffary to lay down many rules and cautions to youth in reading their poets, that they might receive no harm from it.

I am grieved, that it fhould be needful to put our incomparable poet Milton, in the fame predicament, in some degree, with heathen poets. For although intending to ferve the cause of true religion, by his immortal poem, Paradife Loft, he has contributed, and ftill contributes, to keep numbers in great crrors about it, by the countenance which the charms of his poetry give to the false notion of the existence of a great evil fpirit, the devil, or fatan, and many inferior evil spirits under him, perpetual enemies to God and all his designs of goodness, and particularly fworn foes to our race; and alfo the doctrine of the pre exiftence of Chrift; as the fupreme God, or as one next to him which you have seen, and will ftill more fee to be void of all fupport from the fcripture. Young perfons are furprized into a belief of these things by reading this poet, or rather are thereby

advert to

there to be any fuch being, if you this circumstance; that he never afterwards, throughout his five books, takes the leaft notice of any thing of the kind. Now if he had believed, that there really existed such an invifible, bufy, evil and most powerful fpirit, that was continually at men's ears, fuggesting evil thoughts, it could not be but that he would have told of it, and have warned

the

thereby fo confirmed in the popular notions early inftilled into them, that the impreffion is feldom effaced, as few search the fcriptures for themselves to fee what they really teach. Whereas young perfons should be taught, that Milton's scenery concerning Chrift and the fallen angels, is like Homer's battles of the gods; the mere fiction of the poet, grounded on paffages of fcripture ill understood. For none ever did, or ever could oppose the Almighty by force; and the eminence of our Saviour's character arifes not from any priority of existence in point of time, but from those virtues of piety, fortitude in fuffering for the cause of truth, and the most enlarged benevolence, which conftitute real excellence.

It might feem as though Mofes had some notion of the existence of evil fpirits, who had communication with mankind, from what is faid Lev. xix. 31. Regard not them that have familiar fpirits, and from xx. 6. and Deut. xviii. 11. But it is well known to scholars, that the word in the original fignifies only, thofe that pretended to conjure, and foretell things to come. See 1 Chron. x. 13. 2 Chron. xxxiii. 6.

the Ifraelites against fuch a dangerous enemy. A character so holy and benevolent could not have been filent about it.

The fame remark you may make on the preface (w) to the book of Job, which speaks of Satan's coming at ftated times, into the presence of God, of his being admitted to familiar converfe with him, and without reprehenfion encouraged and impowered to draw men to fin and impiety; you may furely gather that the writer did not hold, and was far from intending to

teach

(a) Now there was a day when the fons of God came to prefent themselves before the LORD, and Satan came alfo among them. And the LORD faid unto Satan, whence comest thou? Then Satan answered the LORD, and faid, from going to and fro in the earth, and from walking up and down in it. And the LORD faid unto Satan, haft thou confidered my Servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and efcheweth evil. And Satan anfvered the LORD, and faid, doth Fob fear God for nought? Haft not thou made an hedge about him, and about his houfe, and about all that he hath on every fide? thou haft blessed the work of his hands, and his fubftance is increased in the land. But put forth thine hand now, and touch all that he hath, and he will curfe thee to thy face. And the LORD faid unto Satan, behold all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the face of the LORD. Job i. 6, &c,

teach, that any fuch being really exifted, because he never afterwards throughout his book names him, where frequent opportunities prefented, had he believed that there really had been any fuch powerful, wicked agent, laying fnares to feduce frail mortals: but the whole is a poetical fiction, agreeable to the dark fuperftition of the times; fill however maintaining the fovereignty of the Almighty author and difpofer of all things; that nothing happens but by his appointment and permiffion, and under his controul.

So Kings xxii. (w) is not to be con1 ftrued literally of Almighty God commif

fioning

(x) And he faid, hear thou therefore the word of the LORD; I faw the LORD fitting upon his throne, and all the hift of heaven ftanding by him, on his right hand, and on his left. And the LORD faid, who fhall perfuade Ahab, that he may go up and fall at Ramoth-gilead? And one faid on this manner, and another faid on that manner. And there came forth a Spirit, and food before the LORD,

and faid, I will perfuade him. And the LORD faid unto him, wherewith? And be faid, I will go forth, and will be a lying fpirit to the mouth of all his prophets. And he faid, prevail alfo, go forth and do it.

thou shalt perfuade him and Now therefore the LORD

HATH PUT A LYING SPIRIT IN THE MOUTH OF ALL

THESE thy prophets, and the LORD HATH SPOKEN EVIL CONCERNING THEE. 1 Kings xxii. 19, &c.