did eat." Second: Then "the Lord said unto the woman, what hast thou done? And the woman said: the Nachash beguiled me, and I did eat. And the Lord God said unto the Nachash, or K-ha-noos; because thou hast done this, thou art cursed above all cattle, and above every beast of the field: upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life." Thus far, we perceive that three of the culprits have been distinctly noticed: but now, says the Universalist, comes the "tug of war," to prove the fourth being, who was engaged in this business; in which, if we succeed, we shall prove the being of Satan, a supernatural being, called also, the devil. To do this, we again recount the whole affair, and note the judgments, as they were awarded to the several offenders. First, the man; because he hearkened to the voice of his wife, was doomed to get his bread, in the sweat of his face, laboring in pain and sorrow all the days of his life; a physical calamity to which he was not before exposed, though he, as well as his posterity, were commanded before the fall, to multiply, replenish, and subdue the earth which idea that of subduing the earth, carries with it, the doctrine that industry was designed for the human race, even though they had not sinned; but not in pain and sorrow, as now, but by gentle labor, as should have harmonized perfectly with their sinless and painless condition.

Second: the Lord God turned to the woman, and said: because she had hearkened to the voice of the serpent, or K-hanoos, that her sorrows in conception, and child bearing, should be greatly multiplied above that which it would have been, if she had not sinned; and besides she was made subject to the rule of her husband, now that they were both fallen; which before her fall, was not the case, as her purity, goodness, and discretion, would have always prevented her from faults and errors: on which account, rule and coercion, in relation to the woman would never have been needed, or resorted to by the man.

Third: the serpent as a beast, was condemned with regard to the manner of his going over the ground, his food, and contemptibleness among the animals of the earth-being rendered cursed above all cattle.

And fourthly, he judged the devil-that old serpent, who is Satan, the fallen angel-which we learn from the nature of the judgment, which did not, and could not have applied to the serpent, or Nachash, as a beast, or a mere dumb animal, who had nothing to do as a principal, or as a coadjutor in that affair, being a mere passive instrument in the hands of a superior. But what was the nature of that judgment, which could not have been applicable to the K-ha-noos, or serpent, as a beast, but was altogether suitable to just such a being as Satan, is everywhere shown to be in the Scriptures. It was this: "I will put enmity between thee and the woman; and between thy seed and

her seed it (the woman's seed, which was Christ,) shall bruise thy head, and (thou Satan,) shall bruise his heel," in his death. The following is Benson's comment on this curious subject, respecting this enmity between the woman and her seed, and the serpent and his seed: the same comment which for another purpose, we have given on the first pages of this work-and as we think, fully proves the existence of Satan, in distinction from that of the serpent, or animal, and makes out the fourth being which God adjudged at that time. The comment is as follows: "Thou shalt bruise his heel." This is understood of Christ-the seed of the woman. His heel, means-first, his human nature, whereby he trod upon the earth; and which the devil, or old serpent, (not the mere animal,) by the instrumentality of wicked men, bruised and killed on the cross. Second: his people, members, or saints, whom Satan in diverse ways, bruises and afflicts, while they are on the earth. In this verse, therefore, notice is given of a perpetual quarrel, commencing in the very beginning of time, between the kingdom of Christ, and the kingdom of the old serpent, the devil-among men. War is here proclaimed between the seed of the woman, and the seed of the serpent; which seed of the serpent, is in the New Testament called the "children of the wicked one."

We are not to suppose the enmity spoken of which was to exist between the woman's seed and the serpent's seed, to consist in the mere hatred of snakes, as there is no proof in nature, or in -the Scriptures that snakes hate the human race, any more than any other creature does, or that the passion of hatred or enmity towards man exists in them at all, or in any other beast. But when it is understood of the devil and his seed, (wicked human beings) who are opposed to Christ and his cross bearing seed, the righteous, then is there a meaning-a force-a dignity, and a truth worthy the inspiration of the Holy Ghost. But when made to mean nothing more than the common dislike we feel at the sight of a snake solely on account of its ability to bite and kill by poison; the allusion amounts to nothing more than a little trait in the field of Zoology or history of animals, a wonderful subject indeed for the attention of the eternal mind to introduce; when giving notice to the world of the coming of his Son as a Redeemer in the fullness of time.

Thus by showing this part of the judgment, which was pronounced on the serpent, respecting the seed of the woman, and the power that seed (which was Christ) should have to bruise and finally to destroy that serpent the devil; we show it impossible that it could have had any refference to any other being than to a supernatural and intellectual one, who by the means of an animal beguiled the first woman; and thus we prove that God entered into judgment with four beings—Adam, Eve, the animal and the devil.

But if the subject is to be understood as Universalists say it should be, namely, that there was no devil in the case except Eve's passions, animal desires and appetites, then that account may read as follows-"I will put enmity between thee (the devil, Eve's passions) and the woman, (to whom these passions belong) and between thy seed and her seed." By which we perceive the woman is set at variance with herself, even by her creator, by causing a war to be excited between her passions, appetites and mind, and herself as if her body, mind and passions were distinct beings, when we know they were united in one. "It (her seed, Christ) shall bruise, (the serpent's head, which is also hers) thy head, and thou (the woman's seed) shalt bruise his heel ;" by which mode of reading we perceive the whole matter is worse than nonsense on the ground that the serpent which misled and beguiled the woman, was the woman herself. If this is so, then indeed the Divine Being entered into judgment on that occasion with but two beings, Adam and Eve alone. But four beings were judged, and the fourth was judged more severely than all the others; which was that Christ should in the fullness of time come into the world to destroy both the works of this fourth being and the being himself in hell. The view which Universalists take of this subject, namely, to deny there was any supernatural being engaged in deceiving Eve, deny of necessity that this seed of the woman, Jesus Christ, which was to bruise the serpent's head, was ever to come into the world at all; as the thing for which it is said he should come to accomplish, namely, to bruise and destroy, never existed; except we say that thing was the human nature of Eve and of her posterity. And what does this amount to? why, that Christ, the seed of the woman, was coming into the world to bruise his own works, (the human nature of Eve and her children,) on which account she was doomed to become her own destroyer as well as that of her offspring. This, were it the true state of the case, were as bad as the fiction of Milton, who relates that death which came into being in hell and was born there of sin, brought forth every hour a race of beings which he calls hell hounds, which howled as they came forth, tearing the bowels of their mother death without pity or remorse, and without end.

But when it is believed that a fourth being, known in Christian theology as Satan, who beguiled the woman and was to be the object of this seed's vengeance, then there is a consistency, a propriety and wisdom manifest which is worthy the eternal God, and not otherwise. (See the Plate.)

The plate shows the Divine Being in the attitude of judging the culprits who had been engaged in the breach of his law given to Adam and Eve in Paradise; also the grape-tree or vine which we believe to have been the forbidden fruit.

In this place we will venture a few remarks on the manner of