the great human family, it would be strange if in a volume given by inspiration of God for regulating the conduct, and promoting the happiness of mankind, she had no place assigned to her, commensurate with the influence she is destined to exert. The Bible gives us an account of the origin and construction of society, and is designed, among other and still higher purposes, to direct its movements and promote its welfare. This it could not do, if it left out woman; or if it failed to bring her prominently forward, or did not prescribe with much form and detail, her rank, her mission, and her duties. In the coins which were struck in the reigns of our William and Mary, when the wife was queen regnant as well as queen consort, the busts of both husband and wife were represented on the face of the coin-the king in front, and the queen next-so if a frontispiece were designed for the human history of the Bible, man and woman should be exhibited in something of a similar manner, with this inscription round the two-fold portrait-MALE AND FEMALE CREATED HE THEM.

The subject of this Sermon was entered upon in the last; it will be here continued and expanded into wider dimensions. Man, of course, is the chief subject of revealed truth. He occupies there, as he does in society, the first place. More is said of him, to him, and by him, than applies to woman. He is the príme actor, but not the sole one, in the great drama of Providence, as it is developed in the pages of inspiration. His companion in pilgrimage is

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brought forward into notice, and does not sink into his shadow, or peep out occasionally only from behind his more portly form and loftier stature. Her name and history, her virtues and vices, her services and sorrows, occupy a considerable space in the holy She has no right to complain that she is overlooked or forgotten, or that she is thrust into a corner and hidden from observation. There is more than enough said about her to make her contented. She ought to be thankful, and without divine grace, may even be tempted to be vain. She can not be deprived of self-respect, or of the respect of others, on account of the manner in which she is treated in the Scriptures. In this respect the Bible stands a bright and beautiful contrast to the Koran.

We shall FIRST of all advert to the account which the Bible gives of woman's creation and fall, in the book of Genesis. We would, in passing, remark, that it is to revelation, and to that alone, we are indebted for our knowledge of the origin of the human species. Without the Mosaic account of the creation, we know neither the date nor the source of the family of man. There is no other oracle which can give a response to the question," Whence came we ?" This furnishes an answer, and satisfies the inquirer: but not as some would pretend, with a mere allegorical history, but with a veritable fact. I need not recite the details of the scenes of Paradise, but only refer to them. It is at once a beautiful and a melancholy record. We there see woman as she came from the hand of the Creator, with a body that com

bined every charm which could captivate the being for whose companionship she was designed, and a soul that comprehended every virtue that could adorn the character, and make her an object of reverent affection. Her creation was peculiar, but not unworthy the Great Being that made her, of herself, or of him from whose own body she was derived. Her very origin seemed to dignify both her husband and herself. She was a part of his own frame. Here was his honor. She was formed of organized and vitalized matter, and not of mere dust-here was her distinction. Who can describe, or who conceive the thoughts or emotions of this holy pair at their first interview? Our great bard has attempted it in his immortal verse, where he says,

"I beheld her, not far off,

Such as I saw her in my dream, adorn'd
With what all earth or heaven could bestow
To make her amiable; on she came,

Led by her heavenly Maker, though unseen,
And guided by His voice-

Grace was in all her steps, heaven in her eye,
In every gesture; dignity and love.
I, overjoy'd, could not forbear aloud-
-Thou hast fulfill'd

Thy words, Creator bounteous and benign,
Giver of all things fair! But fairest this
Of all thy gifts! nor enviest. I now see
Bone of my bone, flesh of my flesh, myself
Before me: Woman is her name; of man
Extracted for this cause he shall forego
Father and mother, and to his wife adhere;

And they shall be one flesh, one heart, one soul."

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Painters and sculptors have joined with poets, to represent to the senses and the imagination the first woman, in all her untainted loveliness. It is the Scriptures, be it recollected, that supplies to them all the enrapturing subject of their art.

Thus far we see woman, man's companion, in holiness and bliss, tenanting with him the Garden of Eden, enjoying its beauties, and helping to preserve them. With him, joining in the morning song and vesper hymn. Confessing no sin, for they had committed none; pouring out no sorrow, for they felt none; and disburdening themselves of no care, for none pressed upon them. All was praise, while their own notes of thanksgiving, blended with the melodies of the grove and the music of the fields, caused even the ear of God to listen with delight, and to say, "It is all very good."

Alas, how soon and how suddenly changed this scene of Paradisaic bliss! Man was placed in Eden not as we shall be in heaven, if we are so happy as to reach it, in a state of confirmed happiness; but as we are now upon earth, in a condition of probation. His submission to God must be tested; and this was done in a manner that exactly suited his condition. A garden became his state of innocence as a residence; and the fruit of a particular tree equally well suited his circumstances for the proof of his entire and implicit subjection. The test was as easy as it was rational and suitable. Traditions of the state of primeval felicity are current among many nations. They are discoverable in Grecian

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and Roman history, in the fables of the gardens of Flora, of Alcinous, and of the Hesperides; and in the pleasing fiction of the poet's golden age. To induce Adam to eat of the forbidden fruit was the scheme of Satan for his fall. It is difficult to conceive in what other way he could tempt them. And how did he succeed? You know the melancholy sequel. The assault of the tempter was made upon She was the selected victim of his wiles. It is evident, therefore, that he regarded her, while in a state of innocence, as more likely and easily to be vanquished than man; and thus considered her, even then, as the weaker vessel. At the same time, does it not seem as if he had marked her out from the beginning, as the chief instrument for accomplishing his future purposes of mischief toward the family of man? Events have justified the sagacity of his malignity: for to her influence how much may be traced of the crimes and calamities which desolate our earth. He saw in the conduct of the first pair the love which woman inspires and cherishes, and was confident that if he could subdue her, he might leave her to subdue the man.

The apostle in referring to this event says, "Adam was not deceived, but the woman being deceived, was first in the transgression."-1 Tim. ii. 14. From the very creation, woman has shown a feebler power of resistance, a greater pliancy of disposition, than How Satan should know this, we are not informed; but that he did know it, is evident from his commencing the assault on Eve instead of Adam.

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