a world which God had made very good, even, as we read, down to " every thing that creepeth upon the earth?" Here again there is a blank between a blank whose solemn silence is more eloquent than speech, pointing darkly and dimly to another mystery of de struction, to something which came not in the beginning from the hand of God, but which came nevertheless, we know not when, and we know not how. If we turn to other passages of Scripture, the mystery is not ex plained probably to our present faculties it could not be explained it is but thrust back to a yet earlier world, and to beings of a nature different from ours. We read of "that old serpent, called the Devil, and Satan, which deceiveth the whole world," and of "his angels," who are " cast out with him c ;" we read, in the words of my text, that "the devil sinneth from the be ginning," and again, that " he was a murderer from the beginning d ;" yet, as if expressly to confine these words within the boundaries of finite time, to preclude the possibility of any Manichean fiction of an evil power coeternal with good, we read also of " the angels which kept not their first estate 6 ;" we are told that "God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment f ." The mystery of iniquity becomes deeper yet, when we return to other scenes of the holy record, in which the powers of good and of evil are shewn in direct conflict with each other. The Son of God is manifested on earth, with a twofold purpose in relation to two different orders of beings, " that He might destroy the works of the devil, and make us the sons of God, and heirs of eternal life ? ." c Rev. xii. 9. d St. John viii. 44. e St. Jude, 6. f 2 St. Peter ii. 4. f Collect for the Sixth Sunday after the Epiphany.