So much by way of introduction, and we shall proceed to examine still further the subject of law. However little may have been heretofore thought, or said upon the subject of law, does not diminish in the least the propriety nor the design of it, since it emanated from God; and though it may have been, and may be at this day a subject untouched by the professors of christianity, that does not lessen its value, neither does it diminish its power in judging men from their acting according to it, at the last day, those who have, or may have come to a knowledge of it. It may be supposed, and we think with a degree of propriety, that man had given him in the beginning, from the hand of his Maker, every necessary law and instruction, for his peace, happiness and future comfort: and if not living as he did in the immediate presence, and walking under the inspection of heaven, if he needed more, he could yet ask it, and that wise Hand which had formed him of the dust was sufficient; not only sufficient, but knowing all things, knew whether man needed more or not, and if he did, it would be bestowed. To suppose that the Maker of the universe never gave to man any law after he had formed him, would, in our opinion, be offering an insult to his glorious character, and be comparing him beneath, even an earthly parent! For where. we ask, is the kind human father to be found, who would, for any consideration whatever, suffer his children to grow up to manhood without giving them instruction, and instruction too, which would be wisely calculated to benefit them, even in riper years? Should he teach them virtue in their youth, (a principle too much neglected with most parents,) if observed in age it certainly would be virtue still; and the more it was observed the more honorable would be the gray hairs, until its spirit took its welcome exit to mingle with its kindred spirits, and rejoice in the salvation of that God from whom came the first principles of virtue. Should the great Author of our being, after he had made all things, and even man, and pronounced them all good, leave man without a law, we might well suppose that there was a contradiction in terms, indeed; for he had pronounced all things which he had made good, and yet there was no good in man, consequently he was not worthy to receive law whereby his conduct might be governed; but must be left without any principles or directions from the hand of his Maker to guide him in the least particular.

From these facts, in short, and the further knowledge contained in the , it is reasonable to suppose, that man departed from the first teachings, or instructions which he received from heaven in the first age, and refused by his disobedience to be governed by them. Consequently, he formed such laws as best suited his own mind, or as he supposed, best adapted to his situation. But that God has influenced man more or less since that time in the formation of law for his benefit we have no hesitatiancy in believing; for, as before remarked, being the source of all good, every just and equitable law was in a greater or less degree influenced by him. And though man in his own supposed wisdom would not admit the influence of a power superior to his own, yet for wise and great purposes, for the good and happiness of his creatures, God has instructed man to form wise and wholsome laws, since he had departed from him and refused to be governed by those laws which he had given by his own voice from on high in the beginning. But notwithstanding this transgression, by which man had cut himself off from an immediate intercourse with his Maker without a Mediator, it appears that the great and glorious plan of his redemption was previously meditated; the sacrifice prepared; the atonement wrought out in the mind and purpose of God, even in the person of the Son, through whom man was now to look for acceptance, and through whose merits he was now taught that he alone could find redemption, since the world had been pronunced, Unto dust thou shalt return!

But that man was not sufficient of himself to erect a system, or plan with power sufficient to free him from a destruction which awaited him, is evident from the fact, that God, as before remarked, prepared a sacrifice in the gift of his own Son which should be sent in due time, in his own wisdom, to prepare a way or open a door through which man might enter into his presence, from whence he had been cast for disobedience.— From time to time these glad tidings were sounded in the ears of men in different ages of the world down to the time of his coming. By faith in this atonement or plan of redemption, Abel offered to God a sacrifice that was accepted, which was the firstlings of the flock. Cain offerd of the fruit of the ground, and was not accepted, because he could not do it in faith: he could have no faith, or could not exercise faith contrary to the plan of heaven. It must be shedding the blood of the Only Begotten to atone for man; for this was the plan of redemption; and without the shedding of blood was no remission; and as the sacrifice was instituted for a type, by which man was to discern the great Sacrifice by which God had prepared; to offer a sacrifice contrary to that, no faith could be exercised, because redemption was not purchased in that way, nor the power of atonement instituted after that order; consequently, Cain could have no faith: and whatsoever is not of faith is sin. But Abel offered an acceptable sacrifice, by which he obtained witness that he was righteous, God himself testifying of his gifts. Certainly, the shedding of the blood of a beast could be beneficial to no man, except it was done in imitation, or as a type, or explanation of what was to be offered through the gift of God himself; and this performance done with an eye looking forward in faith on the power of that great Sacrifice for a remission of sins. But however various may have been, and may be at the present time the opinions of men respecting the conduct of Abel, and the knowledge which he had on the subject of atonement, it is evident in our minds, that he was instructed more fully into the plan than what the bible speaks; for how could he offer a sacrifice in faith, looking to God for a remission of his sins in the power of the great Atonement, without having been previously instructed into that plan? And further, if he was accepted of God, what were the performed further than the offering of the firstlings of the flock? [p. [286]]