In creating this world, God did not act without a plan previously determined upon in all its details. Of course, man's character and condition formed prominent items in that plan. His apostasy, too, however some would hesitate to regard it as predetermined, all will allow to have been foreknown. Now, I maintain that God, in the beginning, adapted every other being and event in the world to man's character and condition, so that there should be entire harmony in its system. And since, either in the divine appointment, or in the nature of things, there is an inseparable connection between sin and death, the latter must constitute a feature of the system of the world, because a free agent would introduce the former. Death would ultimately exist in the world, and, therefore, all creatures placed in such a world must be made mortal, at whatever period created. For mortal and immortal natures could not exist in the same natural constitution, nor could a condition adapted to undying creatures be changed into a state of decay and death without an entirely new creation. Death, therefore, entered into the original plan of the world in the divine mind, and was endured by the animals and plants that lived anterior to man. Yet, as the constitution of the world is, doubtless, very different from what it would have been if sin had not existed in it, and as man alone was capable of sin, it is proper to regard man's transgression as the occasion of all the suffering and death that existed on the globe since its creation. It will probably be objected to this theory, that it is unjust to make animals suffer for man's apostasy, especially before it took place. I do not see why such suffering is any more unjust before than after man's transgression; and we know that they do now suffer in consequence of his sin. But this suffering is not to be regarded in the light of punishment; and if it can only be proved that benevolence predominates in the condition of animals, notwithstanding their sufferings, divine justice and benevolence are vindicated; and can there be any doubt that such is the fact? Death is not necessarily an evil to any animals. It may be a great blessing, by removing them to a higher state of existence. In the case of the inferior animals, it is but a small drawback upon the pleasure of life, even though they do not exist hereafter. We have endeavored to show that even the existence of carnivorous races is a benevolent provision. That animals are placed in an inferior condition, in consequence of man's apostasy, is no more cause of complaint than that man is made a little lower than the angels. Another objection to these views is, that it makes the effect precede the cause; for it-represents the pre-Adamic animals as dying in consequence of man's transgression.