however, a difference in transgressions, and a plain one, which renders the guilt greater in proportion to the smallness of the temptation. That disposition, which disobeys under the influence of a small temptation, is certainly worse than that, which, resisting such a temptation, yields only to inducements, which are very great. This rule of judging is universal; and in other cases, is acknowledged without a question. It ought to be acknowledged here. Had Adam disobeyed, to gain the dominion of the Universe, or admission into Heaven; these men would have pronounced the trial unreasonable; because the temptation was evidently too great for his faculties, and disproportioned to his ability to resist. On the same principle, they ought now to acknowledge, that the trial was wholly equitable; because it allowed of no temptations, except such as were insignificant and trifling. Thus the argument is directly against them, and unanswerably refutes their favourite doctrine.

The fruit, whatever it was, was plainly of no importance, in the possession, to Him, who, at his bidding, can in a moment call into existence a world, or a million of worlds, with all their furniture and beauty. Nor has it, in this sense, the most remote relation to the subject in hand. The guilt of our first parents lay solely in rebelling against the will of God; their Creator, Sovereign, and Benefactor. For this rebellion, they were justly condemned, if God can justly condemn a rebellious creature.

3dly. We are taught by this passage of Scripture, in one important particular, the views which God entertains of sin.

The sentence, here denounced against disobedience, is denounced against the first act. In the day that thou eatest thereof, thou shalt surely die. The death, threatened in this law, is threatened to a single transgression. Accordingly, for a single transgression they were afterwards condemned.

How different is this exhibition of the mind of God, concerning this subject, from the views, which we are accustomed to cherish! We are prone to believe, that, even after numerous transgressions, nay, after the sins of a whole life, God will still regard us with so much favour, that we shall scarcely be condemned. Our first parents ate the forbidden fruit, and were condemned. How many things, apparently much more aggravated, have we done? Yet

how greatly are we at ease concerning the divine anger, and our approaching destination. Under the persuasion, that we are not so sinful as others, and, indeed, that we are scarcely sinful at all, we hear the law, the transgression, and the penalty, awfully resounded in our ears; and hardly suppose ourselves interested in either. To the final judgment, and the final condemnation, of the wicked, we turn a careless self-satisfied eye; as objects, which, however interesting to others, have little or no reference to ourselves. Thus flattered, and supported, by views of our guilt, utterly opposed to the Scriptures, and wholly contrary to those of God, we go on in the commission of Sin, without any serious alarm; and persuade ourselves, that, whether the Lord will do good to us, or not, he certainly will never do evil. In this deplorable manner, life is spent ; the day of repentance trifled away; and the hope of redemption and forgiveness lost for ever.

But, let every sinner in this house remember, that he was condemned for his first sin; for the second; for the third; and for every one, which has followed. Call to mind then, I beseech you, the amazing number of transgressions, actually charged to the account of every sinner present. Think how many have been committed in a single day; how many more in a week; in a month; in a year. How astonishing must be the sum of those, which are committed in a whole life! The same God, who condemned Adam for one transgression, regards every sin, of which you have been guilty, with the same abhorrence. How awful was the sentence of condemnation pronounced on him! What then can remain for you in your present condition, but a fearful looking for of judgment and fiery indignation ?

SERMON XXVII.

PROVIDENCE.

THE TEMPTATION AND FALL.

GENESIS iii. 1-6.

Now the serpent was more subtle than any beast of the field, which the Lord had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: For God doth know, that in the day ye eat thereof, then your eyes shall be opened: and ye shall be as Gods, knowing good and evil. And when the woman saw, that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat; and gave also unto her husband with her; and he did eat.

In the last discourse, I considered the situation of our first parents in the state of trial, in which God was pleased to place them; and the conditions of the law, or covenant, under which they were placed. These, I endeavoured to show, were just and reasonable; and such, as clearly spoke the benevolence of God.

In the text, we are informed of the result of this trial; viz. that they transgressed the law, fell from their original purity, forfeited the favour and blessing of God, and were condemned to suffer the penalty of the law.

In this remarkable passage of Scripture, four things especially claim our serious attention:

I. The Character of the Tempter:

II. The Manner of the Temptation:

III. The Character, and Circumstances, of the Persons Tempted: and,

IV. The Consequences of the Temptation.

1. The Character of the Tempter demands our attention.

The Tempter is exhibited to us, here, by the Name of the Serpent: or, as in the Hebrew, that Serpent. This phraseology naturally leads us to imagine, that a part of this discourse, as originally written, has been lost; altered, perhaps, by Moses, according to the commands of God; or, afterwards, by some prophet, according to the same command; because the passage had answered the end intended by it, and was not henceforth a necessary part of the canon of Scripture. Or, perhaps, it was originally differently written; and the present language is owing to some mistake of a transcriber. Of this Serpent, St. John declares, that he was Satan; the head, or leader, of those angels who kept not their first estate, but revolted from God, and threw off their subjection to his government.

This exalted being, unsatisfied with his dignity and glory in heaven, appears to have aspired to a station still higher, and to have chosen to hazard the loss of all which he possessed, rather than to continue in that, in which he was placed; a station, not improbably, the first in the created Universe. In thus aspiring, he fell from this height to the lowest depth of degradation, guilt, and misery; and completely verified the declaration of Christ, that such as have been first will, in various instances, be last in the great kingdom of God.

After his fall, the evil passions, which began to influence him in heaven, appear to have gained an entire ascendency. All his purposes have, since that event, been evil, mischievous, and abominable; and the means, by which he has laboured to accomplish