ever since its first institution. However, we are sure that the law of the Sabbath was reinforced on mount Sinai, Exod. xx. 8-11.; carefully observed under the Jewish dispensation, and highly esteemed by the godly under that dispensation; see Exod. xvi. 23—29. xxxi. 15. xxxv. 3. Neh. ix. 14. xiii. 15-22. Ps. cxviii. 24.; that the prophets were commissioned to pronounce especial blessings on the conscientious observance of it; Isa. lvi. 2. lviii. 13, 14. Jer. xvii. 21-27.; that Jesus Christ, the great lawgiver and pattern of the Christian church, observed the Sabbath himself, Mark vi. 2. Luke iv. 16.; cleared the original law from many corrupt glosses which had been put upon it, and much rigid and superstitious strictness which had been enforced by Jewish teachers, Matt. xii. 12. Mark ii. 27, 28. Luke xiii. 16. xiv. 5.; and finally, that having accomplished the stupendous work of man's redemption, he rested in the grave on the seventh, (the day of the week which was the original sabbath,) and rising "early on the first day of the week," he transferred the observance to that day, and henceforth consecrated it to himself as the Lord's day; a day of holy rest and rejoicing, set apart for his own service and honour; for celebrating at once the work of creation and of redemption finished; for an especial blessing to his believing people to the end of time; and for a type and foretaste of that rest, that everlasting sabbath, which remaineth for the people of God. Mat. xxviii. John xx. 19. Rev. i. 10. Heb. iv. 9.

§ 4. Of Man's Transgression.-Gen. iii. 1 to 8.

We enter now upon a mournful story; one which, if it related only to individuals entirely unconnected with ourselves, might well excite our tenderest sympathy and regret; but considering. our deep and lamentable interest in the concern, calls upon us with deep solemnity and self-abasement to humble ourselves before God, as guilty creatures.

In the state of innocence, Adam having been appointed to give names to the inferior creatures, would probably find much pleasure, together with his fair companion, in contemplating their instinctive differences of character and habit; for though no animal then was ferocious or malignant, each doubtless had its own character. The lion was even then, we may suppose, distinguished by his majestic boldness, and the sheep, by its gentleness. The serpent (of what particular form or kind we are not told, certainly not a grovelling reptile as at present,) was distinguished by a peculiar sagacity, perhaps more resembling the gift of reason than that displayed by the creatures in general. It is probable that Adam and Eve had noticed this difference with pleasure and partiality, and hence the great enemy of God and man took occasion to use this animal as his instrument in temptation. But was it possible that enmity could exist against a God of infinite loveliness and benevolence, and a creature of perfect innocence and excellence? who was the enemy?-whence came

he? On these subjects the Scriptures say all that is needful to command our faith and regulate our conduct, but not to gratify our curiosity; and (as it has been well observed) where revelation has no voice, we should have no ear; where it has no object, we should have no eye.'

However, from the general tenor of Scripture, we learn that there are created beings of a higher order than man; (a) that they were all originally formed in a state of conformity to the will of their Creator, and of happiness in his presence and favour; that vast numbers of these excellent beings still continue in their holy and happy state, and are employed in performing their great Sovereign's commissions of love (6) to his inferior creatures; (c) but that some of them revolted against their Maker and Lord, and were cast forth from his presence and favour into a state of banishment and suffering; (d) that they entertain the most traitorous and blasphemous sentiments against the divine authority and government, and the most bitter, malignant dispositions against all other creatures; (e) that they are permitted (for wise reasons, though to us inscrutable) to have access to the minds of rational beings, and present to them temptations suited to their nature; (ƒ) though by no

(a) Ps. viii. 5. (b) Ps. ciii. 20, 21. civ. 4. Dan. vi. 22. Matt. xxvi. 53. Luke xxii. 43. (c) Ps. xxxiv. 7. xci. 11. Luke xv. 10. xvi. 22. Heb. 1. 14. (d) Jude 6. 2 Pet. ii. 4. Matt. xxv. 41. (e) Rev. xii. 7-9. Matt. viii. 28-32. (f) Job i. 6-12. ii. 1-6 2 Cor. xi. 3. Matt. iv. 1-11. 1 Pet. v. 8. James iv "

means to force them to sin. The head or leader of these fallen spirits is called Satan ; (g) and it was he who, filled with rage and enmity against the blessed God, and with envy and malignity against the work of his hands, assumed the form of a serpent, and assailed our first parents, in order to draw them off from their allegiance to their Creator, and to deprive them of their rectitude and their bliss.

He

The serpent was more subtle than any beast of the field; Satan is described as an arch deceiver; and the manner of the temptation with which he assailed our first parents was remarkably distinguished by art and subtlety. He addressed Eve when alone, nd consequently most unguarded; even in Paradise it was found that "two are better than one:" mutual vigilance would more readily descry dangers, and united strength might successfully resist those artifices which were sufficient to prevail over one. presented the temptation in such a manner as not at once to shock her with the impiety and rebellion it involved, but to excite her attention and curiosity. "Has God laid upon you such a prohibition? what can be the reason of it?" Mark, young people, the danger of reasoning, where our duty is simply to obey. This question awakened no suspicion of danger; but it awakened in the mind of Eve a train of thoughts which prepared her to go all the lengths of the tempter's proposal, and which led easily to a fatal issue. Eve replied to the tempter, stating fully both the (g) Zech. iii. 1. Rev. xx.

Aberty with which they were indulged, and the restriction they were laid under, as well as the penalty affixed to disobedience. It is a dangerous thing to parley with temptation, which ought at first to be rejected with disdain and abhorrence. Seizing on her reply, the tempter goes on to question the Divine veracity, and to instil hard thoughts of the Divine government. God hath said, ye shall surely die; Satan says, ye shall not surely die. Thus was he

a liar from the beginning;" and the influence of his falsehood, having wrought in the mind of Eve, beginning disbelief of the threatened punishment of sin, she was prepared greedily to swallow the prospect next held out to her, of advantage from sin. 'So far from dying, (it is as if the tempter had said) it is then indeed that you shall begin to live, “ your eyes shall be opened;" your intellectual faculties and enjoyments wonderfully improved; "ye shall be as gods, knowing good and evil;" no longer in subjection, but in sovereignty; no longer restricted in knowledge, but enabled to penetrate into its deepest mysteries.' In holding out this lure, the tempter insinuates that they were dealt hardly with by their Creator, who had debarred them the use of that tree, as grudging them the honour and happiness to which he knew it would advance them; "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."

Alas! that these base suggestions should have pre