alleging the arguments which the serpent had used to seduce her, it is more than probable she continued eating herself, and commending the pleasantness of the taste thereof, above all other fruits, as it might seem to her, when fallen, to be much more pleasant than really it was; for forbidden fruit is sweet to corrupt nature. And besides, we may suppose, that, through a bold presumption, and the blindness of her mind, and the hardness of her heart, which immediately ensued on her fall, she might insinuate to her husband, that what the serpent had suggested was really true; for as he had said, Ye shall not surely die, so now, though she had eaten thereof, she was yet alive; and therefore that he might eat thereof, without fearing any evil consequence that would attend it: by this means he was prevailed upon, and hereby the ruin of mankind was completed. Thus concerning their sin and fall. V. We shall now consider what followed thereupon, as contained in that farther account we have of it, in Gen. iii. 7, &c. And here we may observe, 1. That they immediately betray and discover their fallen state, inasmuch as they, who before knew not what shame or fear meant, now experienced these consequences inseparable from sin: They knew that they were naked, and accordingly they were ashamed; (a) and had a sense of guilt in their consciences, and therefore were afraid. This appears, in that, (a) The command had been given to Adam : he was the representative of Eve and his posterity; accordingly, upon her eating, no change was discovered: but as soon as he ate," the eyes of them both were opened." They instantly felt a conscious loss of innocence, and they were ashamed of their condition. This affection may have either good or evil as its exciting cause. The one species is praise-worthy, the other culpable. When there exists shame of evil, the honour of the party has been wounded. Honour, the boast of the irreligious, is the vanguard of virtue, and is always set for her defence, while she is contented with her own station. But when honour assumes the authority, which belongs to conscience and reason, the man becomes an idolater. For conscience aims at God's glory, honour at man's; conscience leads to perfect integrity, whilst honour is contented with the reputation of it: the one makes us good, the other desires to become respectable. Conscience and religion will produce that, which honour aims at the name of. Honour without virtue, is mere hypocrisy. But honour as ancillary to virtue, will detect and vanquish temptation, before virtue may apprehend danger: she is therefore to be regarded and fostered, but to be restrained within her own precincts. Shame of good is rather an evidence of a want of honour, and springs from dastardly cowardice: it argues weak faith, superficial knowledge, and languid desires of good. Such knowledge and desires are barely enough to aggravate the guilt, and show it was deliberate. The religious man must count upon opposition from a world hostile to holiness. His conduct and character will necessarily, by contrast, condemn those of the wicked. But he is neither to abandon his duty, but cause his light to shine; nor purposely afflict the sensibility of his enemies, but treat them with mildness and kindness. The demure and dejected countenance is to be avoided, not only because the christian has a right to be cheerful, but because when voluntary, it 2. God calls them to an account for what they had done, and they, through fear, hide themselves from his presence; which shews how soon ignorance followed after the fall. How unreasonable was it to think that they could hide themselves from God? since there is no darkness, nor shadow of death, where the workers of iniquity may hide themselves, Job xxxiv. 22. 3. God expostulates with each of them, and they make excuses; the man lays the blame upon his wife, ver. 12. The woman, whom thou gavest to be with me, she gave me of the tree, and I did eat; which contains a charge against God himself, as throwing the blame on his providence, The woman whom thou gavest to be with me. And here was an instance of a breach of affection between him and his wife: as sin occasions breaches in families, and, an alienation of affection in the near est relations, he complains of her, as the cause of his ruin, as though he had not been active in this matter himself. The woman, on the other hand, lays the whole blame on the serpent, ver. 13. The serpent beguiled me, and I did eat. There was, indeed, a deception or beguiling; for, as has been already observed, an innocent creature can hardly sin, but through inadvertency, as not apprehending the subtilty of the temptation, though a fallen creature sins presumptuously, and with deliberation; however, she should not have laid the whole blame on the serpent, for she had wisdom enough to have detected the fallacy, and rectitude of nature sufficient to have preserved her from compliance with the temptation, if she had improved those endowments which God gave her at first. We shall now consider the aggravations of the sin of our first parents. It contained in it many other sins. Some have taken pains to shew how they broke all the Ten Commandments, in particular instances: But, passing that by, it is certain, that is hypocritical; and because also it injures the cause by exciting disgust and contempt, and provoking persecution, where a mild and evenly deportment would command the respect and admiration even of the evil themselves. Contempt and ridicule will come. But the christian should know that this indicates defect in the authors of them. If religion were, as the infidel hopes it will prove, without foundation, to ridicule the conscientious man for his weakness, is rudeness, weakness, and want of generosity. If religion be doubtful, to ridicule it is to run the hazard of Divine resentment, and highly imprudent. If it be certain, it is to rush upon the bosses of God's buckler, and the most horrid insolence. Ridicule is no test of truth, for the greatest and most important truths may be subjected to wit; it is no index of strength of understanding; and wit and great knowledge almost never are found together. It indicates nothing noble or gene. rous, but a little piddling genius, and contemptible pride. He who yields to the shame of that which is good, weakens his powers of resistance, provokes the Spirit of grace, hardens his conscience, strengthens the hands of the enemy, excites the contempt of the wicked themselves, grieves his fellow christians, affronts God to his face, and incurs the judgment of Christ: "Whosoever is ashamed of me and my words, of him will I be ashamed." they broke most of them, and those both of the first and second table; and it may truly be said, that, by losing their innocency, and corrupting, defiling, and depraving their nature, and rendering themselves weak, and unable to perform obedience to any command, as they ought, they were virtually guilty of the breach of them all, as the apostle says, Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all, James ii. 10. But, more particularly, there were several sins contained in this complicated crime; as, (1.) A vain curiosity to know more than what was consistent with their present condition, or, at least, a desire of increasing in knowledge in an unlawful way. (2.) Discontentment with their present condition; though without the least shadow of reason leading to it. (3.) Pride and ambition, to be like the angels, or like God, in those things, in which it was unlawful to desire it: it may be, they might desire to be like him in independency, absolute Sovereignty, &c. which carries in it downright Atheism, for a creature to desire thus to be like to him. (4.) There was an instance of profaneness, in supposing that this tree was God's ordinance, for the attaining of knowledge, and accounting that, which was in itself sinful, a means to procure a greater degree of happiness. (5.) It contained in it unbelief, and a disregard, either to the promise annexed to the covenant given to excite obedience, or the threatening denounced to deter from sin; and, on the other hand, they gave credit to the devil, rather than God. (6.) There was in it an instance of bold and daring presumption, concluding that all would be well with them, or that they should, notwithstanding, remain happy, though in open rebellion against God, by the violation of his law; concluding, as the serpent suggested, that they should not surely die. (7.) It was the highest instance of ingratitude, inasmuch as it was committed soon after they had received their being from God, and that honour of having all things in this world put under their feet, and the greatest plenty of provisions, both for their satisfaction and delight, and no tree of the garden prohibited, but only that which they ate of, Gen. ii. 16, 17. (8.) It was committed against an express warning to the contrary; therefore whatever dispute might arise concerning other things being lawful, or unlawful, there was no question but that this was a sin, because expressly forbidden by God, and a caution given them to abstain from it. (9.) If we consider them as endowed with a rectitude of nature, and in particular that great degree of knowledge which God gave them: This must be reckoned a sin against the greatest light; so that what inadvertency soever there might have been, as to what respects that which first led the way to a sinful compliance: they had a sufficient degree of knowledge to have fenced against the snare, how much soever they pretended themselves to be beguiled and deceived, as an excuse for their sin; and, had they made a right use of their knowledge, they would certainly have avoided it. (10.) Inasmuch as one of our first parents proved a tempter to the other, and the occasion of his ruin, this contained a notorious instance of that want of conjugal affection and concern for the welfare of each other, which the law of nature, and the relation they stood in to one another, required. (11.) As our first parents were made after the image of God, this sin contained their casting contempt upon it; for they could not but know that it would despoil them of it. And as eternal blessedness was to be expected if they yielded obedience, this they also contemned, and, as every sinner does, they despised their own souls in so doing. (12.) As Adam was a public person, the federal head of all his posterity, intrusted with the important affair of their happiness, though he knew that his fall would ruin them, together with himself, there was not only in it a breach of trust, but a rendering himself, by this means, the common destroyer of all mankind; which was a greater reproach to him, than his being their common father was an honour. We shall conclude with a few inferences from what has been said, concerning the fall of our first parents. 1st, If barely the mutability of man's will, without any propensity or inclination to sin in his nature, may endanger, though not necessitate, his fall, especially when left to himself, as the result of God's sovereign will; then how deplorable is the state of fallen man, when left to himself by God in a judicial way, being, at the same time, indisposed for any thing that is good. 2dly, From the action of the devil, in attempting to ruin man, without the least provocation, merely out of malice against God, we may infer the vile and heinous nature of sin, its irreconcileable opposition to God; and also how much they resemble the devil, who endeavour to persuade others to join with them as confederates in iniquity, and thereby to bring them under the same condemnation with themselves: this is contrary to the dictates of human nature, unless considered as vile, degenerate, and depraved by sin. 3dly, How dangerous a thing is it to go in the way of temptation, or to parley with it, and not to resist the first motion that is made to turn us aside from our duty? And what need have we daily to pray, as instructed by our Saviour, that God would not, by any occurrence of providence, lead us into temptation! 4thly, We learn, from hence, the progress and great increase of sin it is like a spreading leprosy, and arises to a great height from small beginnings; so that persons proceed from one degree of wickedness to another, without considering what will be the sad effect and consequence thereof. QUEST. XXII. Did all mankind fall in that first transgression? ANSW. The covenant being made with Adam, as a public person, not for himself only, but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him in that first transgression. HAVING the, are now rents sinned and fell, we are now led to consider, how their fall affected all their posterity, whom they represented; and accordingly it is said, that the covenant was made with Adam, as a federal head, not for himself only, but all his posterity; so that they sinned in, and fell with him. But, before we enter more particularly on this subject, it may not be improper to enquire, whether this character, of being the head of the covenant, respects only Adam, or both our first parents? I am sensible there are many who think this covenant was made with Adam, as the head of his posterity, exclusive of Eve; so that, as he did not represent her therein, but his seed, she was not, together with him, the representative of mankind; therefore, though the covenant was made with her, and she was equally obliged to perform the conditions thereof, yet she was only to stand or fall for herself, her concern herein being only personal; and therefore it follows, from hence, that when she fell, being first in the transgression, all mankind could not be said to sin and fall in her, as they did in Adam; therefore, if she alone had sinned, she would have perished alone. And if it be objected hereunto, that she could not then be the mother of innocent children, for who can bring a clean thing out of an unclean? The reply, which is usually given to this, which is only matter of conjecture, is, that God would have created some other woman, who should have been the mother of a sinless posterity, (a) The reason why these conclude that the covenant was made only with Adam, is because we never read expressly, in scripture, of its being made with Eve in behalf of her posterity; and particularly it is said, in Gen. ii. 16, 17. that the Lord God If Adam represented Eve (his rib) in the covenant, she did not fall till he fell. |