An Essay on the Mosaic Account of the Creation and Fall of Man. [ThML]
<generalInfo> <description></description> <pubHistory></pubHistory> <comments></comments> </generalInfo> <printSourceInfo> <published>London: Joseph Bouquet (1753)</published> </printSourceInfo> <electronicEdInfo> <publisherID>ccel</publisherID> <authorID>lardner_n</authorID> <bookID>mosaic</bookID> <version>1.0</version> <editorialComments></editorialComments> <revisionHistory></revisionHistory> <status></status> <DC> <DC.Title>An Essay on the Mosaic Account of the Creation and Fall of Man.</DC.Title> <DC.Creator sub="Author" scheme="short-form">Nathaniel Lardner</DC.Creator> <DC.Creator sub="Author" scheme="file-as">Lardner, Nathaniel (1684-1768)</DC.Creator> <DC.Publisher>Grand Rapids, MI: Christian Classics Ethereal Library</DC.Publisher> <DC.Subject scheme="LCCN"></DC.Subject> <DC.Subject scheme="ccel">All;</DC.Subject> <DC.Contributor sub="Digitizer"></DC.Contributor> <DC.Date sub="Created">2006-09-10</DC.Date> <DC.Type>Text.Monograph</DC.Type> <DC.Format scheme="IMT">text/html</DC.Format> <DC.Identifier scheme="URL">/ccel/lardner_n/mosaic</DC.Identifier> <DC.Identifier scheme="ISBN"></DC.Identifier> <DC.Source></DC.Source> <DC.Source scheme="URL"></DC.Source> <DC.Language>en</DC.Language> <DC.Rights>Public Domain</DC.Rights> </DC> </electronicEdInfo>
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3An Essay on the Mosaic Account of the Creation and Fall of Man.
THERE are not a few difficulties in the account, which Moses has given of the creation of the world, and of the formation, and temptation, and fall of our first parents. Some by the six days of the creation have understood as many years. Whilst others have thought the creation of the world instantaneous: and that the number of days mentioned by Moses is only intended to assist our conception, who are best able to think of things in order of succession. 4 No one part of this account is fuller of difficulties, than that which relates to man. And some learned Jews, as well as Origen, and others among Christians, have supposed the account before us, not to be a history, but an allegory. The present prevailing opinion is, that what relates to man is fact. And it is argued, that, as the true character of Moses is that of an historian, it would be unbecoming his judgment and exactness, to insert an allegory in the midst of historical facts, without giving any intimation of it.
I shall take the account in the literal sense, and shall go over it under these several heads or divisions. 1. The formation of man. 2. the trial, upon which he was put in paradise. 3. the temptation he met with. 4. his transgression. 5. the consequences of that, with the sentence passed by God upon the tempter, and upon the transgressors, our first parents.
51. The first thing in order is the creation of man. For with that I begin, not intending to survey the other works of God, before made.
This may be reckoned a summary account of the creation of man, which is more largely and particularly related again in the next chapter.
And God said: Let us make man, in our image, after our likeness.
It is common for Christians to say, that here is a proof of a Trinity of persons in 6the unity of the Godhead. To which others answer, that the Jews never understood these expressions after this manner, who always believed one God, and that God to be one person only, except when they fell into gross idolatry, after the manner of their Heathen neighbours. And many learned Christians are clearly of opinion, that the doctrine of the Trinity was not revealed in the Old Testament.
These interpreters therefore suppose, that the stile common to Princes, and great men, who often speak in the plural number, is here ascribed to God. Nor need the consultation, here represented, be supposed to be between equals. But God may be rather supposed to declare his mind to his angels, as counsellors. Nor will it be an invincible objection, that in this history there is no notice taken of the creation of angels. For there follow expressions, which may be reckoned to imply their existence, and their dignity, and that they were not unknown to man.
7But indeed we need not to suppose any real discourse
or consultation at all. The meaning is no more than this. “All other things
being made, God proceeded to the creation of man: or, he purposed now, at the conclusion, to make man.” And it may be reckoned probable,
that Moses introduced God, in this peculiar manner, deliberating and consulting
upon the creation of man, to intimate thereby, that he is the chief of the works
of God, which are here described. Or, in other words, according to Patrick
upon
It is here also worthy to be observed,
that according to the account of Moses,
a different method was taken in forming
man, from that, in which other animals were
8were formed.
Still at
What is the image, or likeness of God,
intended by Moses, is not clear, because
9he has not distinctly expressed it and we may now conjecture things,
which were not in the mind of the writer. Nevertheless I think, the coherence leads
us to understand hereby, as somewhat suitable to the mind of Moses, dominion
over the rest of the creatures of this earth, together with that reason and
understanding, which is a main part of the superiority of the human nature
above brute creatures, and qualifies man to rule over them, and subdue them, and
make them subservient to his own use and benefit. So are the words of this
And from inserting, in this summary account of man’s creation, on the sixth day, this particular, that God created man male and female, it may be concluded, that the woman too was made on that day: which, I reckon, is the general opinion of interpreters: though there are some things in the next chapter, containing a more particular account of the formation of man, that might occasion some doubt about it. Patrick, in particular, says: “God made woman the same day he made man: as he did both sexes of other creatures, and as he made herbs and plants with seed in them, to propagate their species."
11It is always supposed, that God made man in maturity of body and understanding. And some have been so curious as to inquire, at what age: or what was the age, he appeared to have. And in conformity to the great length of the lives of the antediluvians, they have supposed, he might have the appearance of a man of fifty or sixty years of age, according to that time.
And here the privilege of dominion over the creatures is again expressed, denoting 12it to be common to both sexes, and designed to appertain to their posterity. Be fruitful, and multiply, and replenish the earth, and subdue it. And have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.
It follows in
The first chapter of Genesis concludes thus: And God saw every thing that he had made: And behold, it was very good, And the evening and the morning were the sixth day. Every thing was now formed, according to the will, and purpose, and command of God. And every part of each day’s creation, man in particular, was good, and such as God approved and designed.
Thus we have surveyed the summary account of man’s creation, which is in the first chapter of the book of Genesis. At the beginning of the second chapter is introduced an account of the sabbath, and a description of paradise, which I forbear to insist on: but I would observe what is farther said of the formation of the first pair.
This representation of things would lead us to suppose, that Eve
was not formed on the sixth day, but some time after, because her formation is here
related after the living creatures had been shewn to Adam. Nevertheless, as before
hinted, that argument is not conclusive. Here we have only a more distinct account
of what was before related in general. 17This may be strongly argued from the
It follows at
It has been thought not improbable, that Adam had an extasy, during the time of his deep sleep, shewing him, what was done upon him: which enabled him to speak so properly, when Eve was brought to him.
This is sometimes called Adam’s prophecy. For certain, if these are the words of Adam, he must have been inspired. For he could not at this time, in an ordinary way, have distinct ideas of the relations of father and mother. But many good interpreters think, that these should rather be understood as words of Moses, who by divine direction here inserted this law.
19And thus concludes the account of the formation of the first pair.
2. The next point in order is the trial, upon which Adam was put in paradise.
Of what kind, or for what use, the tree of life was, we cannot certainly say: though the name of it might lead us to think, it would have been of use upon occasion of eating any thing noxious, or for restoring decays, and preserving the vigour of life.
20And the tree of knowledge of good and evil. It is doubted, why this tree was so called: whether it received its denomination from the event: or whether it was at first so called from the design, for which it was made and instituted, that it might be a trial of man’s virtue.
In the
Adam, as a rational creature, was subject to the law and will of God. He was necessarily bound by all moral laws and rules, and thereby obliged to love, honour, worship his creator, and to love every creature of the same species or kind with himself, and to be merciful and tender of inferior beings, in subjection to him. But God was pleased to try him also by a positive law. And this would be likewise a trial of his virtue. For there can be no doubt, but he was obliged to respect this law and restraint of his bountiful maker. And if he should disobey this law, it must be owing to some defect or failure of virtue. There cannot be conceived any reason, why he should transgress this command, unless some wrong temper, or evil thought, or irregularity and exorbitance of desire, (which, certainly, is immoral and sinful) first arose in him.
In the day thou eatest thereof thou shalt surely die. Literally, in the original, 22 dying thou shalt die. Which our translators have well expressed, thou shalt surely die.
Hereby some expositors have understood death spiritual, natural, and eternal. But I do not see any good reason, they have for it. We seem rather to be justified in taking it in the sense of natural death only, or the dissolution of this frame, the separation of soul and body. We are led to this by the words of the sentence pronounced after the transgression: Dust thou art. And unto dust shalt thou return.
In the day that thou eatest thereof thou shalt surely die. By which may be meant, that very day thou shalt become mortal, and be liable to pains and diseases, which will issue in death. Or, that very day thou shalt actually die. Which last sense may be as probable, as the other.
That is the trial, upon which man was put in paradise, and in his state of innocence.
233. The next point, the third in order, is the temptation, which he met with: the account of which is at the beginning of the third chapter of the book of Genesis. How long it was after the creation of Adam and Eve, before this happened, is not said. But it is likely, that some days had passed. The serpent found Eve alone, and tempted her in the absence of the man. Nor would his insinuations have been received, we may suppose, if he had suggested disobedience to a command, that was but just then given.
In this discourse the serpent insinuates a wrong and disadvantageous opinion of the Deity, as envious of the high happiness and dignity, which they might attain to. And Eve was much to blame, for admitting suspicions of the benevolence of him that made them.
4. I proceed immediately to our first parents' transgression, the accounts of that and the temptation being closely connected.
It is an observation of an ancient Christian writer, in Patrick upon
This part of the sentence, returning to the dust, or dying, must be supposed common to both, the man and the woman. And so far the first sentence takes place. They did not die immediately. But an irreversible sentence of death passes upon them, which would take place in a term of years, when God saw fit.
The rest of the sentence or punishment
inflicted on Adam, is suitable to the condition of his sex, as the woman’s was to
hers, whose province, as the Apostle excellently describes it,
But here arise objections, relating to the execution of the several sentences pronounced upon the serpent, the tempter, and the two transgressors. The sentence upon the serpent was: Because thou hast done this, thou art cursed above all cattle, and above every beast of the field: Upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.
This is thought a difficulty. And it is asked: Did not serpents go upon the belly before? Was not that their ordinary motion always? How else should they be serpents, if they wanted that which is their proper nature? With regard then to this, and the two other sentences of punishment pronounced upon Eve, and upon Adam, I would observe. It seems to me probable, that God foresaw the event: and that though Adam was made innocent and upright, yet he would fall. This being foreseen, there were dispositions 34made in the original formation of things, which would be suitable to what happened. Therefore the alterations to be made upon the transgression of the first pair, were not very great and extraordinary. That is, there needed not any great alteration in the form of serpents, nor in the woman’s make and constitution, nor in the temper of the ground, to accomplish what is mentioned as a punishment upon each.
Serpents there were before the fall, as is manifest. And their winding, insinuating motion is referred to. Nor did God now, after the fall, create any new species of plants, as thorns and thistles, to exercise Adam’s patience. There were already formed plants and herbs, that were not immediately useful for food, and would occasion an increase of labour and toil. And doubtless there were also lions, and tigers, and other like creatures: all originally made within the compass of the six days creation, and all good, and wisely designed, as a restraint 35upon man, according as his temper and circumstances should prove: to humble him, and to render him sensible of his weakness in himself, and his dependance upon God: and to make him thankful for all his distinctions, that he might be induced to give the praise of all his prerogatives and pre-eminences to him, from whom they came: who had made him to differ, with advantage, from the rest of the living creatures of this earth: but had also shewn, in a proper measure, his wisdom and power in them, as well as in him, and indeed is wise and holy, great and admirable in all his works.
Nor does it appear, that the whole earth, though fitted for great fertility, was made paradisaical. For, according to Moses, Paradise was a garden, a spot of ground, which God planted, a certain district or territory, designed for the accommodation of man and the living creatures with him, in a state of innocence. When Adam therefore was turned out of paradise, he would find a difference.
36It follows at
When this was done, is not absolutely certain. Moses does not say, when. And as he seems not always to keep the order of time, it nay be questioned, whether this was done very soon after the sentence had been pronounced upon them: or not till after the woman had brought forth, and was the mother of a living child.
It is very likely, that this is not mentioned in the order of time. For it precedes the account of expelling Adam and Eve out of paradise: whereas it cannot be easily supposed, that it was done so soon. It must be reckoned probable, that immediately after the transgression 37of our first parents, and pronouncing sentence upon them, they were driven out of paradise. But coats of skins could not be had, till some time after the fall. For as all the brute creatures were made by pairs, some time must have been allowed for their increase, before any could be slain in the way of sacrifice, or other wise.
Some of the Jewish writers indeed have understood this literally: that unto Adam and his wife God did make coats of skins, and clothed them: that is, he created for them such garments. Then, there would be no occasion to take from any of the beasts. But the more likely meaning is, that by Divine instruction and direction they made to themselves coats of skins. And it may be supposed, that they were but rough and unpolished.
Understand these words, as we generally do, that by Divine instruction, and with the Divine approbation, Adam and 38Eve clothed themselves with the skins of slain beasts, of sheep, or goats, or other living creatures: I should be much inclined to think, that Moses inserted this particular, as evidence, that God himself approved of clothing the body with proper and sufficient covering, as a ground and foundation of that decency, which is necessary to be observed by so sociable a creature as man, and in his present circumstances. And if the rough skins of beasts were used then, a more agreeable, and more ornamental clothing would not be unlawful or sinful hereafter: when farther improvements in arts and sciences should be made by the wit and industry of man: provided it were but suitable to the ability and condition of persons. And, for certain, a great variety of circumstances was very likely to arise in a numerous race of beings.
I say, if this be the meaning of the words, as they are generally understood, I should be much disposed to think, that Moses inserted this particular, to prevent 39all scruples upon this head. For though a thing be in itself reasonable, and highly expedient: yet there is nothing, that so effectually puts objections to silence, as a Divine precept or precedent.
However, there is a very learned and diligent Expositor[1] of Scripture, who explains this text in a different manner. He does not deny, that the original word is used for coat or clothing: But yet he thinks the word rendered coats signifies tents or tabernacles: which would be more needful than clothing in that warm climate, near paradise. Nor would the first pair, he thinks, need there so thick and heavy a clothing as that of the skins of beasts. Nevertheless, I do but just mention this sense. For that of our translation is generally approved of both by Jewish and Christian interpreters.
Still
The expression is elliptical. Somewhat is to be supplied, and to this effect,
41"Now care must be had, that he take not of the tree of life, and live for ever. ” This
seems to imply,
what was formerly hinted, that the tree of life was salutary, and healing, and might
be useful, in case of hurts, and injuries, and decays. But man having transgressed
in eating of the fruit forbidden him, and having incurred the threatened
sentence; (which too had been pronounced upon him:) it was by no means fit, he should eat
of the tree of life: the fruit of which might have rendered him immortal, or however
prolonged his days to a period, that was not suited to the circumstances, into
which he had brought himself by wilful transgression. There is an allusion to this
design, or this virtue of the tree of life in
The design of all which seems to be to intimate, that the sentence of death, pronounced upon man, was peremptory and irreversible. He was by no means to attain to immortality in this world, but suffer the change of death, or the dissolution of soul and body, and return to the dust, out of which he was taken.
The text speaks expressly of man only. But all allow, that the woman is included, and must be understood. And are we not also to conclude, that the living creatures were all to follow Adam, and leave paradise? There was no need to mention them. They accompanied him, who, had dominion over them.
43Man is sent forth to till the ground, in doing which he would have more labour, than he would have had in paradise. His employment is described by tilling the ground. For that would be his main work, as his diet, for some while at least, would be chiefly vegetable. At the entrance into Eden, by which Adam was driven out, were placed cherubim, or angels, with a bright appearance, more than ordinary, which rendered it awful.
It would be too curious, I apprehend, to inquire what became of that delightful garden, or spot of ground, in which Adam and Eve were first placed by their bountiful maker. If it subsisted for a while, it may be supposed to have been destroyed by the flood, and possibly before.
I have now surveyed the account of the creation and fall of man. And though I have not made use of the notion of its being allegorical, which usually leaves 44too much room for fansy, and for a variety of imaginations, many of which, if not all, would be conjectural yet, possibly, all is not exact history, nor every thing put in the order of time.
One instance of this, I think, we have plainly seen in the latter part of this chapter: where God’s making coats for Adam and Eve is mentioned before their expulsion from paradise: whereas it is very probable, it was after it.
Another thing seems to be transposed in the Mosaic account. The living creatures are represented to be brought to Adam, to see how he would call them, before Eve was made. But it is not easy to conceive, how that should be done on the very sixth day of the creation, when Eve was made. It might be rather done some time after it. But Moses places that transaction, as he has done, the more to shew the importance of the woman's creation, though it might in time succeed it.
45And there might be some other things instanced in, which need not to be literally taken, as here related, in the utmost strictness of interpretation.
In this account of Moses we have the origin of things. It is what speculative minds, in all ages, and in almost all parts of the world, have been employed about. God is good. But how to account, then, for evil, is a difficulty, which has greatly engaged, and perplexed mankind.
In this relation of Moses is set before us the origin of moral and penal evil, of sin, and diseases, and death, of the uncommon pains of child-bearing women, and of the great pains and labour, which man takes for the providing the necessaries of life.
And though, as has been owned, the Mosaic account is not free from difficulties, there never was a better given by any. And confider Moses only as a 46Philosopher, or Lawgiver, separate from the character of an inspired writer, his account of the creation, and of the primitive state of man, and his fall, is worthy of respect. And we have reason to be thankful for it.
I shall now mention some observations in the way of corollary.
I. All things were originally, as they came out of the hand of God, good, and were made by him in great wisdom.
After the history of the six days creation, and of man in particular, it is added
by Moses, at the end of the first chapter of
this book: And God saw every thing that
he had made, and behold it was very good.
And the evening and the morning were the
sixth day. And Solomon having with
great diligence employed his active and
capacious mind in surveying the affairs
of this world, and having observed many
instances of vanity and vexation therein,
and particularly the great degeneracy of
46mankind, says: This have I found, of this I see reason
to be fully satisfied, that God made man upright: but they have sought out many
inventions.
II. We are here led to observe the dignity of the human nature, which is so set before us, that it might not he overlooked, but might be regarded, and taken notice of by every one.
This notion of the dignity of the human nature leads us to two reflections: First, man, who has been made so excellent, and has dominion over other creatures, should act according to his dignity, as reasonable, and superior to other creatures on this earth, and should scorn every thing that is mean, base, impure, and cruel.
Another thought, which the dignity of the human nature leads us to, is this: That we can thence argue with great probability, if not with absolute certainty, that God will not lose this creature man, or suffer him to be for ever, and totally lost. If man perish and be lost, to what purpose was this earth formed? And of what use are all things therein, if man, 49to whom dominion over them was given, be taken away? and if he live not to take pleasure in, admire, use, and emprove, the rich and costly furniture, with which this earth is adorned? It is moreover highly probable, that his time on this earth is not the whole period of his existence. So we may argue from the consideration of the superior dignity of the human nature. And we may see hereafter, that the argument is not inconclusive, but rightly framed.
III. All mankind have proceeded from one pair.
Of this we could not be now absolutely sure, without some good
authority, or well attested tradition. But it is the account of Moses, the greatest
Lawgiver that ever was, and an inspired Prophet of God. The great resemblance of
mankind in the several parts of the world might be some ground of this supposition.
But it would not be full proof. For many pairs, resembling each other, might 50have been formed by God, the Creator, at once, in several, and
remote countries, that the earth might be soon peopled thereby. But the account
of Moses, I suppose, may be relied upon. Nor ought difference of complexion, and
some other lesser things, to be reckoned a valid objection. For difference of climates,
with the varieties of air, earth, water, and the lesser or greater degrees of the
sun’s heat, will make sensible alterations and differences in one and the same
species.
St. Paul observes to the Athenians, that God had made of one blood, all
nations of men, for to dwell on all the face of the earth.
This leads us to two reflections. One is, the remarkable effect of the Divine blessing, bestowing such fruitfulness, that by one pair the vast circumference of this earth should be gradually peopled, manured, and improved.
The second is, that all men ought to love one another as brethren.
For they are all descended from the same parents, and cannot but have like powers,
and weaknesses, and wants. Solomon says
IV. The Mosaic account teaches the only right order of marriage, that is, of one man and one woman.
52When the Pharisees came to our Lord with a question about divorce, they being then accustomed to polygamy, and to frequent and easy divorces, he immediately answers them, and puts them to silence, by referring them to the Mosaic account of the creation of the first pair, and the Divine institution of marriage. Careful observations upon the increase of mankind have shewn us, that the number of males and females born into the world is near equal. Consequently, great inconveniences would ensue from a perversion of the right order of marriage. Nevertheless nothing can be so effectual, to put, and keep things in a right course, as Divine authority, like that in the Mosaic account of the creation.
V. Another thing taught in this account of the origin of things is the lawfulness, purity, and innocence of the marriage state.
53For God made man male and female, and marriage was instituted
in the primitive state of innocence.
But though all are at liberty to marry, if they please, yet our Saviour,[1] as well as St. Paul,[1] seems to intimate the commendableness of the single life in some: if they are masters of their own purpose, and if they prefer it, that they may serve 54God with less distraction, and greater freedom from the cares of this life: if they chuse to deny themselves, and to give themselves wholly up to the service of others in spreading the principles of religion, or promoting the interest of civil society, in any cafes of emergence: provided also, that they herein ad without ostentation, and do not over-value themselves upon this account, nor at all despise others; then there may be some commendableness in the single life. Nevertheless, after all, it may be reckoned probable, that there are not, and cannot be, many instances of the single life with all the above-mentioned qualifications.
VI. The Mosaic account of the origin of things teaches the duty of the sexes to each other in the marriage state.
This account teaches this, and is designed so to do. The
design is so apparent, that it may, possibly, lead some
to question, whether there is not some
55studied contrivance in the narration. And if all is history, and
things were so performed, in the order here related, it may be esteemed unquestionable,
that things were so done, particularly, that God created the man and the woman in
this manner, and in this order, on purpose to convey these instructions. So therefore
argues St. Paul,
Indeed all nations by their own reason
and observation have discerned the same,
and have allotted to men the cabinet of
princes, the senate, and courts of judicature,
56as well as the command of navies and armies. But there are
two ways of teaching one and the same thing. One is by reason, the other is by facts
related in a certain order, and clothed with certain circumstances. And this latter
method may be least offensive, and as effectual, as the other. For comparisons
between equals, or nearly so, are odious and disagreeable. Few or none can bear
to insist upon majesty of countenance, bulk and strength of body, compass of knowledge,
and solidity of judgment, as grounds of superiority and pre-eminence; when too there
may be on the other side advantages of a different kind, that will bring the balance
very nigh, if not quite, to an equilibre. The Mosaic narration affords a better,
as it is a softer argument.
VII. Man was put upon a fair and equitable trial, and fell from his primitive state of happiness by his own fault.
Divines of all denominations, I think, are agreed, that Adam had freedom of will, power to chuse and to refuse. Good and evil were set before him. Nor was it a difficult thing, to avoid the prohibited fruit. And yet he was induced to eat of it.
VIII. If Adam, who was made upright, was overcome by temptation, we ought to be upon our guard.
This is a duty, inculcated upon all of us by our excellent Lord
and Master. Especially ought we to guard against disadvantageous and dishonourable
thoughts of the Deity. By this means, as much as any, the subtle serpent prevailed
upon and deceived Eve.
IX. The fall of our first parents is not only an argument to watch
ourselves, but also to watch over others. Says St. Paul
X. The sentence pronounced by God upon our first parents for their transgression was mild and equitable: or, it was a just sentence tempered with mercy.
The whole process of the judgment shews this, as related by Moses. First, 60Adam is summoned. He could not deny, that he had eaten the forbidden fruit. But he has an excuse: not a very good one, yet an excuse it is. The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. The woman too had tasted of the forbidden fruit, and had first tasted. She likewise has an excuse and apology: and though not sufficient, yet of some moment. And the woman said: The serpent beguiled me, and I did eat. Still farther, God begins with pronouncing sentence upon the serpent, which must have been exceeding comfortable to our first parents. And an intimation is given, that the seed of the woman should prevail against the serpent: or, that the cause of truth and innocence, religion and virtue, and the true interest and happiness of man, should prevail, and take place in the end.
And though afterwards there are distinct and several sentences pronounced upon each, even upon Adam, and Eve: 61and the sentence of death, as common to both: yet they are not immediately destroyed, but have time afforded for repentance.
We cannot forbear therefore to observe the justice and the equity of the Divine Being. Man must die, but not immediately. And he would meet with arguments to establish his resolutions for obedience to the will of God, and for performing the duties of his present condition. The angels that fell, appear not to have had any mercy shewn them. They, it is likely, had no tempter. Herein, then, there is a difference between man and them. God in his great goodness and equity considers this, and treats man accordingly. This, as well as other things, should induce us to acknowledge the goodness of God, and to guard against all those sentiments that impeach it. God is the fountain of goodness. God therefore is the most merciful; and most equitable being in the universe.
62XI. The Mosaic account may lead us to think, that some magnify the consequences of the fall of our first parents.
The sin of Adam was the introduction of death, and of the miseries
of this life. And so far his sin is imputed to his descendents, that they all become
liable to the sentence of natural death. As St. Paul says
But beside this, some assert, that the descendents of Adam derive from him a vitiated and corrupted nature, unable and 63averse to good, and inclined to evil. But where is this taught, either in this origin of things, now before us, or in any other part of Scripture? And would not this be, in reality, to make God the author of sin? Is not this imitating guilty Adam, who said: The woman whom thou gave to be with me, she gave me, and I did eat? But if men could allege a vitiated nature, it would be a better apology, than that of Adam. The bad conduct and the solicitations of the woman could be no more at the utmost than a temptation from without. But nature is inborn, and the man himself. If a bad nature be derived to him without his own fault, the evil is past remedy, and quite out of his power. And if bad actions flow from a bad nature, he is scarce accountable for them. They must be put to the account of nature, and the author of it.
Besides, what reason is there to apprehend so great an alteration made in the 64nature and powers of man by Adam’s transgression? Is there an immense difference between Adam and his posterity? Adam was made innocent. But his virtue was not confirmed. How easily were Adam and Eve misled, and drawn into transgression! Is it not very strange, that, in their circumstances, they should not be satisfied, without tasting of the tree of the knowledge of good and evil: when the prohibition was so express and strict, and they enjoyed great plenty of other things? The positive law, delivered to Adam, forbidding him to touch the fruit of that one tree, was a proper trial of his virtue. For it cannot be doubted, that he was obliged to respect this law of his Creator. And if he should disobey it, that must be owing to some defect or failure of moral virtue, as before observed.
Let us, then, not be unwilling to consider, whether the consequences of the fall of our first parents be not aggravated 65by some: and let us be careful, not to admit any schemes, which are derogatory to God’s honour, and which countenance or justify men in their allowed weaknesses, or wilful transgressions.
XII. Finally, from the Mosaic account of the origin of things, and the explication, which has been now given of it, we may be enabled to perceive, that the permission of the fall of our first parents, with the consequences of it, is no reflection upon the wisdom of the Divine Government.
For rational creatures must be put upon trial. They cannot be without freedom of will, which may be abused. And as our first parents did not sin without a tempter, or of their own motion, as many of the angels seem to have done, God in his treatment of them has joined mercy with justice. Hence will arise glory to God, and good to men. God by his long-suffering and patience, and 66the instructions afforded to them, and other methods of his Providence, the result of his unsearchable wisdom and goodness, will bring many of the sons of Adam to repentance, true holiness, eminent virtue, and heavenly glory and happiness, exceeding what could have been enjoyed on this earth, even in paradise itself.
The virtue of true penitents is sometimes very great. They gain an establishment in the love and fear of God,
and a full resolution for all goodness.
The steady virtue of men amidst the
temptations of this world will exceed the
virtue of Adam in paradise. It is true,
they are not innocent, as he was. But
they are upright, and fully resolved, and
they overcome strong temptations. And
the moment of their virtue, according to
equitable construction, (and such is that
of the Divine judgment:) may equal,
and even surpass the virtue of an angel,
who has not so great temptations, I am
67the more led to this, considering the great recompences, which
God in the gospel has proposed to the faithful, the Ready and victorious in this
state of trial. And if we may attain to such excellence here, and such glory hereafter,
we are greatly to blame, and much wanting to ourselves, if we do not strive against
sin.[1]
The END.
Just Published
Just Published,
Printed for J. Bouquet, at the White-Hart, in Pater-Noster Row,
With the approbation and affiffance of the Author’s Relations,
Beautifully printed in two large Volumes Octavo, price bound in plain calf Eleven Shillings, (with the Head of the Author engraved from an original Painting, and Memoirs of his Life,)
A Complete Collection of the Sermons and Tracts, written by the late truly learned and pious John Jeffery, D. D. Archdeacon of Norwich.
*** Several pieces are now first printed from the Author’s Manuscripts, which make near two thirds of the Second Volume.
A Treatise on Virtue and Happiness. By Thomas Nettleton, M. D. and F. R. S.
—Rectius hoc est
Hoc faciens vivam melius; sic dulcis amicis
Occurram.
The Third Edition. Printed from a copy in the possession of the Author’s Widow, considerably altered and improved by himself, Octavo, Price bound 4s.
Indexes
Index of Scripture References
Genesis
1:20 1:22 1:24 1:26 1:26 1:26 1:26 1:26 1:27 1:27 1:27 1:27-28 1:28 1:29-30 2:7 2:7 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:16-17 2:17 2:18 2:18 2:19 2:20 2:21 2:21-22 2:22 2:23 2:24 2:25 3:1 3:1 3:2 3:3 3:4 3:5 3:5 3:6 3:7 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:21 3:22 3:22 3:22 3:23-24
Job
Proverbs
Ecclesiastes
Matthew
Acts
Romans
1 Corinthians
2 Corinthians
1 Timothy
Hebrews
Revelation
Index of Pages of the Print Edition