it. To him therefore, in addition to the moral law which was written on his heart, and from which he could not deviate without opposing all his innate propensities, a positive precept was given: the will of his Creator was enacted into a law: and that which was indifferent in itself, was made a test of its obedience. All the trees in Paradise were given to him for the nourishment and support of his body. But that he might have an opportunity of acknowledging his dependence on God, and his ready submission to the divine will, one tree was excepted; and the use of it was prohibited under the severest penalties. This prohibition is to be the subject of our present consideration: and, in order that it may be understood in all its bearings and relations, we shall endeavour to explain, I. Its import The name given to the forbidden tree strongly marked the importance of abstaining from it [Adam was created in the perfect image of his God. He knew every thing that was good, but nothing that was evil. This was his honour and his felicity. The knowledge of evil would have marred, rather than augmented, his happiness. Such knowledge, if speculative, would be only vain; if practical, be ruinous. We have no reason to think that the fruit of the tree was at all noxious in itself; but, as being forbidden, it could not be eaten without guilt: and therefore the designation given to the tree itself was a standing memorial to Adam on no account to touch it; since by eating of it he would attain the knowledge of evil, which, through the perfection of his nature, he was hitherto unacquainted with.] The necessity of abstaining from it was yet more awfully inculcated in the penalty annexed to disobedience [The death which, in the event of his transgressing the command, was denounced against him, was three-fold; it was temporal, spiritual, eternal. His body, which had not in it. naturally the seeds of dissolution, was to be given up a prey to various diseases, and at last to return to the dust from which it sprang. His soul was to lose both the image and enjoyment of God, and to be consigned over to the influence of every thing that was earthly, sensual, and devilish. And, after a certain period, both his body and soul were to be "cast into the lake which burneth with fire and brimstone; which is the second death." That such was the penalty, appears from the event: for, upon transgressing the divine command, he became mortal: a change also instantly took place in his intellectual and moral faculties; as he shewed, by attempting to hide himself from God, with whom he had hitherto maintained the most familiar converse. The eternal duration of his punishment may be inferred from the penalty annexed to sin at this time: for if the wages of sin be eternal death now, there can be no doubt but that it was so then a. There was, however, an implied promise, that, if he persevered in his obedience, he should live for ever. In the law which God has since published, and to which the same penalty is annexed for disobedience, we are assured, that whoso doeth the things which are commanded, shall live in them": from whence we may conclude, that there was a similar reward prepared for Adam, if he should continue to obey his God. It is true that the law can not give us life now; but that is not owing to any change in God's regard for obedience, but to our incapacity to render that obedience which his law requires d. If we could keep all the commandments, we should, by keeping them, enter into life. And it is manifest that the same reward would have been given to Adam; since we are told, that "the law was ordained to life '."] The import of the prohibition being made clear, let us consider, II. Its nature— It could not be expected that in so brief a history as that before us, every minute particular should be explained: indeed, it was intended that the subsequent revelations of God's will should clear up things which were left in a state of obscurity. Now from other parts of scripture we find, that this prohibition was, in reality, a covenant; in which, not Adam only, but all his posterity were interested. In this covevant, Adam was the head and representative of all his seed; and they, to the remotest generations, were a In Rom. vi. 23. death, which is the wages of sin, and the life which is the gift of God, are contrasted; both being of the same duration. Compare also Matt. xxv. 46. b Compare Deut. xxvii. 26. and Gal. iii. 10. with Lev. xviii. 5. and Rom. x. 5. and Gal. iii. 12. c Gal. iii. 21. d Rom. viii. 3, 4. e Matt. xix. 17. f Rom. vii. 10. to stand or fall in him. In proof of this we may observe that, 1. In this prohibition are contained all the constituent parts of a covenant [Here are the parties; God on the one side; and Adam, for himself and all his posterity, on the other. Here are the terms expressly declared: there was a condition prescribed, namely, that Adam should obey the divine mandate; on his performance of which condition, he had a promise of life; but on his neglecting to perform it, a threatening of death. Lastly, there was also a seal annexed to the covenant: as the rainbow was a seal of the covenant made with Noah; and circumcision and baptism were the seals of the Abrahamic and Christian covenants; so "the tree of life was a seal of the covenant made with Adam; it was a pledge to Adam, that, on his fulfilling the conditions imposed upon him, he should participate the promised reward.] 2. The consequences flowing from the transgression of it, prove it to have been a covenant [Death and condemnation were the immediate consequences of Adam's sin. Nor were these confined to the immediate transgressor; they were entailed on his remotest posterity: by that one act of his all his children are constituted sinners, and are consigned over to death and condemnation. Both scripture and experience attest this melancholy truth. Now how can we account for so many millions of persons being involved in his punishment, if they were not in some way or other involved also in his guilt? Surely Judge of all the earth will do right;" and therefore, when we behold punishment inflicted on so many beings, who were once formed after the divine image, we may be sure that in the sight of God they are considered as guilty; and, as infants cannot have contracted guilt in their own persons, they must have derived it from Adam, by whom they were represented, and in whom they died.] "the 3. It is represented as exactly corresponding with the covenant which God made with Christ on our behalf [Nothing can be more laboured than the parallel which St. Paul draws between Adam and Christ in the passage we have just referred to. Not content with tracing all evil to Gen. ix. 8-17. Rom. iv. 11. h How often is it repeated, that all these evils proceeded from the offence of one man! See Rom. v. 12-19. the offence of one, he declares that that one person, even Adam, was "a type or figure of Him who was to come;" and that as death and condemnation came by the offence of ONE, that is, Adam; so righteousness and life come by the obedience of ONE, even Christ. In another place he draws precisely the same parallel, representing Christ as "the second man," "the last Adam;" and affirming, that " Adam all died, so in Christ shall all be made alive'." as in These things collectively, clearly prove, that the prohibition was not a mere personal concern with Adam, but that it was a covenant made with him on behalf of himself and all his posterity. If it be thought strange that God should make other persons responsible for Adam's conduct; we answer, that, amongst ourselves, the happiness of children is greatly involved in the conduct of their parents; and that God expressly avows, on another occasion, that he did make a covenant with some on behalf of others who were yet unbornm and if he did it on one occasion, he might with equal propriety do it on another.] But lest there should lurk in the mind any dissatisfaction with this mysterious appointment, we proceed to shew, III. Its reasonableness Consider its reasonableness, 1. As a prohibition [If the will of the Maker were to be enacted into a law, for the purpose of trying the obedience of man, we cannot conceive a more easy and simple method than the prohibiting the use of one single tree amidst the thousands which were laden with the choicest fruits. If God had prohibited all except one, it would have been highly reasonable that He should be obeyed, seeing that they were all the works of His hands, and He was at liberty to give or withhold, as it seemed to Him good. But when He gave the free enjoyment of all, and denied him only one, certainly nothing could be more reasonable than that His will should be honoured by a cheerful compliance. Nor was it less reasonable that the prohibition should be enforced with so severe a penalty: for the object of the penalty was, to keep Adam from transgression, and to shut him up under a necessity of continuing holy and happy and i Rom. v. 12—19. 11 Cor. xv. 22. k 1 Cor. xv. 45, 47. : therefore the more awful the sanctions were, the more likely they were to answer the desired end; and the more gracious was God in annexing them to the prohibition.] 2. As a covenant [It is but a small thing to say concerning the covenant, that it was just: we go much further; and affirm, that it was in the highest degree favourable and advantageous to all who were interested in it. Consider the state in which Adam was, when subjected to the temptation; and compare with it the state in which we should meet temptation, supposing every one of us to be called forth to the trial as soon as ever we entered into the world: he was perfect; we are imperfect: he was in full possession of all his faculties; we should begin our conflict while all the powers of our souls were in a state of infantine weakness: he was exposed to only one temptation, and that apparently easy to be withstood, on account of his having no evil disposition to close with it; we should be assaulted with ten thousand temptations, with every one of which we have a proneness to comply: he conflicted with his enemy who was yet unskilled in the work of beguiling souls; we should engage him after his skill has been augmented by the experience of six thousand years: he was fortified by the consideration that not his own happiness only, but that also of all his posterity, depended on him; whereas we should have no other motive to stedfastness than a regard to our own personal welfare. Let any one compare these states, and then say, whether Adam or We were more likely to fall: and if it appear that his situation was far more conducive to stability than ours, then must it be considered as a great advantage to us to have had such a person for our covenant-head. If it be said, that eventually we are sufferers by it; we may well be satisfied with it; since if he, with all his advantages, was overcome, there is no hope at all that we, under all our disadvantages, should have maintained our integrity. Nor can we doubt, but that if all the human race had been summoned before God at once to hear the proposal of having Adam for their covenant-head, every one of them would have accepted it, as a signal token of the divine goodness.] INFER, 1. What folly is it to seek for happiness in sin! [Depraved as every thing is by means of sin, yet is there all that we can wish for in this transient state, together with a liberty" richly to enjoy it." We have not a sense for which God has not provided a suitable and legitimate indulgence. Survey the number, brightness, magnitude, and order of the heavenly bodies; or the innumerable multitude of animate |