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ADAM AND HIS TIMES
B-Y
JOHN M. LOWRIE, D. D.
AUTHOR OF " ESTHER AND HER TIIES.
PASTOR OF THE FIRST PRESBYTERIAN CHURCH,
FORT WAYNE, INDIANA.
"No age
Can outgrow truth, or can afford to part
With the tried wisdom of the past, with words
That centuries have sifted, and on which
Ages have set their seal."
BoNAG.
PHILADELPHIA:
PRESBYTERIAN BOARD OF PUBLICATION~
No, 821 CHESTNUT STItEET.




Entered according to Act of Congress, in the year 1861, by
JAMES DUNLAP, TREAS.
in the Clerk's Office of the District Court for the Eastern District
of Pennsylvania.
STEREOTYPED BY WILLIAM  W. HIIADING, PHILADELPHIA.




PREFACE.
THESE chapters do not pretend to discuss their grave
topics with'the critical learning that might befit the theological chair. It is indeed important that all Scriptural
doctrines should be truthfully and accurately stated; but
it is an excellency of the Bible that it reserves no doctrines for a special class of disciples. It is a Revelation,
and it invites every man to become a learner.  We recognize no such difference between the pupils in a theological
school, and the readers of a religious book, or the hearers
in a Christian sanctuary, as to allow that the first are to
be taught doctrines which they are not in turn to transmit to their hearers. The book is for all; the same substantial teachings each believer needs, that he may become a perfect man in Christ Jesus; the same truths give
vigour to piety in any sphere of duty. And if we may
grant that the ministry of the gospel, set for the defence
and the interpretation of.the truth, should have a critical
acquaintance with the sacred text, and a wider range of
information touching the views of opposers and errorists;
even this difference, which regards only the manner and
3




4                     PREFACE.
extent of the teachings they receive and not the doctrines
themselves, is a difference less plainly marked in our own
times than formerly.  For now every man is a reader;
the press vies with the pulpit in discussing sacred themes;
and hundreds of men, all over the land, are ready to receive the judicious discussion of any Scriptural teachings.
The doctrines here treated of belong to every age of
the Church, and are traced back to the earliest period of
revealed religion; and no intelligent man can judge them
unsuitable for the instruction of a Christian people. Yet
it is perhaps true that they are less discussed among us,
than in the days of our fathers. But may it not be that
the stirring activity of our times needs.a larger admixture of their thoughtful training in those sterling doctrines, that have never been neglected without enervating
the piety of the Church, and never been received without
invigorating it?
These pages contain the substance of a course of lectures given to the congregation of which the author is
pastor. They are not printed as originally spoken. Many
practical thoughts and exhortations have been omitted,
and this partly because the manuscript was not used in
the pulpit. The reasons which induced their original
preparation may justify their wider circulation by means
of the press. They are such as these: All Scripture is
given by inspiration of God, and is profitable. The people of God have a tight to all the teachings of his word;
the entire scheme of salvation cannot be presented, nor
the symmetry of any parts be preserved, if these things




PREFACE.                      5
are omitted. The Scriptural method of teaching doctrine
is not in the abstract form, but in connection with the
events of life and history which call forth the doctrine,
and illustrate it, and give it interest. An intelligent people cannot be formed under any ministry that does not
take pains to give careful instruction. The more patient
thought is demanded of any people, the more fully will
they rise to it, provided their interest can be awakened;
and finally, the press is the most fitting means of teaching truths which require more mature thought than can
be given at a single hearing.
The theology of the book accords, it is believed, with
that of the old Calvinistic divines.  No effort is made
at an unattainable originality upon themes sixty centuries
old. There will be found, indeed, no servile copying of
any human master; but our respect is profound for the
Scriptural writers. Of them we cannot say more, and
desire not to say less, than that the longer we study them
the deeper is our conviction that "holy men of old
spake," not by the promptings of human wisdom, but
"as they were moved by the Holy Ghost."
If things are found here that others have said before,
let the words of an ancient critic be a sufficient defence.
They who are competent to make the charge will respect
the authority.  "Quum  pravum  quoddam  (ut arbitror)
studium  circa scriptores artium  exstiterit, nihil eisdem
verbis, quve prior aliquis occupasset, finiendi; quse ambitio procul aberit a'me."  Quint. Inst. Orat.  Lib. II.
C. xv. ~ 37.








uoIN TENTS
C HAPTE R I.
THE RELATION OF THE OLD TESTAMENT TO THE NEW,
PAGE
Christ came not to destroy the law; he fulfils itstypes,and predictions; and the moral law. Law and gospel harmonize. 0.
T. Scriptures not superseded: consistent with the New. Christ
gave his sanction to the ancient Scriptures: indeed they are
more instructive now than ever —Religious experience of
ancient believers profitable............................................. 13
CHAPTER II.
OLD TESTAMENT BIOGRAPHIES.
Past ages live in history and biography. We need faithful delineations. Scriptural descriptions truthful. We get just ideas
of the persons-Hard to decide what allowance to make.
These are our examples...................................... 22
CHAPTER III.
THE FIRST MAN.
Life of the first man interesting. His influence ever felt. "The
Son of God." A perfect man. "Very good." His knowledge,
uprightness, immortality, conscience. Thoughts upon conscience........................................................   28
CHAPTER IV.
ADAM IN PARADISE.
Eden. A beautiful spot- Like heaven. Liable to fall. A tiller
of the ground-Employment a blessing-Not lawless, but in
subjection-Self-denial an essential element of earthly piety.
Our happiness.................................................................    34
(7)




8                       CONTENTS.
CHAPTER V.
TIE GARDEN AND ITS TREES.
PAGE
Many opinions respecting Eden. Its site-Discrepant viewsTrees of beauty and food. Vegetable food-Two trees-The
tree of knowledge-The tree of life.................................... 40
CHAPTER VI.
MARRIAGE AS GIVEN IN EDEN.
First social institution. Ordained of God. Two parties-Eve a
helpmeet. Marriage honourable-Unwise restrictions-Permanent-Ruled by love-Divorce-Value shown by tendency
to corruption-Evils of our time. An aged couple. A happy
land where the Scriptural ordinance is maintained................ 45
CHAPTEtR VII.
THE ORIGIN AND PERPETUITY OF THE SABBATH.
Sabbath in Eden-Not a Jewish institution-For man innocent
and more needed now. Observed before Moses; predicted
after Christ; for man. The change of day argues perpetuity.
Only perpetual things retained under-the gospel-Paul's meaning................................................................    67
CHAPTER VIII.
NATURE, DESIGN, AND DUTIES OF THE SABBATH.
Sacred obligations of the day-Men want a Sunday-A desecrated Sabbath undesirable-Proper use-The original-More
needed since the fall-Especially in our age-Steam and labour
-The poor-U. S.-Like marriage, a family institution-This
secures all the rest-Baxter-Holy time —Important question
-France-A type of heaven. Paradise lost and regained... 76
CHAPTER IX.
-THE ORIGIN OF EVIL.
The Labyrinth-How  sin?  Theories.  "God the Author of
Sin." "A necessary evil." Incredible and mischievous-The
guiding thread-We must acknowledge facts-God sovereign
and man free-Permitted: in sovereignty and wisdom............ 86




CONTENTS.                           9
CHAPTER X.
THE GREAT TEMPTER.
PAGE
The serpent-Satan-Scriptural teachings of him................. 94
CHAPTER XI.
MAN'S FIRST SIN.
Some think the first sin insignificant. Serious for many reasons
-Threatening and promise-Representative-Adam knew it.
Personal duty. This offence serious-The chief of sinners..... 98
CHAPTER XII.
THE TEMPTATION.
Brief sketches-Eve-Tempter's manner-sight of the tree-distrust-gradual-Adam  tempted-Good and evil-Unwilling
to meet God-Falsehood; self-justification; impenitence....... 106
CHAPTER XIII.
THE GOSPEL ANNOUNCED.
The tempter first judged-The serpent-Satan-The conflictGerm of the gospel —The Seed is Christ-Traditions.  Christ's
people-A long struggle and its results.............................., 114
CHAPTER XIV.
THE SENTENCE UPON EVE.
Not on Eve alone-Woman more religious than man. Spiritual
interests-A blessing to the race-mothers-Crowning virtue.. 124
CHAPTER XV.
LABOUR.
Ground cursed; yet labour needful-Weeds, &c., employment,
and toil-Scriptural generalization-Agriculture represents all
labour. Toil-Not purely a curse-Honourable industry.....,. 130
CHAPTER XVI.
DEATH.
Is man mortal by constitution? Various pains and ills: wars:
violence:  &c...........................................................,,...  140




10                      CONTENTS.
CHAPTER XVII.
THE CURSE UPON THE RACE.
PAGE
Evils upon all men. Universal sinfulness, and connected with
Adam-Scripture statements-Dr. Dwight's arguments-Sinful
by nature as truly as rational-Entire depravity. Meaning of
total depravity-Facts-Philosophy-We must classify factsProvidential as well as  Biblical-Explanations not fully
satisfactory, The Scriptural solution superior..................... 148
CHAPTER XVIII.
PRELIMINARY STATEMENTS.
True teachings, and man's conceptions of them-Progress of
opinion and true science-Astronomy-N. T. truths clearerPractical benefit and theoretical ignorance-Use of laws not
understood. The early and the late where true, consistentFacts concerning Adam, plain for ages-Adam Representative. 159
CHAPTER XIX.
DEFINITION OF TERMS.
Covenant of works-Federal Head-Imputation-Guilt............... 165
CHAPTER XX.
WHENCE THE AUTHORITY OF A REPRESENTATIVE?
Principles of representation familiar-Adam not merely a father
-Representation just, wise, and needful-Ground of Adam's
authority-Inquiry respecting choice. Government divine as
an ordinance. How far in human hands? A legal representation of those that voted against and not at all-Divine appointment, where it can be ascertained, the best possible basis
of authority. Thefact in Adam's case proves the right......... 170
CHAPTER XXI.
THE COVENANT MADE WITH ADAM-REASONABLE ARGUMENTS.
Worthy of God's wisdom-Man under law-A covenant changes
-Advantages-Had Adam stood, the gratitude of the raceDifficulties in any view-" Voluntary nature of man." "Evil
examples." " Divine constitution." No progress made by such
solutions. A covenant less difficulties and superior advantages. 177
CHAPTER XXII.
THE COVENANT MAD'E WITH ADAM-SCRIPTURAL ARGUMENTS.
Genesis-Parties, terms, penalties of covenant-Circumstances all
consistent with this view. God's usual methods-Covenant




CONTENTS.                         11
PAGE
often spoken of-Noah, Abraham, David, &c.  Scriptural
references.  Hosea, Corinthians, Romans  V.-InfantsAdam's one offence-Practical influence............................. 187
CHAPTER XXIII.
ADAM, THE FIRST AND THE SECOND.
Early knowledge of redemption-Adam  knew Christ trulyAdam and Christ representative-Paul's illustration-Not entirely alike-Both public persons. Proof........................... 196
CHAPTER XXIV.
THE AFFILIATED DOCTRINES.
Principles implied-Representation-Imputation-Sin and righteousness-Analogies and differences-Federal Headship-Objections-Light upon each other...............................   203
CHAPTER XXV.
THE SECOND ADAM GREATER.
Parallel not complete. The Second greater-Condemnation by
law. Salvation by grace-Recovery more difficult-One and
many-More than restored-Perplexities-Grounds of faithPrecious invitations. Happy they who make this covenant... 208
CHAPTER XXVI.
ADAM'S FIRST BORN SONS.
First parents repentant. Skins of beasts-Paradise left-First
born-Parental love and duty-Disappointment-Differences
of character, occupation, worship....................................... 218
CHAPTER XXVII.
THE WORSHIP OF CAIN.
Early worship-Mistake of reason-Man a sinner-Bloody sacrifices - Prophecy — Faith - Revelation  and Reason.  First
errorist-Works of righteousness. Woe to the way of Cain... 225
CHAPTER  XXVIII.
THE REJECTION OF CAIN.
Results.  Fire from  heaven-Rage and impenitence-Long~
suffering mercy-Expostulation.  Increasing sin.  FaithMurmuring unprofitable-Convictions lead to God or hairden..... 231




12                       CONTENTS.
CHAPTER XXIX.
THE SACRIFICE OF ABEL.
PAGE
Sacrifice- The animals offered: significancy - Ceremonies —
Honourable  confessions.  Sympathy with erring-Abel's
offering-Blood of sprinkling........................,,.......... 237
CHAPTER XXX.
THE DEATH OF ABEL.
Gradual separation of the brothers. Men of mature life. A
hundred years of sin-Dreadful deed —Parental grief-First
human death-Honour of Abel-Joy in heaven..................... 244
CHAPTER XXXI.
THE CRIMINAL EXPOSED.
Concealment-Conscience-God  speaks.  Brother's  keeperFalsehood vain-Webster's speech. Circumstantial evidence
-Necessary: Satisfactory.......................................... 252
CHAPTER XXXII.
CAPITAL PUNISHMENT.
Cain's apprehensions. Arguing against capital punishmentsMosaic laws-Noah and all nations-Public and private deedsWe need every safeguard-The Divine Law-Life insecure..... 260
CHAPTER XXXIII.
THE PUNISHMENT OF CAIN.
Why death remitted to Cain?  Disproof of justice-Sovereign
privilege — Who would execute the penalty?  Why fear?
Conscience.............................................................. 269
CHAPTER XXXIV.
CALLING UPON THE LORD.
Time softens grief-Seth-Eight generations-Calling upon the
Lord. Profanity.  Prayer-Public worship-Revivals of religion-Interest and anxiety. Church and world divided.
Adam's deep concern.................................................... 276
CHAPTER XXXV.
LONG LIFE,
Longevity-Adam's adult life-Traditions to Jacob-Life shortened. Gen. vi.-xi. Moral reasons-Would we better prepare
-One sinner destroyeth much-Time enough. No account
of Adam's death. Time and eternity.............................284




ADAM AND HIS TIMES.
CHAPTER I.
THE RELATION OF THE OLD TESTAMENT TO THE NEW.
This word divine, which on the desert sands,
On Judah's sacred hills, on Babel's plains,
Was penned by Moses', David's, Daniel's hands;
Which precious gospel, righteous law contains,
And God's great mystery to man explains;
Prophetic, promising the woman's seed,
Historic, telling of his wondrous birth,
His wondrous words, his death for man's great need,
Doth by God's Spirit teach the sons of earth,
And chiefly doth reveal a Saviour's work and worth.
THE words of our Lord Jesus Christ, "I am not
come to destroy the law, but to fulfil it," are true,
in a remarkable degree, of the entire Old Testament
writings. He indeed fulfils the shadowy teachings
of the ceremonial law. And he also answers many
of the remarkable predictions made by the ancient
prophets. Still further, in every just sense of the
term, he sustains the moral law; which, in the
proper use of language, is the law of God. Under that
2                                      13




14          ADAM. AND HIS TIMES.
law he was voluntarily made, (Gal. iv. 4,) when he
assumed our nature as the Mediator between God
and man. His entire life was in obedience to that
law; his teachings supported the spirit and principles, the precepts and the penalties of that law;
his expiatory death was under the sentence of that
law; and, different as his gospel is from the law in
nature and influence, yet no man ever partakes of
the blessings of the gospel of Christ, who does not
approve of the law of God as "holy, and wise, and
good;" Rom. vii. 12; and who is not cheerfully
subject to the guidance of the law. Great as are
the differences between law and grace, they harmonize in glorifying the same God, and in demanding a like holiness; and a true believer in the gospel
of Christ is a lover, invariably, of the law of God.
A teacher who makes the law of perpetual obligation; who vindicates its true.teachings from the
glosses of error; who honours it in every aspect,
and that in the most remarkable and illustrious
manner; and who is succeeded by a race of disciples whose purity of doctrine and purity of life
combine to promote his cause, may justly claim to
support the law of God.
But if this is the direct force of our Lord's words,
it is true also that they mean more. The entire
Scriptures, as already in the hands of men, are
sustained by hiin, as he fulfils the law. These Old
Testament writings are neither so clear nor so full
in their teachings of religious truth, as are the




ADAM AND HIS TIMES.             15
writings of the New Testament. When the Son of
God is manifest in the flesh, we may look for revelations in advance of any thing before granted to
prophets that were merely human. Perhaps some
minds might anticipate that the New would supersede the Old: that the servants would be allowed
to step entirely aside since their Lord had come.
But this would be to overlook the great fact that
these servants owed their wisdom and authority to
a Divine commission. With this in view, we may
rather judge that the teachings of Christ should be
in full harmony with all that had gone before. Just
as it is with all the truths we learn in our childhood,
that they remain true, even when the clearer conceptions of riper years enable us to know the same
things better; just as the earlier astronomers learned
much of the positions and motions of the heavenly
bodies, and the telescope enables us in modern times
to learn more of the same things; just as, to say
nothing of the errors and misconceptions in both
these cases, all the earlier truths are in full harmony
with the later truths: so, in the Scriptures of the
Old and New Testaments, the revelations of the
Holy Spirit are all true, and therefore all consistent
with each other. It may be then that the early
church did not understand as we do; it may be that
the late prophets are superior, and especially so is
the Lord of all the' prophets. But it would be very
strange to find any contradiction between them, or
any necessity for repealing the earlier teachings;




16           ADAM AND HIS TIMES.
since all these teachings are of Divine authority,
and the earlier servants were sent by the same Lord.
That they were ignorant of things we now know:
that they misconceived the meaning, or could not
understand the meaning of some things they had:
that they predicted the future less for themselves
than for us, (1 Peter i. 12,) may all be true, without implying that the teachings of the New Testament are designed to set, aside the teachings of the
Old.
And it is really found that, taking the Old Testament as a whole, Jesus Christ came not to destroy
but to confirm and establish it. The old economy
gives place to the new: as we are taught in several
passages of Paul, Heb. viii., Gal. iii. But by this
is meant-not that the Scriptures -of the Old Testament teach us less than before, or are less profitable for rebuke and instruction-only, that the
Jewish people no longer stand in the peculiar position assigned to them by the regulations given at
Sinai, and in the wilderness. The arrangements
made with them were temporary, till the seed
should come to whom the promise had been made
more than four centuries earlier. Gal. iii. 17, 19.
Yet when we make decided and important advantages belong to the Christian dispensation as compared with the Patriarchal and the Mosaic dispensations, they yet all are different ages of the same
church: the same substantial principles, both of
justice and grace, belong to them all: and the




ADAM AND HIS TIMES.           17
changes are changes of form and development. Accordingly we look in vain among the entire teachings of Christ to find one word uttered against the
Old Testament Scriptures. When Christ camethe greatest and plainest of teachers-he found
these writings in the possession of the Jews; and it
is a great thing for all succeeding times to know
that he gave to them the full sanction of his approval. This approval is both negative and positive; in what he did not say, and in what he did
say. He found among the Jews many corruptions;
and he did not fail to rebuke them plainly and
boldly. They had perverted many precepts, and
he corrected their errors. They had added things,
and he rejected the additions. But they held these
books in the most profound reverence; they esteemed them as of Divine inspiration; they reckoned the very points and letters to make each copy
as correct as possible; and he never, on the- one
hand, charged them with having failed in their duty
towards the sacred text as to its preservation; nor,
on the other hand, intimated that there was any
thing undue or superstitious in the veneration they
paid to these ancient Scriptures. If we had nothing
else, the silence of Jesus Christ would be enough to
maintain among his disciples the same veneration
for the Old Testament which the Jews of his day
showed.
But his approbation was positive also. As he
never intimates that these' writings were held in
2*




18           ADAM AND HIS TIMES.
undue estimation, or were about to lose the estimation in which they had been so long held, so he himself puts upon them the same esteem. He read
these Scriptures publicly in the hearing of the people; he appealed to them as establishing his own
claims; he enjoined upon his hearers to read them,
without a qualifying word to suggest their waning
influence; he constantly assumes the entire correctness of all their teachings; he declares that the
Scriptures cannot be broken; and, in fact, he builds
upon the narratives, and laws, and doctrines of the
Old- Testament, the entire structure of the New
Testament Church.  It is a statement not too
strong by a single word to affirm, that the Old
Testament writings, as they were held in the hands
of the Jews in the days of Jesus Christ, have the
entire sanction of his approbation and authority.
And, indeed, if the statement fails, it rather does
so in understating the truth. Not only may we
challenge any man to point out in the words of
Christ Jesus, a single declaration that weakens the
authority of these Scriptures; not only may we affirm that the New Testament would be an incomplete and fragmentary volume in the absence of the
Old; but we may very plainly see that the Old Testament is a more instructive volume to us than even
it was to the former ages. We may understand
every important thing better than they did, and
this almost in the same sense that an advanced
scholar understands the rudiments of any scienco




ADAM AND HIS TIMES.            19
better than one who is learning the same things for
the first time. Many truths were clearly taught them,
as even Jesus Christ gives us no other moral law
than that which found so clear an exhibition in the
two stone tables of Sinai.  The Decalogue, therefore, stands, and will stand, while time lasts, the
unchanging expression of human duty. Many things
were taught them by types and shadows. But we
can look on these-for example, the sacrifice offered
by Abel, the Brazen Serpent, or the High Priest's
Entrance behind the Veil of the Tabernacle-and
learn quite as much of their spiritual import as did
they whose eyes actually looked upon these things.
Many wonderful sights were granted to them; but
the bush of the desert burning yet unconsumed;
the fire from Jehovah's altar touching the prophet's
lips; the exposure of three young men to a fiery furnace without injury, are lessons as useful in our
times, as in the days of Moses, or Isaiah, or Daniel.
They had many prophetic declarations which are
clearer to us, because fulfilled. It is always the
case in human affairs, that the lessons of history are
better understood after they are past than while
they are passing.  It is true,'that the things now
occurring upon the earth will be better understood by our successors than we can understand
them. Far more fully is it true, that we can understand the teachings of Old Testament times and Old
Testament prophets better than they did, who lived,
before time and succeeding revelations had cleared




20          ADAM AND HIS TIMES.
up its obscurities. But in this conclusion we may
rest, that the New Testament does not supersede
the Old; it fills it with new meaning; it makes it a
more interesting book than ever before; and we
will most honour Christ, when we most deeply study
and most fully understand Moses and the prophets.
Among all the things written in old times "' for
our learning, that we through patience and comfort
of the Scriptures might have hope," Rom. xv. 4;
our attention seems especially called to the lessons
of religious experience which these writings contain.
In a remarkable degree the Scriptures abound in
brief biographical sketches; the writers of the New
Testament repeatedly refer to these and draw lessons from them, as if they would bind both parts
of the Sacred Book together in one permanent volume; and the interest which men naturally take in
such writings, has confirmed our faith in the wisdom
of the inspired writers. From no kind of teaching
do men usually learn more than from narratives, or
biography, embodying important principles. Nor
need we suppose that an example must be thoroughly
good in order to be profitable.  On the contrary,
the mistakes of. good men, the sins of men from
whom we had expected better things, and the corruptions of the vilest men may be instructive as
matters of record, if only we are clearly able to recognize the right and wrong as such. All past history owes its importance to the truth, that the men
of former times were just such men as we ourselves




ADAM AND HIS TIMES.             21
are; possessing like minds, influenced by like motives, and subject to like passions.  We can make
allowance for the circumstantial differences of age,
intelligence, cultivation, and necessity; but human
nature has been ever the same.  So in the lessons
of the Old Testament, man has ever been the same,
and the operations of Divine grace to renew and
sanctify the soul, have been the same. - The difference between one age and another is circumstantial;
the agreement is substantial. The same God, the
same law, the same grace, the same sinfulness, have
been known from Adam until now; and the superior
clearness with which we read these lessons, cannot
make false what was formerly true, nor useless
what once was profitable. It is just, then, for us
to look upon the generations of past time and to
learn from them the same lessons we learn from living men. There is no such difference in the nature
of man, no such change in the dealings of God, as
can make obsolete the teachings aforetime given to
instruct the Church. It is, rather, our superior advantage to learn lessons from the entire Bible-the
Old and New Testaments-having the same God for
their Author, the same truth for their contents;
consistent in all their teachings, purifying in all
their tendencies.




22           ADAM AND HIS TIMES.
CHAPTER II.
OLD TESTAMENT BIOGRAPHIES.
"Part not with these old names. See how they shine
In these old heavens, like stars, whose rays no age
Can dim, nor boastful art of man supplant
By lights, the invention of his fruitful skill."
BONAR.
THE current proverb, Example is more powerful
than precept, applies as well to former ages as to
present times. Men always take less interest in
abstract principles than they do in the character
formed upon such principles, and the conduct flowing from them. History and biography are merely
the written examples of former times.  Thus only
can we have any faithful knowledge of those who
have passed, off the stage of action.  We cannot see
them. They are gone. But we can learn of them
through the written page; we can almost recall
their times and scenes; and all the generations
past, though dead, yet speak to us. It- is important
that we should learn to interpret properly the lessons they impart. We must look upon these men
of the past, just as we now think and judge of men




ADAM AND HIS TIMES.             23
that are living. Bad men live around us, and bad
men have lived before us. Even their examples
may be profitable, if we see their wrong and shun
it. Good men have now, and always have had, their
imperfections and their sins, often amounting to the
most lamentable departures from truth and duty.
We may still say with Solomon, "there is not,"and one illustrious example excepted —there has not
been, "a just man upon earth, that doeth good and
sinneth not." All faithful biography is the biography
of men of like passions with ourselves; of men in
like circumstances, trials, and temptations. We
want to see them, therefore, just as they were; or
just as we would see them, if they lived and moved
around us. We have often heard it said, that the
best daguerreotypes are those where a man has come
before the artist in his every-day clothes, and taken
his seat carelessly without much thought upon the
matter. It is easy to see why this is so. We get
our friend as we are accustomed to see him, and
everything is natural. But when a man dresses
himself carefully, puts himself in his best position,
and tries to appear to the best advantage, we get a
picture just like that-for the instrument is faithfulbut still it is stately and artificial, not at all a just
likeness of the man we usually see. The great
fault of the writers of biography is just like this.
They usually become eulogists. They palliate the
faults, and magnify the virtues of their heroes.  They
dress them in fine clothes, and put them in artificial




24           ADAM AND HIS TIMES.
positions.  If there is a scar on the cheek, they
give you a side view; if he is lame, they avoid a
full length picture.  You see the man as he appears
before the artist, and not as he has been wont to appear before the world. But take the flour off the
miller, and the leather apron off the blacksmith, and
you hardly recognize them.
The Bible is a book of biography, because infinite
wisdom has adapted it to our instruction. But we
ought not to suppose that the characters of men as
recorded in the Bible are any better than those recorded in other books. From the remarks just
made, we ought to expect that they would be rather
worse than in ordinary biographies. For if these
writers are divinely inspired, they must tell us the
truth, and in its plainest forms. Let us not take
up the idea that infallibility of truth in the record
implies that the words and conduct recorded must'
therefore be correct. Let us rather judge that
these sacred writers, above all others, will tell the
faults as plainly as the virtues of men whose memoirs they prepare for us. It is a great mistake to
make objection to the inspired volume because it records the sins of men like Adam, Noah, Abraham,
and David. For the record of these sins is proof
of excellency in the biographer. The Divine artist
not only gives us a truthful picture, but he places
the man before us in an every-day dress and attitude. Thus our idea is better of what the man was;
and- the effect is better for our instruction.  If these




ADAM AND HIS TIMES.            25
men were represented as without faults, we would
reject the narratives as overwrought or incredible;
or we would regard them as quite out of our sphere.
Just because the Bible records human history, its
characters are represented as men; because they
sinned, we are told they did; and the circumstances
that attend their lives are just such as we should
expect in their respective ages. Men who lived in
a rude age are represented as rude; those who had
but the dawn of revealed religion should not appear
to walk in the same light which Christianity shed
on the world long after they left it.
It is by no means an easy thing to decide what
allowances we should justly make for the follies and
errors of other ages. The law of God is unchangeable in its spirit and in its demands from age to
age; and ever since God placed man upon the earth,
his conscience has discerned the difference between
wrong and right. And men have always known
what they ought to do in some matters. Fraud,
and falsehood, and impurity, and violence have
never been right; and men have always known this.
Wilful transgression of a known and recognized
law, is to be so judged in every age. But we know
very well that the consciences of men are often
much influenced by the circumstances in which they
are placed; and the amount of a man's guilt is increased or diminished by the light he had. One
hundred years ago, men of high standing in the
Christian Church engaged in the slave trade, used
3




26           ADAM AND HIS TIMES.
and sold intoxicating liquors, and stood aside from
efforts to promote missions to the heathen, to an extent that would ruin the Christian reputation of any
man who would do the like things now. But we
judge of them with due allowance for the faults and
errors of their age.  It may not be an easy thing
to decide how much allowance to make for such
things. But we get a false view of the past, if we
do not remember this. For he is a very remarkable
man who rises much above the spirit of the times in
which he lives.
We have said that it is more profitable for us,
that the men spoken of in the Scriptures should be
represented in their natural characters. We learn
most when we read of men like ourselves. We are
to be followers of them who through faith and patience inherit the promises. When we gee that
men of imperfect piety have been accepted of God,
we are not utterly disheartened if our own piety is
imperfect. It encourages our trials of patience that
the long trials of Abraham found their reward.
We sin against God; we wander from the path of
duty; we need encouragement to return. How
dark would be our way, how hopeless our thoughts,
if there was no recorded instance of sin in any of
God's children, or of his mercy shown to a backslider! In these sacred histories we read the records of our brethren; the records of God's forbearance and tender mercy; the records of just
such a church as exists around us; the records that




ADAM AND HIS TIMES.              27
are exactly suited for every lesson of warning and
encouragement, according to our necessities.
Not only are these scriptural portraits truthful,
but they are placed in the right attitude; are
clothed in the proper dress; and are surrounded by
natural circumstances. And these things are all
"written for our learning, that we through patience
and comfort of the Scriptures might have hope."
Rom. xv. 4.




28            ADAM AND HIS TIMES.
CHAPTER III.
TILE FIRST MAN.
" Ie, moulded by his Maker into man,
At once upstood. intelligent, surveyed
All creatures; with precision understood
Their purport, uses, properties; assigned
To each his name significant, and filled
With love and wisdom, rendered back to heaven
In praise harmnonious the first air he drew."
COWPER.
TIHE well written life of any man might profit a
serious reader.  This does not mean that every
man's history is equally valuable.  The lives of
some men possess special interest. They have held
some important place in history; uttered excellent
sentiments; done great things; or exerted a large
influence upon their own and other generations.
In the lives of few men could mankind have a
more general interest than in that of the first father
of our race. It is indeed a long distance to look
back to Adam. Nearly five thousand years have
passed away since he laid his venerable head in the
dust from which he sprung; generation after generation of his children has filled the earth with




ADAM AND HIS TIMES.;           29
their joys and their sorrows, and has submitted to
the same stroke of inexorable death. Yet Adam
can never be forgotten. Even to us and to generations yet unborn, the institutions that began with
Adam are passing down as blessings; and a far
and deep rolling tide of the swelling waters" of sorrow, let in upon us by his rash hand, has submerged
all intervening generations, and shall yet dash its
mighty surges against the most distant shores of
time. There should be a precedence of interest to
us in the life and character of the first man. If
influence upon the race gives interest to the race,
we should all wish to know as much as possible of
Adam mnd of his relations to us. The recorded incidents of his life are few, though, if we reckon his
adult years, we may regard his as the longest life
of which we know. But the paucity of events is
compensated by peculiar interest.
"Adam," says the Evangelist Luke, " was the son
of God." That is, being the first of the race, he
and our first mother were formed by God's direct
agency. We may easily judge therefore that he
was a perfect man; just what a man should be.
God pronounced him very good. His body then
was well formed, strong, and healthy: his mind mature, active, and even intelligent-; and his affections,
and his conscience ready to respond to all the holy
demands of God's rmoral law.  It seems unreasonable to'think that God's crowning work of six days'
creation was an overgrown child; having a man's
3*




30          ADAM AND HIS TIMES.
physical powers and a child's intelligence. Adam
was not helpless and dependent as an infant now is.
He was finite, but he was intelligent. He knew
God his Creator; he knew his relations and duties
to him; and when Eve was formed, his relations
and duties to her.  This is what is meant when it
is said, he had the law of God written upon his
heart. And when we are told in the New Testament that every regenerated soul of man isi renewed in knowledge after the image of Him that
created him, it seems implied that man was originally created in the knowledge of his Maker.
And God made man upright. He was not only
a moral being, but a holy being. God looked upon
him and declared that he was very good. The
works of God are good because they serve the end
for which he made them. As in human affairs, a
watch is good when it keeps good time, and though
some watches are of more costly materials, yet
every watch is good if it truly serves this end, so
in Divine matters. The sun is a good creature of
God when it fills the place for which God designed
it; a tree is good when it brings forth the fruit it
was designed to bear; and man, who was to glorify
God by the holiness of his character, can be called
good only when he is truly holy. As it is impossible for us to conceive of Adam as neither holy nor
unholy, so we must believe that he was a holy being,
as God at first created him.
And as God made man at the first, he was an




ADAM AND HIS TIMES.            31
immortal creature in his whole person. We have
no just reason to think that death would ever have
touched man if Adam had not sinned. We do not
mean by this that the lower orders of creatures
would never have died; nor that Adam would have
been incapable of all pain and suffering; nor that
he would always have remained on earth. But the
occurrence of death to beasts that have no immortal part is a different thing from its occurrence to
man. Doubtless the creatures are subject to various
evils through the sin of man, while yet they would
have still been mortal had man never transgressed.
Doubtless Adam himself, even in his estate of innocence, might have felt the pangs of hunger and
fatigue, for these seem inseparable from the capacity
to eat and to sleep. Doubtless also this earth was
never designed for the permanent home of man.
But we may judge that, after an allotted time upon
the earth, Adam would have passed away in the
body, as did Enoch and Elijah in after years. The
fact that two men  sinful men-have left the earth
without dying, is abundant proof of the possibility,
that had man remained holy, this would have been,the usual method of his transfer from earth to
heaven. This at least is certain, that death to man
is a judicial sentence, and the fruit of sin. "By
one man sin entered into the world, and death by
sin; and so death passed upon all men for that all
have sinned." As God made Adam, he was in soul
and in body an immortal creature.




32           ADAM AND HIS TIMES.
Many thoughts have been uttered in the solution
of this question, How was man made in the image
of God? As God is a pure Spirit, so this language
cannot at all refer to man's bodily form. Yet there
are several things which together make up the full
force of the expression. As God is a Spirit, so is
man in his superior part; God is intelligent, so is
man; God is ever existing, man is immortal; God
is the universal ruler, man has dominion over the
earth; God is holy, so was man made. And though
this chief excellency of man was lost, yet man has
not so lost the image of God, but that he still possesses a conscience, and remains a moral being. Sin
darkens and defiles the conscience, warps its judgments, and makes its actings sluggish; and even
seems almost to sear it and to destroy all healthy
action. But the result of totally destroying the
conscience in man, even ignorance and wickedness
can never reach. Man can discern the distinction of right and wrong, and he approves and condemns himself in all he is or does. This is a distinguishing and essential characteristic; and by
this man is separated from the brute creation, by
an impassable barrier. Thought, memory, affection,
and will, to a limited extent, brutes have; but
neither have they, nor can education impart to
them, a conscience.
Many misconceptions exist upon this subject, and
this is a common opinion, " that if conscience is an
essential part of man's nature, every conscience




ADAM AND HIS TIMES.             33
ought to dictate the same decisions." But even if
men were placed in circumstances exactly similar,
it is a mistake to suppose that conscience is the
power of making infallible decisions. As man's
memory is not perfect, nor his understanding always right, so his conscience is not infallible. Inform two men of the facts in any case; set them
free from all bias, and let them carefully consider
it; and even then they may differ in judgment.
The judgments of conscience pertain to moral matters; but there is the same need of instruction, of
impartiality, and of due consideration. The chief
differences in the decisions of the human conscience
arise from ignorance, prejudice, and passion. Certainly this would be a better world if every man
would deal faithfully, and do justly, and speak
truthfully as well as he might be able to do. Yet
man on earth, in his best estate and in the best exercise of his powers, is still imperfect; and those
who have most earnestly contended that conscience
is an essential element of his mental constitution,
have never affirmed or expected an entire uniformity of moral decisions.




34           ADAM AND HIS TIMES.
CHAPTER IV.
ADAM IN PARADISE.
"Oh, happy pair,
Lords of fair Eden's blooming range, where earth,
Benignant parent, from her verdant lap
Spontaneous poured her bounteous sweets, and gave
Whate'er could minister delight."
HAYES.
MAN, as he came from the hands of his Creator,
was a glorious and happy being.  God was his
Father and his Friend; and in God and in his works
Adam found constant delight. In kind care for
him, God planted a garden eastward in Eden. The
whole earth was then beautiful. Beautiful scenery,
and fruitful trees, and fragrant flowers, and joyous
living things were everywhere around him.
But Eden was earth's fairest garden-spot; more
beautiful for situation than other spots, more fertile,
better planted, better watered.  He that made
man's eye knew what prospects could charm it; he
that formed man's ear knew every sound of natural
melody; he that gave taste to man knew what food
would gratify it; and all these things, we doubt not,
he gathered about the garden. The name "Eden"




ADAM AND HIS TIMES.             35
signifies pleasantness or pleasure; and to a contented mind this was a spot of peace and delight.
As the Scriptures use the word "Paradise" to signify that garden and also heaven itself, so, doubtless, it bore some resemblance to heaven.  Life
breathed in its air, life flowed in its streams, life
bloomed and ripened in its fruits, life was the promised reward of its holy labours. How glorious
was man in Eden; lord, but not tyrant of all; king
in a realm  of peace, and order, and happiness; a
priest to offer sweet thanksgivings to the Almighty;
no dangers threatened from disease or death; peaceful within, safe around; formed for endless honour,
endless improvement, endless usefulness; angels his
friends, God his visitor!' And all these blessings,
had Adam remained in holiness, he would have
transmitted to countless millions; who, inheriting
from him peace, and righteousness, and blessedness,
would have held him in everlasting honour.*
Yet this perfection of man was necessarily the
perfection of a finite creature. We may notice
several things to show the limits of his condition.
1. Man was liable to fall. He was capable of
standing, but free to sin. Absolute incapability of
change belongs only to God himself. Adam, of his
own nature, could not be unchangeable in holiness.
Some suppose that a free creature must of necessity
be liable to sin; and that even God cannot prevent
a free creature from sinning, A most dreadful
* Dwight's Theology. i. 349.




36          ADAM AND HIS TIMES.
doctrine, the truth of which must forbid God to
promise everlasting life; and must prevent the very
inhabitants of heaven from having any assurance
of their continued standing! We, rather, believe
that God can establish a free being in holiness and
happiness. But he placed Adam in an estate of
probation, with power to keep the law of God, but
liable to transgress it.
2. God placed him in the garden to till the
ground. Doubtless the labour of Adam before the
fall, was exempt from the toilsome, laborious, and
often fruitless exertion which men must often now
put forth.'"In the sweat of thy face thou shalt
eat bread," is a part of the curse afterwards given.
Labour in Paradise was occupation rather than toil;
employment that was pleasant and healthful to soul
and body, rather than an irksome task. And, if
Adam, even then, needed labour for his happiness,
let us learn that some useful occupation is far more
needful now for every man, if he would be happy in
the enjoyment of life, or if he would keep himself
from being a useless, indeed a pernicious member
of society. It is impossible for any man to be
blessed in himself or a blessing to others, who has
not something to do. "The great secret" of keeping the heart, says Bishop Horne, "is employment.
An empty house is everybody's property. All the
vagrants about the country will take up their quarters in it. Always, therefore, have something to
do, and you will always have something to think




ADAM AND IIS TIMES.            37
about. God has placed every person in some station, and every station has a set of duties belonging
to it."  Adam was not idle in Paradise; and idleness still less becomes us.
3. God put bounds upon the liberty of Adam.
He was free, but not lawless. He must be reminded
that he was a dependent being. Lord of all he saw,
he must be reminded that he was subject to God's
government. God forbade him to eat of one tree,
to remind him of his subjection. This tree also notified Adam that he was liable to fall. It was a
kind and a perpetual warning: "Beware, lest thou
depart from God." Besides, it shows man that the
highest kind of happiness is to be found in the enjoyment of God himself. Earthly things cannot
satisfy the soul of man.  "There was a want even
in Paradise," says the excellent Boston, " so that
the forbidden tree was, in effect, the hand of all
creatures, pointing men away from themselves; it
was the sign of emptiness, hung out before the door
of creation, with this inscription,'This is not your
rest.' "*
And here we may say that if God made it a law
even in Paradise, when man was yet in his innocence, that he should deny his natural appetites; if
self-denial was the law of Eden, how much more
proper is it for sinful man, whose appetites and passions have irregular and morbid cravings, to set due
bounds to them, and even for wholesome purposes,
* Fourfold State.
4




88          ADAM AND HIS TIMES.
to abstain from lawful indulgences! It is a sentiment of infidelity, and not of piety, that the very
existence of an appetite is the Divine allowance
that a man may indulge it. It never was true,
even when man was holy; and it is much less true
now, when man's selfish passions so often destroy
himself and others.  Self-denial was an element of
piety in man unfallen; much more must every man
now deny himself, both to mortify sin, and to do
good to others. We are called unto liberty, but
liberty itself must be wisely used. And we may
often adopt the noble sentiment of Paul, "If meat
make my brother to offend, I will eat no meat while
the world stands." And it is plainly evident, from
the fact that God made Adam stand back from this
tree, that the self-denials required of us may be no
abridgment of our pure enjoyment. Adam was
perfectly happy, and might have continued so, if
he had not tasted of the forbidden tree. Indeed,
the service of God is true happiness and all the
pleasures we think to gain by disobedience will prove
delusive. And we may extend the principle further
than to- the things directly required of us by the
commands of God. When our Lord says, "It is
more blessed to give than to receive," he directs our
thoughts to this important principle of our nature,
that whatever pleasure we find in the gratification
of ourselves is inferior in its nature and short-lived
in its influence, when compared with the enjoyment
we receive from efforts to do good to others. In




ADAM AND HIS TIMES.            9
truth, let our self-denials be of what kind they may,
we receive longer and better pleasure from denying
ourselves for any righteous end.  If we restrain
our appetites from constant indulgence, we enjoy
more the gratifications we do have; and if we spend
ourselves or our substance in doing good to others,
we have the highest pleasure in reflecting upon this.




40           ADAM AND HIS TIMES.
CHAPTER V.
THE GARDEN AND ITS TREES.." It was a place
Chosen by the sovereign planter when he formed
All things to man's delightful use."
MILTON.
MANY opinions have been formed respecting the
situation of the garden of Eden, and it might gratify curiosity, but it would secure very little profit,
to consider these at any length. Yet this brief
statement may be made, that the site of the garden has been variously fixed in every quarter of
the globe, and even outside of the globe. Some
have indeed supposed, that all the landmarks of the
ancient world were obliterated by the flood; and
that therefore it is in vain that we attempt to identify the spot from the description in Genesis.
Others judge, that the Jewish historian speaks of
the rivers and the surrounding country as they existed when he wrote; and that therefore we may
attempt to find the.situation of the garden. Doubtless the deluge did make great changes in the channels of rivers and in the face of the country in va



ADAM AND HIS TIMES.             41
rious ways; yet we may reasonably suppose that
the historian designs to give information by his
terms of description. But those who so understand
Moses, have had no agreement among themselves.
In all the four quarters of the earth; in Syria,
Babylonia, Tartary, China, Austria, Palestine, Mesopotamia, Armenia, Ceylon, Ethiopia, Prussia, Norway, and Siberia, has the site of the garden been
fixed by various persons; and some, according to
the testimony of Dr. Adam  Clarke, have even
placed it within the orbit of the moon, or in the
moon itself. The celebrated Cardinal Bellarmine
held the opinion that the garden of Eden yet exists
in some unknown portion of the earth; and that
there Enoch and Elijah were taken when they were
carried away in the body: but this view was not
adopted by the theologians of even his own church.*
But it is not needful to pursue this matter.
The opinion most generally adopted, as agreeable
to a reasonable view of the scriptural testimony, is,
that Paradise was situated in Armenia; and that
Moses designs to point out the well-known rivers,
Tigris and Euphrates, as the streams that watered
the garden. Yet the situation is, after all, of very
little importance; and the conjectures of learned
men serve rather to throw perplexity upon the matter than to settle the simple question.
But whatever may have been the size or the position of the garden, it was a Paradise planted by
* See Turrettine, i. 528
4*




42          ADAM AND HIS TIMES.
God for the happy abode of man. And God placed
in it every tree that could add beauty to the scenery
or provide food for man. We need not be surprised
that Adam should live entirely upon vegetable food,
or that there is no evidence of the use of animal
food in the early ages. In the most densely inhabi.ted parts of the earth even now, animal food is
little used. Populous nations live entirely on the
fruits of the earth. It is forbidden by the religion
of some tribes to take life; and only in the coldest
climates does the use of flesh seem a necessity. A
grant was made to Noah to use the flesh of animals,
accompanied by a restriction, which, we believe upon
New Testament authority, is still in force, that no
blood should be eaten. (Compare Gen. ix. 4, with
Acts xv. 29.) To Adam the fruits of the earth
were for food.
So the large and fruitful garden was filled with
every kind of food for the support and the healthful gratification of its happy occupants. Fields of
cereals waved in the summer's wind; heavy ladened
boughs of mellow fruits hung within their reach;
vines ran along the ground or climbed up to hang
their tempting clusters on the friendly trees; and
each season provided its variety and abundance,:that man might eat for himself, or might enjoy the
happiness which the creatures around him received
from the full bounty of their common Creator.
Special mention is made of two trees in Eden.
The tree of life grew in the midst of the garden;




ADAM AND HIS TIMES.            43
and there was also the tree of knowledge of good
and evil. It is needless to inquire whether two
species, or two single trees are meant; nor need we
do more than mention a few opinions as to the nature of the trees. The tree of knowledge of good
and evil, the Mohammedans declare was wheat;
Christians generally take it for an apple; -some
Jews say the vine, and others the fig, and add that
from its leaves our first parents made aprons to
cover their nakedness. This much only we know,
that this tree was of beautiful appearance, and its
fruit could be eaten. God gave it a place in Eden
for the trial of man's obedience; to remind him of
his subjection; to warn him of his liability to fall;
and to point him to himself as the true source of
his enjoyment. The influence upon man was moral.
It was true then as always, " Not that which entereth into the mouth defileth the man." By God's
appointment this tree indicated man's moral condition. If he obeyed God and refrained from the
tree, he knew the benefits of obedience; if he transgressed, he knew the evils of disobedience.  The
whole account is to be taken, not as an allegory,
but as a sacramental record. The tree was an
external sign of things spiritual. So has God ever
taught man, both before and since the fall. The
name of the tree gave solemn warning of that experimental acquaintance with evil that would surely
follow his partaking of it: the tree was placed before his eyes to show that man was free to stand or




44          ADAM AND HIS TIMES.
fall upon his own choice; while the fact that there
was but a single tree, surrounded by so large an
abundance, made the inducement to trangress God's
will as slight as any scene of probation could make
it.
The tree of life was, doubtless, also sacramental.
We cannot judge that the physical virtues of any
food could bestow everlasting life. This tree was a
sign and symbol of life to obedient man. This tree
is elsewhere mentioned in the Bible; and is said to
be also in the Paradise of God above. There are
not wanting reasons for believing that the tree of
life was a symbol of our Lord Jesus Christ. Unfallen man did not, indeed, need him as a Mediator
or a Saviour, but the Second Person of the Godhead was not unknown in Eden. Christ is the true
tree of life to sinners; but we find no access if we
come in the same way, and with the same hopes, as
Adam. So long as man was innocent, he had free
access to life; but as sinners we must approach in
penitence and faith, through the new and living way
opened up to us. Heb. x. 19, 20.




ADAM AND HIS TIMES.               45
CHAPTER VI.
MARRIAGE AS GIVEN IN EDEN.
"Across the threshold led,
And every tear kissed off as soon as shed,
His house she enters; there to be a light
Shining within, when all without is night;
A guardian angel o'er his life presiding,
Doubling his pleasures and his cares dividing."
ROGERS.
THE first institution of social life was the ordinance of Marriage; and God has added none since
of greater importance, for the purity, usefulness,
and comfort of the race. And the fact, that the
subject of marriage,-its importance, influence, and
obligations, is not often made the theme of deliberate instruction, may justify its larger consideration
on these pages than would otherwise seem suitable.
It seems certainly true, that more things are deliberately said, in our communities, against the true
ordinance of marriage, than should be allowed to
pass without rebuke.; and yet the chief instructions
given are casual and incidental, rather than chosen
and well-considered. Doubtless there are persons




46           ADAM AND HIS TIMES.
of mature age among us, who can say that they
have never listened to a single public discourse, that
was designed to explain this Divine ordinance.
Yet surely there have been corruptions enough,
from the earliest ages, from the vile passions of
men, from infidelity, and even from the deliberate
expression of religious tenets, to call forth just expositions of the law of God upon this especial point.
It is of the.greatest importance to human welfare,
that just views of marriage should be entertained.
and we do not need to go beyond the record in
Genesis, to receive the most important hints upon
the subject; though, indeed, it will be wise for us,
to interpret these simple statements by the further
light thrown upon them in all the word of God.
It is a great thing to know, in the beginning of
our thoughts, that marriage is an ordinance of God.
The Divine Creator having made man, and placed
him upon the earth,. thought it not good that he
should be alone. So he caused a deep sleep to fall
upon Adam, and from a rib of his side he formed
Eve, the first woman, and brought her to the man,
and Adam received her as his wife. And not only
was marriage thus instituted by God, in man's primeval age of innocence, but when the glorious Son.of God,-who, even in. Paradise, was the Revealer
of the Godhead,-appeared on earth in our nature,
he gave his personal public attendance at a marriage
in Cana of Galilee, and took occasion to work there
the first of that splendid series of miracles, by




ADAM AND HIS TIMES.             47
which he proved himself the Messiah of God.*
This is the first great thought upon the subject;:
Marriage is no device of human expediency, to be
taken up, or thrown off, at the whim of man. It is
an ordinance of God; only properly assumed, when
regard is had to his will; only properly maintained,
when the laws which he has given for it are known
and regarded.
The Scriptures teach us, here and elsewhere, that
marriage is to be between one man and one woman.
Human iniquity, in many lands, and for many ages,
has corrupted this arrangement. Instances have
been known, where one woman has been the wife
of many husbands.t  Far more frequently, one
man has been the husband of many wives.  And it
seems far more strange to know that this great departure from the original ordinance was tolerated,
for many ages, even in the Church of God, and in
the families of patriarchs and prophets. But man's
utmost neglect or transgression of God's ordinances
has no effect to change the law itself, or to release
man from his obligations. The first record of direct
opposition to the polygamy of the old dispensation,
we read in the prophecies of Malachi.  He not only
maintains the true law  of marriage, but declares
that the training of the families of men in godliness,
* James's Family Monitor, chap. i.
J J. C. Lowrie's two years in India, 222. Schlegel says it
is legally established among the Buddhists. Phil. of Hist.
Lect. III. See also Grote's Greece, ii. 386.




48           ADAM AND HIIS TIMES.
was the design of God, in ordering that a man:should have but one wife. It would seem  that
through the expostulations of this prophet, a reformation had been wrought among the Jewish
people. For though polygamy belonged to every
period of the Old Testament history, from the times
of the patriarchs, we find not a trace of it in Judea
in the New Testament times. The teachings of our
Lord Jesus Christ are express upon this subject.
He declares that Moses tolerated a departure from
the law as originally given, because of the hardness
of the hearts of men; but that in the beginning
God ordained marriage for a single pair. Because
of this exposition from the lips of Christ, this has
remained, ever since, the teaching of the Christian
Church.
From the account here given, we may learn, that
marriage is properly founded upon the mutual affection of the parties, and is designed for their mutual
benefit. God said it was not good for man to be alone;
and he would make for him a helper, his counterpart.
There are several matters we may notice in
the language of judicious commentators, who have
remarked upon them. Dr. Scott says, "Eve was
taken from Adam, not from the ground, that there
might be a natural foundation of moderate subordination on the woman's part, and sympathizing
tenderness on the man's: as a man rules over, yet
carefully defends and tenderly takes care of- his




ADAM AND HIS TIMES.            49
own body."  So Matthew  Henry, with forcible
quaintness, says: "The woman was made of a rib
out of the side of Adam; not out of his head to
top him; nor out of his feet to be trampled on by
him; but out of his side to be equal with him:
under his arm, to be protected; near his heart, to be
beloved." Nor can we easily exhaust the meaning
of the word, a help-meet. It does not mean that
Eve was another self for Adam. But it is wisely
ordered by Providence, that the very differences of
natural constitution between the sexes, should serve
for mutual benefit.  Man has his strength, woman
has hers; man his weaknesses, and woman hers:
and they are all the better adapted to be mutual
helpers, because they are not alike. Doubtless our
readers are familiar with a beautiful passage in the
writings of Washington Irving, which has been
often quoted, in which he speaks of the influence
of a wife to sustain her husband in times of dejection and adversity; aptly and finely comparing her
to a vine that clasps its tendrils around a sturdy
tree, and climbs up upon its strength; and then
when the lightning has stricken and splintered the
tree, the vine seems to bind it together, and to support in turn, where it has been supported. And
there can be no doubt in any thoughtful mind, that
a happy marriage makes both parties more valuable
members of society. -There is a sense in which a
man who marries is less independent than before;
but he has thus lost a feeling he ought never to.5




50           ADAM AND HIS TIMES.
have cherished; and for this very reason he is more
to be depended upon. Such a man now has others
to care for besides himself.  He has too much at
stake, he has too many feelings beside. his own to
consult, he has too many interests besides his own
to secure, to allow him to make reckless movements,
or to permit him to be careless of things that affect
the welfare of society.
Few things are more important for the formation
of a just character, and the proper discharge of our
duties, than a sense of our personal responsibility.
In many respects this is better felt in this relation
than ever otherwise. The experience which grows
out of the family relation is needful to form a symmetrical character. On the one hand, there are
energies brought out for the maintenance and comnfort of the household, and there is an economical
and proper application of the resources, such as we
do not usually see where the motives are wanting,
which the family relation supplies; and on the other
hand, it is only in the family that we learn to exercise those affections and sympathies that are so
much needed in a world like this. Truly we may
repeat the words of Paradise, "It is not good for
man to be alone." By the virtues it originates and
fosters, we may recognize marriage as a kind ordination of God for the preservation, the usefulness,
and the comfort bf the race.
And surely this record bears upon its face the
testimony which Paul only more clearly gives us af



ADAM AND HIS; TIMES.            51
terwards, that marriage, thus ordained by God for
the good of man, is honourable in all. By this is
not meant that it is obligatory upon all without exception; for circumstances may fully justify individuals in remaining unmarried; there may be
times of perilous persecution, when an apostle, who
even then does not venture to forbid marriage, may
pronounce it, for the present distress, inexpedient;
and there may be persons who can rightfully purpose to live single.
But the Scriptures regard this institution as so
important, that no unwise restrictions are laid upon
it; the estate is holy and honourable. Long before
this, had celibacy been regarded, in some portions
of the world, as a peculiar privilege and a holy duty.
Among the Egyptians, the priests of Isis were bounr
to live unmarried; in the East, celibacy was honoured; and both the Persians and the Romans had
their vestal virgins, consecrated to their respective
idolatries.  Perhaps the apostle's words refer to
these; perhaps he looked forward, by the prophetic
vision, to greater corruptions, yet to be introduced
into the Christian Church. "Forbidding to marry"
is one of the Scriptural marks of departure from
the faith, and is especially mentioned by the same
apostle, when he would foretell the rise and characteristics and fall of the Church of Rome. And the
fulfilment of his words, thus far, may be seen in the
prohibitions of that apostate Church, against the
marriage of her clergy, and other religious orders;




52           ADAM AND HIS TIMES.
and the wisdom of the Scriptural rule is proved by
the miserable results of priestly celibacy for ages.
The standing of the Romish Church, upon the subject of marriage, is like her position upon many
other matters. The professions of that body are,
in many things, almost as near right as possible;
and yet she may have professions, and has practice
abundant, in the same matters, directly contrary to
right. Theoretically, she has but one God; practically, she has many; theoretically, God alone receives true worship; practically, more prayers are
addressed to the Virgin Mary than to Christ; theoretically, almost every orthodox doctrine can be
found in her creed; practically, her councils and
her teachers have introduced an amazing number of
important errors, to obscure the truth, to cover it
over, and to prevent its wholesome influence. Upon
the subject of marriage, the Romish Church exerts
a wholesome influence, in a single respect, that the
tie is rendered permanent, and almost indissoluble;
but here also appear the contradictory teachings, so
characteristic of her. On the one hand, she affirms
that marriage is a solemn sacrament, instituted by
Christ, and pronounces a fearful curse upon all who
deny this; and on the other hand, she peremptorily
forbids marriage to all her priesthood, and in the
face of all her members, extols the virtue of perpetual chastity, encourages vows for this end, erects
monasteries and nunneries, and fills them with those
that are forbidden to marry, and regards these per



ADAM AND HIS TIMES.            53
sons as only the more holy, because they have refrained from the use of this sacrament of the house
of God!
Now directly in opposition to the existing corruptions of idolatrous nations all around him, and
to the prospective corruptions of the great apostasy
before him, the Apostle Paul returns to the original
law of Eden, and declares that "marriage is honourable in all."  And it is the only effectual preservative of human happiness and human purity.
Individual persons, through natural disposition, or
by the force of righteous principles, may live in
purity and usefulness without marriage; but calamitous experience has abundantly proved, that no
large class of persons, taken indiscriminately from
human society, can be bound to celibacy, without
producing a state of morals the most miserable and
corrupt.  Prophecy foretells these evils in the
Church of Rome; history has written their dark
records; and their gloomy shadows fall now upon
every land where that is the prevailing faith. The
true and wholesome doctrine is, that marriage is
sacred, but not a sacrament; sacred in this sense,
that its vows are inviolable; sacred in this, that
God will judge all that break these solemn obligations; and sacred, that it subserves the most valuable ends to promote righteousness in the earth.
How well does our great English poet describe it:
5 -




6-i4         ADAM AND HIS TIMES.
" By it
Founded in reason, loyal, just, and pure,
Relations dear, and all the charities
Of father, son, and brother first were known;
Far be it that we should write it -sin or blame,
Or think it unbefitting holiest place,
Perpetual fountain of domestic sweets."*
But these thoughts would be too lamentably imperfect, and'specially, alas! too inapplicable to
growing evils in our times, without adding this important principle, that marriage is designed by God
to be a permanent relationship.  There is virtually,
by Divine permission, a severing of the ties that
have bound us to an endeared home, from our childhood up; and one man and one woman, coming
forth from their several parental homes, solemnly
vow to cleave to each other, leaving all others for
each other, forming a new family in the earth, and
declaring that death only shall separate them. So
runs the original record: " Therefore shall a man
leave his father and his mother, and shall cleave
unto his wife, and they shall be one flesh." That
is, by the covenant of marriage, through the ordinance of God, a man and his wife become kindred
to each other; a relationship is formel, as true, and
more tender and intimate than that between a
parent and a child; and it can never be sundered,
but by the death of one party, or by guilt which
God will avenge.  i Henceforward these parties are
to love each other as their ownselves.
* Paradise Lost, iv. 755.




ADAM AND HIS TIMES.            5b
It is quite impossible, indeed, that their views and
wishes should be always alike. However congenial
their tempers, or however happy their union, no
two persons can live long together without differing in their judgments and desires; and we may
expect these differences to be more frequent and
greater, because of the imperfections and the sinfulness of our nature, as now fallen.
Marriage does not overlook these things, but is
wisely adapted to soften down the roughness of our
characters. And mutual forbearance, and mutual
affection, and a common purpose to serve the same
God, and a common interest in the temporal and
spiritual prosperity of the household, and a wise regard to the Divine purposes in the discipline of life,
can even make these diversities work together for
mutual happiness and mutual benefit. No wise
parties expect to find perfection in each other, and
these solemn vows are made with the full knowledge
that forbearance will be called for. The scriptural
rule to regulate the whole matter is love. Let a
man love his wife even as himself.  Some things
are not necessarily included in the love a man has
for his own body. A man does not need to believe
that he has a strong body, or a beautiful body, or a
healthy body; but it is his body, and he nourishes,
and cherishes, and loves it as such. And if it be true
that a man's true love for his wife will make him
sometimes blind to her imperfections, and always
lenient to them,-for charity thinketh no evil, —it




`56          ADAM AND HIS TIMES.
is still also true that a man is bound to cherish his
wife, that a woman is bound to love her husband,
even as their ownselves, when the warmest affection cannot overlook most grievous-and serious deficiencies. It is manifest that the severest tests of
conjugal affection are not found in those evils which
we class among the imperfections of our nature.
Sin, which renders the law of marriage more needful, has brought in, also, many and severer tests to
try its strength. When these parties, in the bloom
and promise of their youth, stand together, before
the God who made them, and surrounded by a circle
of affectionate friends, who are all to be drawn
nearer together by these new cords of love, who
can possibly foretell the events that lie in their
common pathway for perhaps fifty years in advance!
How many changes in views, in conduct, in character, may a brief period reveal? The poor may
become rich, or the rich poor; strength may change
to weakness, health to disease, and cheerfulness to
fretful repinings. But these are not the worst
changes.  The bright morning of wedded life,
dawning without a cloud, and with the cheerful melody of nature's sweetest harmonies, has too often,
before noon, clouded over with the dark shadows,
through which even hope can scarcely look, beneath
whose muttering thunders every happy song is
silenced, and from. which the setting of life's sun is
often a relief.  How often, in the sad experience
of many a happy household, has Intemperance, like




ADAM AND HIS TIMES.             57
the subtle serpent, gliding into Paradise for the ruin
of the first family of man, entered into the Eden
where youth and virtue dwelt, to present those attractive and dangerous indulgences that have no
better symbol than in the first forbidden tree. But
it is not needful, in our present thoughts, to describe
the evils that do sometimes spring up in earthly
households, that cannot be wholly anticipated by
the wisest foresight, and that the warmest affection
cannot ward off. Justice requires us to say that
marriage does more to keep such evils from springing
up, and to repress and to correct them, than
any other influence exerted in society. But when
either party becomes idle, improvident, or vicious,
there is the same duty incumbent upon the other
party to forbear with them, and to follow them with
earnest and affectionate efforts to reclaim their declining steps, which is universally recognized as the
duty of parents toward erring children. How deep
is the grief of a fond father and a tender mother
for the wanderings of a beloved son! How long do
they refuse to believe the proofs of guilt that are too
plain for other eyes! what sacrifices of time, and
money, and feelings will they not make, while there
is any hope of reformation! how kindly do they interpret the feeblest kindlings of repentance! and
how thankfully do they receive the returning prodigal to their warmest embraces! But the relation
of husband and wife is more close and tender than
that of parent and child.  These parties have left




58           ADAM AND HIS TIMES.
their parents for each other: and it is the natural
order of Providence that their children shall leave
them, and then they are still to cleave to each other.
In this world of sin this tie must hold, not to apologize for sin, or to make a common cause for its
promotion, but to clog the footsteps of the sinner,
and by love's strong influences to draw him back,
if possible, to the paths of virtue.  The wilful,
resolute, irreparable separation of one party, leaves
the other free to seek by proper means a dissolution
of the bond: especially unfaithfulness to marriage
engagements is a just ground for divorce: but apart
from these two things, the covenant of marriage is
not to be broken by any calamities providentially occurring to either, by any misconduct not involving
a breach of the marriage law, nor by any difficulties
between the parties, the most numerous, and serious,
and onerous to bear. As a man cherishes his own
body, though sometimes his flesh becomes feeble
and diseased, and even loathsome, because it is his
body, so must these parties love and cherish each
other.  It is a great trust which one human being
commits to another, when these mutual pledges of
lifelong love are made.
5Many may feel disposed to say, as even the
disciples of Christ said when their Lord gave just
such teachings, "If the case of a man be so with
his wife, it is good not to marry." Matt. xix. 10.
But a juster and wiser view of the great interests
of society, and of the actual workings of Provi



ADAM AND HIS TIMES.              59
dence, will vindicate the Divine rule.  Facts will
prove that where the Divine law is regarded, the
marriage relation is usually happy. We wonder to
see the changes it makes; transforming the timid,
trifling, volatile girl into the self-possessed, dignified, useful matron; changing the pleasure-loving,
reckless man into the provident, thoughtful, conservative citizen. And it is so important for the
training and happiness of the children, for the comfort and usefulness of the parties themselves; and
for the purity and well-being of society, that marriage should be indissoluble; the amount of wretchedness that must come in upon the innocent and the
guilty in every case of separation is so great; the
cases are so numerous where the sacredness of the
relation tends to settle the difficulties that might
otherwise become serious; the cases are so rare in
comparison where plausible reasons for a separation
can be found, that the only safe and proper ground
for the relation is that taken in the Scriptures.
If to consider this tie as indissoluble, makes it
a more serious thing to assume the vows of marriage; if more serious thoughts should precede engagements of this nature; if a more thorough acquaintance with each other should be thought wise
in those who are to be united for life; and if a true
affection for each other is the only proper basis of
such a union; surely these tendencies are eminently
for the good of the parties and of society. We may




60           ADAM AND HIS TIMES.
easily judge that Divine wisdom designed that such
influences should flow from his ordinance.
The value of the Scriptural ordinance of marriage may appear from the virulence with which
wickedness has opposed and perverted it.  Human
corruption cannot spread widely without perverting
marriage. The first result is the degradation of the
female sex; for though it is true, that woman always drags man down with her when she falls, it is
also true that the heaviest curses of corruption of
manners and of civil misrule, always fall on her
hapless head. The condition of woman in all lands
where the Bible is not, is itself a sufficient vindication that a kind and holy God has given man these
sacred writings. Well might the Indian women of
New England, two hundred years ago, look upon
John Elliot as almost an angel; and the Caffres of
South Africa call the missionary "The shield of
woman." "Really," said a Hindu female recently
to a Christian lady, "your Bible must have been
written by. a woman, it contains so many kind
things about us; our Shasters say nothing of us but
what is hard and cruel."*  Except Christianity,
every system of religion on earth degrades and oppresses the female sex. Paganism makes woman
the slave of her husband: while he lives, and strangles her, or burns her, or makes her an outcast
when he dies.'Buddhism, Mahommedanism, and
Hinduism deny that she has a soul, and pronounce
* Foreign Missionary, 22, 888.




ADAM AND HIS TIMES.             61
her irreclaimably wicked.  Talmudic Judaism, when
not placed in contact with Christianity, leaves her
without instruction;* and subtle Infidelity, with the
grossest flattery of the sex, and the avowed advocacy of Woman's Rights, always unsexes, degrades,
and demoralizes her. Take the world at large, and
the bondage of woman, except the prevalence of irreligion from which it springs, is by far the worst
social evil of the race. The Bible alone exerts an
influence to make woman truly free; raises her from
her degradation; speaks words of kindness in all
her trials; and in the hour of her deepest bereave-;ment.cheers. her eyes with the precious promises,
that in all its pages speak of the widow's God, as
the stars of heaven shine, numerous and bright,
when darkness covers the earth.
Well may the women of Christian lands fill our
churches and rally around the Bible. They owe to
it their temporal comforts as well as their religious
hopes. Well may they suspect any flattering talk
about their rights, which places them in any other
position than that assigned to them in the Bible.
Let them know all this talk, from the pernicious
fruits of infidelity and licentiousness which it early
and surely brings forth. The women of Christian
lands have nothing to hope from infidelity. And
for the well-being of all society, as well as for the
special welfare of the female sex, it is a matter of
vital importance that the ordinance of marriage be
* Miss. Herald, 1850, 146.
6




62           ADAM AND HIS TIMES.
maintained as God gave it to Adam in Paradise,
and as it is explained upon the subsequent pages of
the sacred volume. We should regard these as
crying and pernicious evils of our times: that the
peace of families is held in too low estimate; that
differences which should be settled in the household
are so easily magnified, and so readily given to the
public ear; that so many instances of desertion and of
unfaithfulness to marriage vows are given with all
their loathsome details in the public prints; and,
worse than all, that our legislators and our courts
of law lend their influence, too often, to demoralize
the country, by their lenient judgments upon licentious crimes, and especially by the facility with
which divorces are decreed without the semblance
of a fair investigation, and for the most frivolous
reasons. Nor should we omit to say, that these
things are made worse by the thoughtlessness of
people, who, in their serious moments, know better
and feel better.  These allow themselves to speak
too freely of other families; to talk too lightly of
the remedies which aggrieved parties should seek,
and to express a confident and mischievous judgment in cases with which they have but a slight and
partial acquaintance.
Happy is the people where the ordinance of- marriage is maintained as God gave it to our first parents. Happy is the married pair who are joined
with the approbation and blessing of the almighty
God; who love each other as their ownselves; and




ADAM AND HIS TIMES.:63
who, in the beautiful figure of one of Burns's Scottish songs, climb life's hill in company; press hand
in hand down its further slope, and sleep together
at the foot. Many eventful scenes will, indeed, occur between the starting and the resting spot; perhaps a separating hour comes early, and one is left
to pass onward in life alone. We know not how
this was with Adam; for the length of Eve's life is
not recorded. But we are led to infer that they
grew old together, and saw the increase of their
children around them. We can know some of their
griefs and some of their joys. The patrimony of
their Father they soon lost; and bankrupt in character, and'bankrupt in fortunes, they went forth
from that delightful garden to toil in a world which
their sin had cursed. What sorrows had they in
the murder of one child by the hand of another!
what mingled grief and joy in their own sins as
contrasted with the tokens of Divine forgiveness;
in the piety of Abel, and in the impiety of Cain!
Life passed with them, as it passes with their children, with all its varieties of care and comfort, of
peace and perplexity, of hope and fear.
Supposing that they grew old together, what a
life was theirs! The first married pair started life
together, and spent nearly nine centuries and a half
in their companionship. What a- patriarchal scene!
How much must they'have grown in attachment to
each other! How much was there of mutual dependence; a delightful leaning upon each other, and




64            ADAM AND HIIS TIMES.
deriving their happiness from each other! And
from the days of their declining age to this, earth
has no more venerable sight than is presented by an
aged couple, who have gone through life together,
have settled their children in the earth, and draw
near the end of their days with the respect and love
of all that know them.
Yet this one thing is needful to complete the picture: that they have trained up a godly household;
that they have sent forth their children to bless the
land; and that having served God and their generation here, they are only waiting for his summons to
depart to that better country, where, indeed, "there
is neither marrying nor giving in marriage," but
where love shall abide for ever, and separations
never be known.
Only waiting till the shadows
Fall a little longer;
Waiting while their hopes of heaven
Firmer grow, and stronger;
Watching, as the tabernacle
Of this flesh is falling;
Judging each new imperfection
Is their Father calling.
Trusting, that through death's cold river,
Christ their Lord will guide them;
Praying that its narrow waters
May not long divide them.
Lingering thus, to earth and heaven
Warm affections bind them;
Hoping blessings, leaving blessings,
For the loved behind them.




ADAM AND HIS TIMES.             65
Blessed is the land whose children are joined in
these sacred and permanent ties, and where righteous parents train up their households in the fear
of God, and in a blessed looking for immortality.
The hopes of our country largely rest on the pure
and pious maintenance of the family relation, as
God formed it in Paradise. Depart in any measure
from this; let the tie of marriage be thoughtlessly
formed, or thoughts of its dissolution be readily entertained, or separations be esteemed reputable; and
woe to the parties, to their offspring, and to society!
A mutual lifelong interest in their children, demands that parents should have a lifelong interest
in each other. And it is chiefly because the children of the human family need a moral training extending through twenty years, and because this usually determines the character for our everlasting
existence, that this ordinance is so divinely appointed. The Lord seeks a godly seed; that is, the
family, as he has formed it, is a religious institution;
and fearful guilt belongs to those who venture to
pervert it from this design. And they who form
their families after the Divine design, may hope for
even a greater permanence than belongs to a lifelong covenant. The most precious hope for a family
is in these things: that its members are fitted for
God's service here and hereafter; that his favour is
chiefly sought in all they do and are; that the separations that must occur will be only for a little
6*




66            ADAM' AND HIS TIMES.
season; and that, not long hence, the whole family
shall meet together around the throne of God.
There is a coming day when no remembered
scenes of our earthly homes will be recalled with
more pleasure than that described in the familiar
verse of Burns:
"Then kneeling down to heaven's eternal King,
The saint, the father, and the husband prays;
Hope springs exulting on triumphant wing,
That thus they all shall meet in future days,
There ever bask in uncreated rays,
No more to sigh or shed the bitter tear,
Together hymning their Creator's praise,
In such society, yet still more dear,
While circling time moves round in an eternal sphere."




ADAM AND HIS TIMES.              -67
CHAPTER VII.
THE ORIGIN AND PERPETUITY OF THE SABBATH.
" Hail to the day, which He who made the heaven,
Earth, and their armies, sanctified and blest,
Perpetual memory of the Maker's rest!
Hail to the day, when He, by whom was given
New life to man, the tomb asunder riven,
Arose! That day his church hath still confest,
At once Creation's and Redemption's feast,
Sign of a world called forth, a world forgiven."
BP. MANT.
THE institution of the Sabbath is another of the
ordinances of Eden. Mention is made of it in the
first chapter of Genesis; and the second chapter is
a summary of the first. Doubtless Eve was created
upon the same sixth day with Adam; and the next
day was the first Sabbath. These two institutions
of man's innocence, —marriage and the Sabbath,were designed to be perpetual for the race.  Men
make a great mistake when they allow themselves
to think of the Sabbath as a Jewish institution. It
is not so in any just sense of the term. Doubtless
Moses adopted for the Jews, by Divine direction,
many laws which had been in use previously and




68           ADAM AND HIS TIMES.
elsewhere; and he sometimes made. changes in
these, adapting them to the Jewish people. So the
Jews had several kinds of Sabbaths; as every seventh year was a Sabbatical year, and every seven
times seven was succeeded by a year of Jubilee:
and the penalties for Sabbath desecration were peculiarly Jewish. But the weekly Sabbath itself was
not founded by Moses: it was in existence twentyfive hundred years before his day: and when the
law was given on Sinai, the fourth commandment
expressly recognized the Sabbath as an existing and
ancient institution. In terms that commandment
does not enact a Sabbath; but it enjoins that men
should "remember" that a Sabbath already existed;
and that God instituted it, when he rested from the
work of creation. To abolish the ceremonial law
of Moses and the entire Jewish church state, does
not abolish the Sabbath, or impair its authority.
As it was given to Adam in Paradise, it was plainly
designed for all his children; nor are there any arguments to make the Sabbath binding upon any
body or any age, that do not establish its value,
propriety, and authority for all the sons of men
and in every age.
The institution of the Sabbath for man, while he
was in his estate of innocence, affords us a reasonable proof of its perpetual obligation. Every one
can see that if rmarriage was necessary to man unfallen, for the preservation, purity, and comfort of
the race, its importance and necessity were only in



ADAM AND HIS TIMES.            69
creased when man became a sinner. True reasoning would urge that the more man became corrupt,
the more he rebelled against the law of marriage,
the greater was the necessity of maintaining the
law. The sinfulness of man makes the law of marriage more needful, at the same time that it makes
it more difficult to retain it in all its strictness.
And so may we reason of the Sabbath-day. If
sinless man needed one day in seven that he might
cease his usual employments, and find time to worship God without distraction, how much more are
the rest and the law of the Sabbath necessary for
sinful man! It is not strange that nothing is said
of the Sabbath from this time forward until the
time of the going forth of the Israelites from Egypt;
for the history of two thousand years is put within
the brief compass of a few chapters. Yet we find
Noah, Jacob, and Laban observing the week as a
division of time; and the Israelites gathering double
manna on the sixth day, and finding none on the
seventh; and commanded to observe the Sabbath
even before they came to Mount Sinai; all which
are indications that though the Sabbath may have
been laxly kept, as marriage degenerated into polygamy, still it was known through all the intervening period between Adam and Moses. When
therefore we find the law of the Sabbath written in
the midst of the ten commandments, just in the
place where we would expect to find it if God designed it to be of perpetual obligation; when we




70           ADAM AND HIS TIMES.
see that no precept that belongs peculiarly to the
Jewish dispensation received any such distinction;
when we know that God wrote it twice in the moral
law, and that Moses has recorded it twice in his
writings, and that the reasons there given for its
observance are drawn from the creation as suitable
to all men, and not as elsewhere from the redemption from Egypt as suitable peculiarly to Israel;*
and when we can easily see that the Sabbath is as
needful and suitable for every land and every age
as for any time or any people, we seem to find in
all these things, reasons for regarding it as of perpetual obligation.
And the proof is far more conclusive as we pass
to notice other things. We read in the prophecies
of Isaiah (lvi. 6, 8), that God promises large
blessings to the strangers from all nations that
should join themselves to the Lord and keep his
Sabbaths.  As the Gentiles were not called into the
Church until after the dawning of the Christian
dispensation, the prophet must mean that the Sabbath was still to be a Divine institution, and still
to be kept holy, and still to be a blessing to those
who kept it, after the time of the calling of the
Gentiles. So we read that our blessed Lord, who
vindicated the Sabbath from Pharisaical notions
that forbade works of mercy on that day, still
teaches us that the Sabbath was made for man, for
tbo race, everywhere and always; and speaks of it
* Compare Ex. xx. 11, with Deut. v. 15.




ADAM AND HIIS TIMES.           71
as obligatory, even after the setting up of the
Christian Church. Matt. xxiv. 20. And when we
find the disciples of Christ assembling for worship
on the first day of the week, calling it the Lord's
day, and transmitting it to the Christian Church to
be observed ever since, in memory of the resurrection of Christ, the proof seems complete that God
designed to give the Sabbath to man as an ordinance
of perpetual obligation.
And it is a very great mistake for any man to
suppose that the change of the day from the seventh
to the first day of the week, invalidates, in any degree, the claims of the Christian Sabbath. The
very reverse is true. The change of day is a certain proof that the institution remains in perpetuity.
For if the Sabbath had remained for the Christian
Church upon the same day that had been kept from
the foundation of the world, the objection would at
once arise that the Christians had adopted it merely
through the force of their old prejudices.  It
would surely be called a Jewish ceremony transferred to the Christian Church. If we consider the
circumstances of the early Christian Church-composed so largely of converts who had been educated
in all the forms of Judaism, who regarded the Mosaic law as of Divine original, and who clung so
closely to all of their former faith which they could
possibly retain —we may easily decide that the
apostles could have abolished the Sabbath altogether
with more ease than they could retain the institu



72           ADAM AND IIS TIMES.
tion and change the day. If they had said that
the Sabbath was to be done away with entirelylike their types and sacrifices-their converts might
have acquiesced. But in a few instances Christianity gave Judaism something in exchange for the
ordinances it took away; and in every such case,
the very reasons for the exchange would serve to
call the attention of the Church to the institutions.
The altar, the priest, the type, even the temple,
must pass away; for Christ has come, and men may
now everywhere worship the Father. The Paschal
Lamb may find its substitute in the simple supper
of our Lord.  But the chief substitutes which
Christianity made of new ordinances itor those existing in the old economy, were two; and it is remarkable that neither of them was established by
Moses, but both belonged to the previous patriarchal
dispensation.
For circumcision was substituted baptism; this
signifies the same thing, seals the same covenant,
pledges the same spiritual blessings, is applied to
the same subjects, and occupies the same position. If
the Jew asked the reason for making any change
when the same things were meant, reasons were
ready. The promised seed had come; Abraham's
race needed no longer to be distinguished; and a
Church for all nations needed a simpler seal of the
great covenant. For the seventh-day Sabbath,
Christianity substituted the first-day Sabbath; and
the sufficient reason is, the Redemption by Christ




ADAM AND HIS TIMES.           73
is a greater thing to be commemorated in the
Church of God than the creation of the world. If
circumcision dates back to Abraham, the Sabbath is
older yet; and Christianity is not to be charged
with following Jewish laws, if it substantially retains
them both. But is it not true that the very attempt to change the Sabbath from one day to anjther implies the intelligent agitation of the subject
in the early Christian Church? and is it'not true
that the successful effort to make the change is proof
that they acknowledged the authority by which the
change was made? The unquestionable fact that
Christians have observed the first day of the week
as the Christian Sabbath, is entirely inconsistent
with the repeal of the Sabbath law, when the institutions of Moses were abrogated.  The change
argues perpetuity, and a perpetuity founded upon
an intelligent conviction of duty, rather than upon
a formal and thoughtless adoption of an ancient
prejudice.
Add to all these thoughts the deeply important
argument that the blessing of God has been upon
the Christian Sabbath; and the proof is complete
to show that its obligation is universal and perpetual.
God long ago promised that when his house had
become a house of prayer for all people, he would
give his blessing upon all that would keep his Sabbaths without polluting them. Isa. lvi. 6; this pro7




74          ADAM AND HIS TIMES.
mise he has fulfilled. A Sabbath-keeping people,
or family, or person, is blessed. How many ruined
men trace the first steps of their downfall to Sabbath-desecration!  How many have found instruction, and righteousness, and peace, and salvation,
by the honouring of God's Sabbath! If we have
evidence of God's blessing on anything earthly, it
is upon the Sabbath.
Now it is no fitting reply to proofs like these,
that Paul seems to argue that the Sabbath is no
longer binding.  For the tenor of the Apostle's arguments confines his thoughts to the ceremonial
Sabbaths of the Jewish economy; to refer his words
to the weekly Sabbath would place him in contradiction to the words of the sacred writings, and to
his own practice, so as Paul never is found. But
the single and sufficient key by which to interpret
his language may be found in this conclusive fact,
that the church did not understand the great
Apostle of the Gentiles as arguing against the
Christian Sabbath, or as desiring that it should be
abolished. If-as these modern interpreters would
allege-Paul tried to break down the Sabbath, no
man that ever lived could have exerted a greater
influence to effect such an object. But the facts are
all against the thought that he made any such attempt. The Christian church retained the fourth
commandment in her decalogue as it was before;
used the Sabbath for the worship of God; gave a




ADAM. AND HIS TIMES.            75
new and striking sanction to the day by making it
commemorate the resurrection of Christ, and sent
it down to our own times as a perpetual proof that
neither Paul nor any other inspired writer made
apny efforts to effect its destruction.




7 6          ADAM AND HIS TIB[E,.
CHAPTER VIII.
NATURE, DESIGN, AND DUTIES OF THE SABBATH.
" Welcome that day, the day of holy peace,
The Lord's own day! to man's Creator owed,
And man's Redeemer; for the soul's increase
In sanctity and sweet repose bestowed.
Type of the rest when sin and care shall cease,
The rest remaining for the loved of God!"
Br. MANT.
THE most important question after all, especially
in the times in which we live, does not respect the
perpetuity of the weekly rest; but the nature, and
design, and obligations of the day as a Sabbath.
No thoughtful mind can well venture to question
that to take away the sacred obligations of the Sabbath is to destroy all its real value.  The enemies
of the Sabbath have no real wish that this day of
the week should be blotted from our Calendar; nor
wish that it should be made a day of unremitting
toil, like other days of the week. If the question
was taken, Shall we have a Sabbath or no Sabbath?
the votes for its entire abolition would be few indeed. Even the men who are most zealously engaged in active efforts for Sabbath desecration,




ADAM AND IIS TIMES.            77
would start back from the consequences of taking
away the day, and of making it like the other days
of the week. The busy railroads in and near our
large cities; the places of resort and amusement;
the saloons and the drinking houses, find the Sabbath their most profitable day: and these, and
thousands with them, who put forth every exertion
that interest and a hatred to religion can prompt,
to secure the most abundant Sabbath desecration on
every hand, would yet not touch the burden with
one of their fingers, if the question was purely for
the abolition of the Sabbath. The enemies of the
Sabbath do not meet the question fairly. They
want a Sabbath, but they wish unbounded license
upon it: just as the mass of ungodly men would
prefer a church that had no strictness of doctrine,
no sternness of rebuke, and no warnings of the
wrath to come. Yet a Sabbath universally desecrated is worse than none. A Sabbath that sets
loose the population of the land for recklessness,
and riot, and drunkenness; a Sabbath without Sabbath instructions, Sabbath morals, and Sabbath religion; a Sabbath like the Sabbaths of Papal
Europe, is such a day as must totally fail to secure
any good end that belongs to the ordinance of God
in Eden; and as must tend to demoralize rather
than to bless society. Whether the opponents of
our Sabbath laws see this end or not, the true tendency of Sabbath desecration is to strike a fatal
blow at all the valuable influences, both physical
7*




s78          ADAM AND HIS TIMES.
and moral, that are exerted by the due observance
of the sacred day.
But as the Sabbath has proved itself a day for
perpetual observance by its continued recognition
among all nations of Christendom, and even among
those who retain it merely as a holiday, it becomes
us to -inquire, How ought it to be spent? As marriage:remains every where upon earth, and yet from
all its corrupted forms we must look back to Paradise to find its true law; so let the original and
authoritative ordinations teach us the true law of
the Sabbath.  If it binds now, it binds for the same
purposes and designs as ever. It still remains the
Sabbath; and as it has its place, so it has its claims
and character in the fourth commandment: while
its just interpretation is to be found in all that is
said of it in the word of God.
The Sabbath to Adam in Eden was a rest from
the ordinary occupations of other days.  And
surely, since the fall of man and the more burdensome labour that pertains to our present estate, the
claims of such a day are incomparably greater, as
a needful rest from the severity of incessant toil.
And the argument is complete which proves, from
the physical necessities of man and beast, that such
a day is needful for the health and life, as well as
the comfort of God's creatures. If there is any
difference between. our own age and others, it may
justly be affirmed that the rest of the Sabbath was
never before so necessary as it is now, and shall al



ADAM AND HIS TIMES.                79
ways hereafter be, since the introduction of machinery to do the work of man. For the man whose
daily labours require him to keep pace with the
working of a steam engine, and to match his muscles
with its untiring sinews, must toil with a watchfulness and a regularity hitherto unknown in all the
labours of the race.  And it is plain to every intelligent observer, that the energy and industry of
our style of civilization must demand for the good
of mind and body a cessation from these wearing
toils, that is greatly more imperative than under any
other form of human life. The truth is, we need
this regular weekly rest more than man ever needed
it before; and the prospect is, that as the race advances, man may look up with increasing thankfulness to God, for this institution of Paradise.  Especially may toiling men thank God for the Sabbath. The poet is right with all his emphasis as he
sings:
" Hail, Sabbath! thee I hail, the poor man's day!
For on this day, embosomed in his home,
He shares the frugal meal with those he loves;
With those he loves he shares the heartfelt joy
Of giving thanks to God-not thanks of form
A word and a grimace, but reverently,
With covered face and upward, earnest eye."*
In the happy land where we live, we hardly know
what a poor man is; and descriptions of poverty in
other lands are inapplicable here. Among us, dis
* Grahame.




80          ADAM AND HIS TIMES.
tinctions of rank are unknown - distinctions of
wealth are scarcely recognized. Health and energy
have hitherto sufficed among us to secure a livelihood above a competence; and even in what we
call "hard times," the miserable dependence and
the unceasing toil of the poor in the crowded populations of Europe and Asia are unknown. Yet
many things prove that things are even now changing in this respect. We have more poor than formerly; and the toil and energy necessary to secure
a livelihood are greater than before; and there are
more in our communities than there used to be, who
secure employment with difficulty. And should
things grow worse in this direction, should we ever
have here the ceaseless struggle for life and bread
that falls to the lot of the poor in eastern lands, we
shall know, as we have never yet known, what it is
for the poor to be in the power of the rich; and
what a blessing God provided for the poor when in
the garden of Eden he appointed the rest of the
Sabbath. The Sabbath is needed, will be more and
more needed in this toiling world. The busy population of these growing states are the last that, for
their own sakes, dare trample upon it; and now is
the time to fix the habits of this nation as a Sabbath-keeping people. Let the working men of
America engage in such pleasure of Sabbath-desecration as must lay the burden of toil upon some of
their own brethren, and ere long they will bring the
curse of unceasing toil upon themselves. Let our




ADAM AND HIS TIMES.            81
working men consent to labour upon the Sabbath
for any set of masters, and they not only make
slaves of themselves, but they prepare heavier chains
of bondage for their children, which, unless through
the preventing mercy of a long suffering God, will
weigh them down to the dust. Let the Sabbath
of our fathers be given unimpaired to our children!
The truth is, the Sabbath and marriage are twin
institutions; like Adam and Eve, both created in
Eden; designed to live together, designed to support
each other, and joined by God himself in bonds
which no man should sunder. The toil of the week
necessarily separates the husband from the wife, the
parent from the child. If every day was a day of
toil, some men would scarcely snatch an hour of domestic enjoyment; and the instruction of their
children would seem scarcely a part of the duty devolving upon parents.  The Sabbath is designed to
further the ends not only of individual improvement,
but of family benefit and comfort; and its hours
are to be used accordingly. Nor is it any objection
to this view, that so many disregard this influence
of Sabbath hours. For we fearlessly challenge investigation when we allege, that no families are
happier, or better trained, or more prosperous, than
those in which the Sabbath is most carefully kept.
The Sabbath is most important in its influence
upon the Family; and'let men keep the Sabbath in
such a way as to promote the advantage of all the
families of man, and its other duties would scarcely




82          ADAM AND HIS TIMES.
be left undone. For if I must be with my family,
then I ought not to keep my neighbour away from
his; and if every family aimed to spend the Sabbath for the comfort and profit of the household,
not only would all needless labour cease, but man
would learn his great duties as a reasonable and an
immortal creature. And it ought to be observed in
support of these views that the fourth commandment is specially addressed to heads of families;
and they are directed not only to keep holy the
Sabbath, but to take care that it is so kept by all
within their doors, whether children, or servants,
or strangers. Richard Baxter is reported as saying,
that when parents do their duty by their children,
the conversion of souls will seldom take place in the
sanctuary. The children will be brought to God
while still under the parental roof. Happy day
when every family shall be truly a nursery whence
the plants of grace shall be brought to fill up the
Church as the garden of the Lord. Give us a
Sabbath in every family-as God gave the Sabbath
and the family together in Paradise-and the morning star of that dawn will rise.
For the Sabbath is not only a day of rest. If
we have it now in perpetuity, why should we not
have it as it was in the beginning! When God gave
a Sabbath, he sanctified it; when he repeated it in
the moral law, he enjoined that it should be kept
holy. The Sabbath is a religious day. As God
gave it to Adam in his estate of innocence, this was




ADAM AND tIiS TIMES.           83
its chief design.  Rest from labour he needed less
than man has ever needed it since; for the toil of
a curse-stricken earth did not yet lay its burdens
upon him. If any living man ever could refuse to
sanctify a Sabbath because every day was holy,
Adam might well say this; and yet in a life that
knew no sin, he needed a day when his ordinary
employments must be laid aside, and the whole time
be spent in religious duties. And it is not a hard
thing to understand that the physical rest which
the sacred day now gives to the sons of toil, is not
at all inconsistent with the design of this day, as
holy to the service of God. A true rest for the
mind and for the body is better secured, because
these separated hours may not be spent in the active
pursuit of folly and pleasure. No men appreciate
or improve more the Sabbath, as a day of rest, than,
those who spend it most carefully as a religious day.
Many spend these hours in seeking their own pleasure, which God's word expressly forbids; and they
often show the result of this, by being more unfit
for their usual duties upon Monday morning than
at any other time in the week. Let the Sabbath be
kept according to its own nature, and the design of
its institution. God has blessed the day as one to
be kept holy; and happy is the man who observes
it accordingly.
There is scarcely any' more important question to
be settled in this land than that which pertains to
the observance of the Sabbath in our communities.




84           ADAM AND HIS TIMES.
It is impossible that the government of a free people
can be maintained on this great continent, unless a
substantial basis is laid in the intelligence and virtue
of our citizens. And it is certainly true that the
educational interests of this land have been chiefly
promoted by Sabbath-loving and Sabbath-keeping
men. And the Sabbath is the chief safeguard of
virtue for this people. To its influence we owe all
the difference that exists between us and the nations
of Europe, who are now sending in upon our shores
so many vices; and the cause of them all in an utter
disavowal of the sanctity of the Sabbath. Break
down the Sabbath, and all that is valuable in religion must be broken down with it. Only one nation of Europe ever ventured formally to blot the
sacred day from existence; and the results are so
horrible that the nations shut their ears at the
dreadful cry, and trembled as they gazed. Yet
before that reign of terror, France had only the
semblance of a Sabbath. If even that could not be
thrown off without such scenes of anarchy and
bloodshed, as the just judgments of God upon a
nation mad in infidelity, no mind can conceive the
fearful consequences which would follow the downfall of such a Sabbath as these States have had
since their settlement. Let every patriot, out of
regard for the well being of his country, stand_ by
the Sabbath. Every year proves that we need it
more than ever, and just in proportion as its enemies become bold, and as Sabbath desecration in



ADAM AND HIS TIMES.             85
creases, do we learn on every hand that crimes of
every kind and grade are on the increase.  The
downfall of the Sabbath would be the Jubilee of
evil.
As the Sabbath began in the earthly Eden, so it
is a type of the heavenly Paradise. Heaven itself
is called a Sabbatism-a rest that remaineth for the
people of God. They who love and keep these
hours of sacred time most cheerfully, keep in mind
also the rest beyond.
" Thine earthly Sabbaths, Lord, we love,
But there's a nobler rest above;
To that our longing souls aspire
With ardent hope and strong desire."
Truly blessed are they who by the rest of God
on earth are fitted to enter upon the songs and joys
of that unending Sabbath.
Our great English poet has made us familiar with
two important themes: Paradise Lost, and Paradise
Regained. In the Paradise which our first father
lost, God instituted the family and the Sabbath.
When men are wise enough to keep both these ordinances according to their original appointment,
they are ever found among the most efficient means
through which, by Divine grace, we may regain the
better Paradise.
8




86           ADAM AND HIS TIMES.
CHAPTER IX.
THE ORIGIN OF EVIL.
"History not wanted yet,
Leaned on her elbow, watching Time, whose course,
Eventful, should supply her with a theme."
CowPER.
THE father of profane history informs us that he
saw in Egypt an architectural wonder more surprising than the pyramids. This was their famous
Labyrinth, built on the Lake Moeris; a magnificent
pile of twelve palaces communicating with each
other, having three thousand rooms, interspersed
with terraces, half above ground and half below,
having no apparent outlet The rooms, and passages,
and columns, were so numerous, and so similar to
each other, that no stranger, once introduced, could
find his way out without a guide. Hence, in common language, a labyrinth is a difficulty that cannot
be explained, a confused mass of things hard to
disentangle.
Virgil narrates that Daedalus, the architect of a
similar labyrinth in Crete, taught Theseus how to




ADAM AND HIS TIMES.            T87
find his way out, by unwinding a thread as he went
in, and making it his guide upon his return.*
It would be a very easy thing for us to lose our
way at this point of the history of our first father,
in a more perplexing labyrinth than Greece or
Egypt ever constructed.  Here comes before us one
of the most difficult and profound subjects of human
thought; here indeed is a labyrinth where many
have wandered, seeking in vain to find a solution.
How did sin find entrance to the heart of a holy
being? Rather, how could it find existence in the
dominions of a holy, just, omniscient, and omnipotent God? This indeed is evidently not its first
entrance.  For the sin of man was through a
tempter, who, before this, had sinned against the
Creator. But how did sin find entrance into a holy
world? is a question that naturally arises as we
read of man's first disobedience.
Some boldly affirm that God is himself the Author of sin.  They argue, that so vast is his knowledge, so unbounded his resources, so complete his
power, that so entirely do creatures live, and move,
and have their being in him, that the creature is nothing and God is everything. But this is certainly
not the thread to lead us safely forth from these
tangled mazes.  We may agree with these persons
in magnifying the supreme excellencies of Jehovah,
but we are fully convinced, by reason of these very
* ZEneid vi. 27. The true version is that Ariadne gave the
clew.




88          ADAM AND HIS TIMES.
perfections, that their conclusions cannot possibly
be true. Whether we are or are not able to point
out the sophistry, we know that reasonings, which
reach such a conclusion, must be false. We have
testimony, more direct and more complete, to convince us that this result is untrue, than is needful
to overpower the force of any metaphysical reasonings in its favour. Every well regulated mind instantly rejects the thought as blasphemy, when told
that God is the Author of sin. Every man's conscience accuses or excuses himself; gives him pleasure or grief in view of his own conduct and character; and seals the sentence of judgment against
him as the author of his own sin. And the Scriptures say most explicitly, that God is most holy,
cannot be tempted of evil, and tempts no man.
Those who teach this blasphemy cannot guide us
forth from the labyrinth.
As little are they correct guides, by whatever
name they may call themselves, who affirm that sin
is an evil to which a universe of rational beings is
necessarily liable; that God himself is unable to
prevent moral beings from sinning; that, having
formed them free, it is beyond even his power to
preserve them in holiness and happiness. This especial teaching has been very zealously supported
in our own land, and at one time threatened to
bring in the most serious evils upon our churches.
Dr. Taylor of'New Haven, in a sermon preached
at the commencement in Yale College in 1828, said,




ADAM AND HIS TIMES.             89
"It is a groundless assumption that God could have
prevented all sin, or at least, the present degree of
sin in a moral system." So two years afterwards
he wrote in the Christian Spectator, "Free moral
agents can do wrong under all possible preventing
influence," 1830, page 563.  And afterwards, "We
know that a moral system necessarily implies the
existence of free agents, with the power to act in
despite of all opposing power. This fact sets human reason at defiance, in every attempt to prove
that some of these agents will not use that power
and actually sin."  1831, page 617.  So Prof.
Charles G. Finney, at one time a revival-preacher
in the Presbyterian Church, and afterwards professqr of Theology at Oberlin, says," It is vain to talk
oft\God's omnipotence preventing sin." And similar
teachings find expression elsewhere.  Arminians
teach that God did all he could to prevent sin, " consistently with his determination to give and maintain
free agency to his creatures."* But we need not
inquire further among whom these views are held.
According to this theory, if God would make moral
beings at all, he must, so to speak, run the risk of
their sinning, a matter which he could not prevent.
We may prefer to receive almost any other teaching
upon this profound topic rather than believe this.
Put this thread in our hands, and instead of guiding
us upward and onward to the light of day, it leads
us downward and inward to the darkest and gloomi* Watson's Institutes, P. ii. ch. xxviii.




90           ADAM AND HIS TIMES.
est chambers beyond all hope. We regard it as destructive of some of the most distinctive and most
precious teachings of the inspired volume; and as
dishonouring God almost beyond conception.  He
is no longer a Sovereign; the creatures he has made
are quite beyond his control; he may wish, and he
may make all possible efforts, to effect his purposes;
but men and devils will do as they please in spite
of him. They are independent of him, and as a
necessary consequence he is not independent of
them.  He may form his plans, but so far as they
are concerned, his purposes may not be carried out.
If these things are true, we cannot depend on the
prophecies of the Bible; for men may refuse to do
what God has said they will, and he has no power
to produce the results predicted. We cannot trust
its promises; we ought never to pray that God
would advance any cause that depends on man's instrumentality.
The necessary consequences of these teachings
are so dreadful that we shrink back from them with
horror.  "To be a free agent necessarily implies a
liability to sin."  We do not believe it.  To be in
a state of probation as Adam was, may imply this;
but free agency does not. We believe that God can
establish a free agent in holiness and happiness beyond the possibility of fall for ever.  "If God,"
says Dr. E. D. Griffin, "could not have prevented
sin in all worlds and ages, he cannot prevent sin in
any world or age, or in any creature at any time,




ADAM AND HIS TIMES.             91
except by preventing the particular occasion and
temptation.  If God could not have prevented sin
in the universe, he cannot prevent believers from
fatally falling. He cannot prevent Gabriel and
Paul from sinking at once into devils, and heaven
from turning into a hell. And were he to create
new races to fill the vacant seats, they might turn
to devils as fast as he created them, in spite of any
thing he could do, short of destroying their moral
agency. He is liable to be defeated in all his designs, and to be as miserable as he is benevolent.
This is infinitely the gloomiest idea that was ever
thrown upon the world. It is gloomier than hell
itself. For this involves only the destruction of a
part; but that involves the wretchedness of God
and his whole creation. And how awfully gloomy
as it respects the prospects of individual believers!
You have no security that you shall stand an hour.
And even if you get to heaven, you have no certainty of remaining there a day."*
There is however another view of this matter
which we seem bound to take. We do not pretend
that the difficulties of the subject can be solved by
us.  But a thread may guide us through the labyrinth, if we do not understand the entire plan of its
halls and passages. This thread is the simple principle, that, in religion as well as in natural philosophy, we are bound to' recognize all the facts that
are brought to our knowledge, even when we cannot
* Divine Efficiency, 180.




92           ADAM AND HIS TIMES.
explain their connection, or even their consistency.
All truths are consistent; but it is not a prerequisite to our knowledge of any truth that we are able
to point out how it is consistent with other things.
We believe that God is the full, necessary, and perpetual Sovereign of the universe; that at all times
and in all things he doeth according to his pleasure
in heaven and on earth; and yet that he so governs
free creatures that their freedom is secured in the
most perfect harmony with the execution of his great
purposes. Though then he could have prevented
the entrance of sin into the universe; and though
we cannot determine the reasons why he did not, we
believe he permitted it to enter. We know his supreme independence; his sovereign power; his
ability to plan and to foretell the future, even in
regard to those things which concern the free actions of even sinful beings. We know that sin
exists; that sinners act freely; that their consciences condemn them for it; and that God holds
them responsible. We know that his Spirit regenerates the hearts of sinful men, yet without interfering with their free agency; that believers in
the gospel of Christ are surely "kept by the power
of God through faith unto salvation," so that they
cannot be separated from the love of Christ; and
that the holy angels and the spirits'of redeemed
men in heaven are confirmed in holiness and happiness for ever beyond the possibility of fall, though
they are as free moral agents as it is possible for




ADAM AND HIS TIMES.             93
creatures to be: we know in full consistency with
all these facts that sin does exist, and that God will
glorify himself in the great scheme of redemption
from sin. HIere we must stop. Why he has allowed sin to enter, we can only; partially understand.
But his sovereignty and man's fireedom, his holiness and man's sin, are truths settled in our firm
faith, beyond the reach of the most subtle sophistry
and the most malignant cavils.
Yet while we may wisely decline all attempts to
fathom the deep counsels of God in this great thing,
there are two matters to which we may justly give
our thoughts: First, we may vindicate the supremacy and the righteousness of God, as in the views
just now expressed: and secondly, we may believe
that God designs by the plan of salvation to show to
the universe his wonderful wisdom, perhaps as it
could not otherwise be shown. Eph. iii. 10. We
do not know whether God's justice could be understood while his law was never broken; certainly his
mercy could never be exercised without sinful objects; and above all, the harmony of justice and
mercy in actual exercise, required a scheme like
that of the gospel of Christ.




94          ADAM AND HIS TIMES.
CHAPTER X.
THE GREAT TEMPTER.
" For whence
But from the author of all ill, could spring
So deep a malice, to confound the race
Of mankind in one root?"
MILTON.
OUR attention, as we draw near the scene of
temptation, is first called to the Tempter. He is
here described as a serpent. Nor need we doubt
that the animal spoken of was a kind of serpent;
though one modern commentator has ventured to
express a fantastic opinion on this point, and thus
early in his commentaries upon the entire Bible, to
bid us beware of trusting too much to such a judgment. If even we had any doubts of the true
meaning of the Hebrew word here translated as
serpent, the point would be settled by the authority
of the New Testament.  For there it is declared
that the serpent beguiled Eve; and we need have
no doubts of the true meaning of the Greek word
there used. It may possibly be that the whole
tribe of serpents was originally formed to move in




ADAM AND HIS TIMES.            95
a more erect posture than they now do; as we
know that now some species of serpents, especially
when excited, are accustomed to move with their
heads considerably elevated from the ground.
But temptation almost always comes in insidious
and deceitful forms; its plausible pretensions give
it its chief currency; and we must be upon our
guard against things that seem  harmless.  The
serpent was an animal endowed with subtlety above
the other creatures; yet the serpent was but an instrument.  The true tempter was another, an intelligent being, making use of this form to serve his
wicked purpose of deceiving man and of leading him
to sin. The Scriptures reveal the tempter under
the name of Satan —an adversary. The Apostle
John not only tells us that the devil sinneth from
the beginning; but he gives him the various names
of the dragon, that old serpent, and Satan. Who
this adversary was and is, we are also informed.
Sin did not begin in the universe with the family
of man. There are angels whom God created in
holiness and happiness, who kept not their first
estate, and who were cast down from heaven and are
now reserved in chains of darkness until the judgment of the great day. The chief of these is called
the devil, Beelzebub, Apollyon, and Satan. Men
have indeed professed to doubt the existence of this
adversary, and of such powerful adversaries to man
as the fallen angels. Yet while we can easily decide that the designs of such an adversary can be




96           ADAM AND HIS TIMES.
all the more busily and successfully carried forward,
if he can add this to his other deceits that men
should be persuaded that he has no existence; we
may as easily see the proofs of what he is and what
he can do, in the sad history of the world, behind
us and around us. But we need have no doubts
upon this subject, if we receive in simple confidence
the clear and explicit statements of the Bible.
This sacred volume reveals to us a world of
spiritual beings, having much intercourse with men,
of whom we would be ignorant but for its teachings.
"Millions of spiritual creatures walk the earth
Unseen, both when we wake and when we sleep."
Why God permits the fallen angels to exert their
powers of evil and to tempt man-like a vast chamber in the great labyrinth to whose high roof and
distant walls our eyes, at least in these abodes of
darkness, cannot see-is a branch of the great
questioni concerning the origin of evil which we
cannot understand. The simple and serious facts
we may well know-Satan is a powerful, wicked,
malignant foe of man. He is, in the sacred writings, represented as the god of this world, the
prince of the power of the air, and the accuser of
God's people, who accuses them night and day before God. 2 Cor. iv. 4. Eph. ii. 2.  Rev. xii. 10.
He works in the children of disobedience. Eph. ii.
2; blinds the eyes of them that believe not, 2 Cor.




ADAM AND HIS TIMES.            97
iv. 4; leads captive wretched souls at his will, 2
Tim. ii. 26; and catches away the truth from the
hearts of those that hear the gospel, lest they should
believe and be saved, Luke viii. 12. So great is
his presumption that he did not forbear to assault
the Son of God himself when he became incarnate,
and attempt to beguile him by subtlety.  Of such
an adversary; of his subtle deceits; and of the means
of our safety, it is our folly to be ignorant. For
no believer on earth is safe from his attacks. And
this is a matter well worthy of our frequent and
serious study —to know the arts of this great
Tempter. From the first scene in Paradise to the
present time, he has prosecuted his plans to lead
men away from God. He transforms himself into
an angel of light; he misrepresents both the truth
to make it appear burdensome, and the falsehood
to make it seem attractive; he is a liar and a
murderer from the beginning, not to be trusted in
any word he says, and to be: feared in all he aims to
do.
9




98           ADAM AND HIS TIMES.
CHAPTER XI.
MAN S FIRST SIN.
"Her rash hand in evil hour
Forth reaching to the fruit, she plucked, she ate;
Earth felt the wound, and nature from her seat
Sighing through all her works gave signs of woe
That all was lost."
MILTON.
THE first sin of man has been thought, by some,
an insignificant act to be followed by consequences
so serious. It is a difficult task to weigh accurately
the actions of men. But we can easily decide that
the deeds of men are not to be estimated by the
magnitude of individual acts, by the time occupied
in doing them, or even by their.consequences; but
rather by the principles involved in them, and the
motives of the actors.  The sin of our first parents
was a serious offence, not only as the first sin of
man, but because it was attended by many circumstances which a righteous judgment would regard as
aggravations of their iniquity.
They had no apology for desiring the fruit of this
tree.  The wise man says, "Men do not despise a




ADAM AND HIS TIMES.           99
thief if he steal to satisfy his soul when heo 
hungry." Prov. vi. 30. That is, when a man must
starve or eat what is not his own, necessity affords
some extenuation for appropriating the goods of
another. But God had filled that fruitful garden
with every good and beautiful tree, to which this first
pair had free access; they were the rich possessors
of abundance, more than they could use; and they
should have cast no longing eyes towards that single
tree which alone had been forbidden.
The singleness of the tree, the simplicity of the
Divine command, and the confession of the parties, prove that they erred through no misapprehension of the right. There are complicated moral
questions which perplex even sincere inquirers after
truth; and error seems less flagrant when adopted
ignorantly. But the first sin was not such a case.
Adam and Eve knew very well the command laid
upon them. No deep argument, or long reflection,
or practical experience was necessary to teach them
what they should do. The direction was so plain
that a child could not misunderstand; nor did they
ever allege, even in their guilt, that they had not
fully known their duty.
The happy-pair in Eden were under the greatest
possible obligation to obey the God who commanded  them  not to eat of that tree.  They
knew him; knew his holy character; knew what
blessings he had already bestowed upon them; and
their Maker and Benefactor had claims -which shoulk




100'ADAM AND HIS TIMES.
have kept them steadfast in their obedience. Their
offence was worse that they listened to the voice of
such a tempter. It may be that they thought not
of Satan; perhaps they knew nothing of him; they
saw here possibly only a serpent; but no living
creature should have borne comparison in their
minds with their glorious God; and they should
not have believed the words of any creature-insignificant or otherwise-in preference to the words
of their Creator.
Moreover, our first parents were distinctly forewarned that death would result from eating of this
fruit. The full meaning of the term and the fearful things included in it, they may not have understood.  Doubtless the earth would have known
many changes by death and like death, if man had
never sinned. The seasons would have gone their
rounds and brought their necessary mutations. If
spring brought forth its blades and blossoms, every
seed must die before the shoot appeared; every
flower must fall before the fruit could form or ripen;
and autumn, then as now, must have been a season
of seared and fallen-leaves.  So the beasts of the
earth would die in their times. But during man's
brief estate of innocency he may have seen too
little even of these things, to give him any deep
impressions of the meaning of the term, death.
Adam may have had a low and feeble idea of the
evil thus threatened. But sinners very seldom do
ornm either a just or a definite idea of the result




ADAM AND HIS TIMES.           101
of their sins. Perhaps no transgressor ever fully
anticipated the end of his transgression. It is not
needful to the most complete responsibility that the
mind should know all the results of our conduct.
It is enough if the law is fairly known and the liability of the sinner to a righteous penalty is recognized.  Our first parents knew that to eat of that
fruit would bring upon them the disapproval and
displeasure of the God who had forbidden it. And
the Divine displeasure-if continued-would itself
imply the most serious meaning of this term, death,
even when it refers to an immortal being. Surely
no soul can be happy when God is displeased. The
wretchedness of the sinner-especially of one, who,
like Adam, had known God's favour-must result
from his separation from God.
In contrast with the threatened penalty, was
the promise fairly implied. Even supposing that
our first father understood the promise as little as
he did the threatening; that is, that he was equally
unable fully to anticipate the blessings of life eternal, and the dread meaning of death eternal; yet
he knew clearly that by his obedience he would retain the highest source of permanent happiness in
the favour and approbation of God. No inducement should have prevailed to lead him to such an
exchange of God's approbation for his displeasure.
Nor should we forget another consideration of
the very gravest kind, which should have kept back
our first.parents from that great offence. The first
G9




102          ADAM AND HIS TIMES.
man, Adam, stood not for himself alone, but as the
head and representative of all his unborn children.
We have no detailed and formal account in these
early chapters of Genesis, of the covenant so made
with Adam as to make him the representative of
the human family. Many therefore have denied that
he did sustain any such relation. Yet all who properly consider this important matter ought to acknowledge these two things:
First, Adam stood towards the entire human
family exactly in that relation which will harmonize
all the teachings that God has given us in regard
to him. We are bound to hear, not only the book
of Genesis, but all the word of God: nor should
we fail to gather rays of light from the teachings
of his providence. Upon this matter David, and
Hosea, and Paul are witnesses as competent as
Moses; and we must receive all the later expositions of the Bible which throw light upon the earlier
narratives.
Second, the real relation. held towards the race
by Adam was doubtless understood by him. We are
not to measure his knowledge by the brief records
of his times; it is no violent presumption to suppose that he knew the truth upon a point of such
importance, even though we are left to gather the
entire truth from far later teachings.
Let us keep these thoughts in view. The personal duty of Adam to obey God would be the
same, whether we consider him as acting simply




ADAM AND HIS TIMES.
under a law, or as acting under a covenant.  His
responsibility in transgression is greatly increased,
if he knew that he acted in a public capacity-as
the head and representative of the human race:
and in this we may find a strong reason for believing that the true state of the case was not unknown
to him. But we say these things not as undervaluing the teachings of Genesis. We think that we
can gather proofs from the brief narrative that our
first father had a full understanding of all that is
implied in a covenant, and gave his full consent to
all its terms.
1. Man was bound to perfect obedience. Of
this the fruit of the forbidden tree was made a
special test; and man accepted of the test.  So
Eve declared, We may eat of every tree but this.
2. Death was the threatened penalty of disobedience.
3. Life was promised upon his obedience. This
is fairly implied; and the subsequent Scriptures
often assert it.  "Moses describeth the righteousness which is of the law, that the man which doeth
these things shall live by them." Rom. x. 5.
4. Not only Adam but all his children after him
were included in this covenant. The proof of this
begins with Eve's recognition of the covenant as
binding her, though made with Adam; it is strengthened by the actual sentence pronounced, blits execution in succeeding ages, and by the teachings of




104          ADAM AND HIS TIMES.
the subsequent Scriptures which we may notice
hereafter.
Surely if Adam understood that this was his relation to our race, his sin was one of great enormity.
And different from the opinion often held upon this
matter, we may not forget to add that the very insignificance of the act in itself considered, is a remarkable aggravation of that first offence. When
very strong inducements are held out to lead any
one from the path of virtue, we feel more pity for
the transgressor than when one exchanges innocence
for guilt upon trifling grounds. We honour a defeated commander who bravely holds his post as
long as possible against superior forces; we reproach the cowardice of one who surrenders at the
first call, without a struggle, and to a feebler force.
It makes the matter worse, not better, that Adam
sold Eden, innocence, life, and God's favour for the
forbidden fruit.
For reasons like these we cannot agree with the
opinions of those who make light of man's first sin,
or who think that matters too grave were made to
depend upon too small a thing. The smaller the
inducement to transgression, the greater the advantage to man in innocence.  The excellent plenty
of all the garden, contrasted with the fruit of a single tree and the slight gratification it could afford;
the simkticity of'the command which precluded
all possibility of mistake; the obligations under
which he was to God, and the folly of believing any




ADAM AND HIS TIMES.           105
creature who spoke in plain contradiction of the
Creator; the penalty and the promise; the know-'ledge that interests so great were involved in that
solemn covenant; and the very insignificance of
that tempting fruit; all these things make the trans-.
gression of Adam most serious indeed. And finally
his first estate; no bias of sin inclining him to evil,
no darkness of understanding clouding his views, in,perfect holiness, having everything to make him
happy, must be thought the aggravation of his offence.  His inexperience of evil was an advantage.
For he was advertised of his danger; the very name
of the forbidden tree was a warning; and innocence
is a better protection against threatening evils, than
a partial experience has ever proved to be. We
rank Adam among the chief of sinners, and esteem
the first sin as one of peculiar enormity. Applying
our usual tests to ascertain the heinous nature of
any offence, we can have no sympathy with those
who judge man's first offence a trifle.




106          ADAM AND HIS TIMES.
CHAPTER XII.
THE TEMPTATION.
WE may now draw near the scene of temptation.
We have no just reason to think that the inspired
records give us a full account of any part of the
history. These are brief sketches, not full details.
The words of Moses have been compared to our
modern telegraphic despatches; few words are used
to express a great deal of meaning; we learn much,
yet we crave more, especially in regard to these
important early scenes, we greatly desire fuller
communications.  "Who is there among us that
would not give twenty of the best volumes from his
shelves, for twenty lines which should acquaint him
with the condition of our first parents during the
first years after the fall and their expulsion from
paradise?"* And truly a larger knowledge of the
fall itself would be no less interesting.
The tempter, we are told, approached not Adam,
but Eve, apparently by herself and unguarded.
The Apostle Paul says that "Adam  was not de* Kitto  Bible Ill.




ADAM AND HIS TIMES.           107
ceived, but the woman being deceived was in the
transgression." 1 Tim. ii. 14. Some understand
this to mean that Adam, finding that Eve had already transgressed, chose to join her, though fully
aware of the evil consequences. This is the interpretation put upon his first sin by Milton in Paradise Lost. But the apostle may simply mean that
Eve sinned first.
Notice the manner of his approach, that we may
learn his methods in temptation.  He begins by insinuating, rather than by expressing, hard thoughts
of God. He affects to feel surprise that any tree
of the garden should be forbidden to them. But
having engaged her attention and awakened a train
of reflections suitable for his purposes, he speaks
plainly and boldly in contradiction of the kindness
of their Creator. And we may well notice that deceivers often command our belief of the barest and
most mischievous falsehoods, by the very boldness
and assurance with which they assert them. Our
confidence is naturally called forth towards sincerity,
and error often spreads because its bold advocates
seem sincere. Satan is first surprised that God had
forbidden this tree; but how soon he ventures to
deny boldly that the prohibition is disinterested!
He declares that death shall not follow their eating
of it, and that, indeed, knowledge like to God himself will result. Nor is it unlikely that he appealed
to the very name of the tree as a confession, that a




108         ADAM AND HIS TIMES.
desirable knowledge beyond their present estate,
would be secured by their eating.
Doubtless advantage was taken to address our
first mother when she stood in sight of the tree itself.  "The woman saw that the tree was good for
food." There is danger in drawing near temptation, even when we are aware of its nature, and are
most upon our guard. The wise man warns us,
"Avoid it, pass not by it, turn from it, and pass
away." The voice of the tempter finds a great
auxiliary in the eye of the tempted; alas! we are
already in greater peril when we consent to look.
Eve heard a voice at which she should have stopped
her ear the moment she understood the object; she
looked upon that fair fruit just when she ought to
have turned away.
We may not be able to trace the course of feeling in the first transgressor. tBut distrust of God
seems to have been the first wrong thought. And
when jealousy of him  entered her mind, "when
Eve let go her hold upon that glorious benefactor,
till then absolutely loved, venerated, and trusted,
she was prepared for every thing which could follow."* She could begin then to believe that the advantages promised by the tempter should indeed be hers.
And when in obedience already to a false lord, she
looked upon the tree; when the lust of the eye
made way for the'lust of the flesh, the pride of
being like God was not far off. The tree was pleas* Dwight's Theology, i. 407.




-ADAM AND HIS TIM'ES.          109
ant to the sight; here is the lust of the eye. It
was good for food; here is the appetite for sensual
indulgence. It was a tree to be desired to make
one wise; here is the pride of life.
This sin, like so many that have succeeded it in
human experience, came into gradual strength to
secure her downfall.  She indulged  irreverent
thoughts- of God: she desired to taste the beautiful
fruit; she aspired to the expected knowledge, that
she might be as God; she hoped that the threatened evil would not result. In all this scene, though
the matter is of so great importance, Eve seems to
have relied wholly upon her own strength.  We
hear of no counselling with Adam, though they
were mutual helpers, and he doubtless was not far
off. We hear of no looking up to God in this hour
of need. How many prayers, how many agonizing
petitions for the pardon of sin, would have been
spared by one brief petition then offered for sin's
prevention!
She looked upon the tree, desired it, partook of
it. Nor was this all.  Then she sought for her
husband, and turning tempter in her turn, as sinners usually do, she gave also to her husband, and he
did eat. Thus sin entered our world.  "Behold
how great a matter a little fire kindleth." This is
the beginning; who can tell the end? Well might
our great English poet represent the sympathy of
suffering nature in this sad event.
10




110          ADAM AND HIS TIMES.
"Earth trembled from her entrails.......
Nature gave a groan,
Sky lowered and muttering thunder some sad drops
Wept at completing of the mortal sin
Original."
PAR. LOST, iX.
Among the immediate consequences of this sin
upon our first parents, we may notice that they did
indeed gain a knowledge of good and evil; but in
no such sense as they understood from the words of
the tempter. They felt immediately shame at their
own nakedness, and attempted by a frail covering
of fig leaves to clothe themselves. But they felt
also, now for the first time, unwilling to meet the
God whose displeasure they knew they deserved.
And see here not only the fears but the usual deceits of sin. They are foolish enough to attempt
concealment even from the eye of God. And when
their hiding among the trees of the garden so little
availed them, we find that these unhappy sinners
have learned the language of falsehood. But even
their untrue reason for concealing themselves only
serves for an undesigned confession of their guilt.
And when the searching inquiry is made if they
had eaten of the tree, we see the usual characteristic of sin in the self-justifying spirit that would
throw the blame any where else but upon themselves.
Our first parents show in this first interview with
their Maker, not only that they are sinners, but




ADAM AND HIS TIMES.           111
impenitent sinners. They are ashamed; they are
conscience stricken; but they use concealment,
falsehood, and self justification. We are not to
regard them as hardened offenders; but neither are
they humble and penitent. Indeed they had no
just ground for approaching their offended God with
any hope of acceptance; and we do not believe
that true penitence toward him has ever existed in
any guilty mind, save as it is awakened in view of
his readiness to forgive. The prospects before the
mind of fallen Adam were dark indeed. Foolish
as he was to hide from God, it was quite natural that
he should shrink from seeing Him; and yet, alas!
the tree has added very little to his stock of knowledge, if he judges that his falsehoods can pass undiscovered.
See in them the proof that it is not in the power
of outward things to bestow happiness upon the soul
of man. Adam and his wife were still in that happy
Paradise which God had specially prepared for
their comfort. The same cool walks invited them;
the same shady trees protected them; the same
ripe fruits hung around to invite their taste; and
they still had each other's society. But the garden
was not the same to them. A new crowd of
thoughts within changed all the aspects of nature
without. Fear, suspicion, shame, and guilt are the
new inhabitants of Eden; and peace, and happiness, and even hope fled as these took possession




112           ADAM AND 1IS TIMES.
of the noblest dwelling place in the garden-the
only palace God had built in Paradise-even the
heart of man.
And here we may see that, had man been left to
himself, the breach between him  and God: would
have been irreparable. He no longer desires to see
God; he hides himself from his presence. He is not
a hardened sinner, but already he feels like shunning God. And if this was his state of mind, it is
not the natural tendency of sin to make things any
better. If Adam had voluntarily come before God
frankly confessing his offence, it would seem ingenuous and right. He had committed but one sin;
he had formerly known God's favour; his heart
was not made obdurate by repeated offences. Yet
he made no movement of this kind. And as we
know that these matters always grow worse rather
than better; as repeated sin hardens the heart and
never softens it; as it sends men further and further away from God, and never seems to draw them
closer; so we may reasonably believe that if Adam
did not repent immediately upon the shame of his
first offence, there was no natural tendency towards
repentance in any future period of his course.
The estrangement of man from God was total;
every new step was further departure; death had
already begun its work in him; and so long as
Adam lived-if even he lived for ever he could
not look up with the filial feelings of a son towards




ADAM AND HIS TIMES.           113
God, as his heavenly Father. There was no hope
for man in that dreadful day; there was no hope
for ever; unless God, by a mercy never before
shown, should make the first overtures to heal the
fearful breach.
10 *




114          ADAM AND HIS TIMES.
CHAPTER XIII.
THE GOSPEL ANNOUNCED.
"Never was sung a sweeter word,
Nor fuller music e'er was heard,
Nor deeper aught the heart hath stirred."
How wretched, indeed, would the lot of our first
parents have been, if God had dealt with them according to their sin; or waited to show mercy until
they had first shown relentings and repentance!
But having led them to an unwilling confession, before proceeding to pass upon them the sentence of
his law, he judges their tempter and opens for them
a door of hope. It may be true that many presumptuous men sin yet more because of the mercy
of God; it is also true that a knowledge of his
mercy is an essential element of evangelical repentance. Had God spoken his sentence first upon our
first parents, despair must have filled their minds;
but he intimates the plan of the gospel, before he
declares the resuilts of their sin, or sends them forth
from Paradise.
The first sentence of the Divine displeasure is




ADAM AND HIS TIMES.           115
pronounced upon the serpent. This may be considered in two parts:
First, there is the curse directed against the animal, the serpent itself.  Satan had used this as an
instrument to effect his evil purpose; and God so
abhors sin, that the very instruments of it, fall
under his curse. The serpent must go upon its
belly and eat the dust; and its head must be bruised.
Possibly, as we have before suggested, this animal
previously moved in a spiral manner; now it must
be prone. And the curse of enmity between it and
man, exists yet to a remarkable degree. No class
of animals is more universally dreaded and hated
by man than the race of serpents. Nor can this
fear and aversion spring from the venomous character of the reptile.  Out of three hundred species
of serpents in the world, two hundred and fifty are
harmless; some of them  are beautiful; all are
graceful; and yet, by a kind of instinctive antipathy, men hate the sight of them. It is not even
pleasant to talk about them. Even those that are
known to be harmless are almost invariably killed
as soon as seen; and the usual mode of killing a
serpent is to break its head. These things wonderfully agree with this earliest prediction of the
Bible.
Secondly, the burden of the curse did not rest
upon the animal. The true tempter was Satan, and
the curse is therefore chiefly upon him. But the
sentence against man's malignant enemy is a blessing




116          ADAM AND HIS TIMES.
really upon the man. When, therefore, God declares that enmity shall exist between the woman
and the serpent, between their seed respectively,
and a conflict ending in the bruising of his head, he
speaks a blessing to us. If our first parents had
been in a suitable frame of mind, perhaps this
blessing would have been addressed directly to
them;* but as Adam has made only unwilling acknowledgments, God's designs of grace are revealed in the form of threatening against the serpent.
It is agreed among evangelical commentators that
this sentence against Satan contains the first promise of the gospel. This is the germ —like a grain
of mustard seed-from which springs forth that
great tree beneath whose shade innumerable multitudes find rest and life.
It is not needful for us to ask, How much did our
first parents understand of these words? It is
rather our place to inquire, What do they really
mean?  Truth is like light; a very little of it is
of invaluable excellence, though the clearer it is the
better. Doubtless they knew more of the meaning
of these words afterwards; but our understanding
of truth does not always depend upon the clearness
with which it is spoken. These expressive words
imply plainly a conflict, especially between the seed
of the woman and the seed of the serpent, in which
the victory shall remain with the woman. This
* A. Fuller.




ADAM AND HIS TIMES.           117
much our first parents might know as soon as they
heard the voice of God; but we, who have seen this
seed of Scriptural prophecies grow into larger predictions, and bring forth the fruit of actual fulfilment, may better know its fulness of meaning.
1. By the seed of the woman we may chiefly understand the great Redeemer our Lord Jesus Christ.
There are many reasons why the Saviour of fallen
man should himself be a man. That in the same
nature that had broken the law, obedience should
be rendered and satisfaction made, seemed eminently
proper. But to give us also boldness of access to
God; and to enable him to sympathize with us,
having a fellow-feeling of our infirmities, (Heb. ii.
iii.); and in the superaboundings of God's grace,
to advance the dignity of our nature, are the further
Divine purposes in giving us a human Redeemer.
But the Redeemer must not be only a man. A
man and nothing more —a member of the fallen race
in all its liabilities, could be no Saviour of the
fallen. We may therefore expect to find, in this
early proclamation of the gospel, a mystery; an
enigmatical expression of truth to be explained
hereafter. This bruiser of Satan's head is to be
human, yet separated from the ordinary humanity;
a man, yet not simply of the race; partaker of the
nature, yet not partaker of the liabilities of the nature of man. Mark the expression, "the woman's
seed." Mark the fact that, as man had already
fallen, this promised Deliverer was not represented




118          ADAM AND HIS TIMES.
by Adam in the covenant of Eden. Not the seed
of Adam, but of the woman; not promised before,
but after the fall, there is but one person of all
history who fully answers the terms of this first
prophecy; the child born of a virgin in Bethlehem
of Judea.
An interesting chapter of human opinions could
easily be gathered in the illustrations which paganism affords of this first declaration of the gospel.
The serpent plays a most important part in the fall
of man, according to the traditions of many pagan
nations. Dr. Kitto mentions an ancient bas-relief
thus described:-" At one hand are a man and
woman standing naked under a tree, the woman in
a drooping and disconsolate posture, the man with
one hand raised to the tree, and the other directed
towards the woman. It is such a picture that a
child would at once say,'That is Adam and Eve.'
At the other extremity is a sedate and august figure
seated upon a rock and strangling the serpent with
his hand."* " By consulting Moore's Hindu Pantheon it will be seen that the serpent, Caliya, is represented as the decided enemy of the mediatorial
God, Krishna, whom he persecutes, and on whom
he inflicts various sufferings, though he is at length
vanquished. Krishna, pressed within the folds of
the serpent, and then triumphing over him and
bruising his head.beneath his feet, is the subject of
a very ancient Hindu bas-relief and carries with it
* Kitto, Bib. Ill. i. 60. Creuzer's Symbolik., pl. 158.




ADAM AND HIS TIMES.            119
its own interpretation.*" So the great prince promised in the famous Sybilline leaves of the Romans, was to abolish injustice and violent death,
kill the serpent, purge the earth of poisons, and establish universal peace.t But we need not add to
these here. They seem evidently to spring from
the remembrance of this first prophecy, as handed
down through the channel of oral tradition.
2. But while the term, "the seed of the woman"
applies primarily to none so well as to the Lord
Jesus Christ-who was the son of the woman, and
who was not a partaker of Adam's fall-yet it is
proper to understand it also of all the servants and
followers of Christ.  When Paul explains-Gal. iii.
16,-that the seed promised to Abrahamn preeiminently signifies Christ, this does not prevent him
from saying further that every believer in Christ is
also of the seed of Abraham. Gal. iii. 26, 29. A
man may be of the seed of Abraham naturally by
his descent from Abraham: or he may be of his
seed spiritually by being partaker of his principles, especially of his faith. The seed of the woman
and the seed of the serpent do not merely signify
the principal persons here named; the followers of
Christ and the followers of Satan are also meant.
So the Scriptures frequently teach that wicked men
are the children of the devil.  "Ye are of your
father, the devil, and'the lusts of your father ye
will do," said our Lord to the Jews. John viii. 44.
* Watson's Theology, p. 20.  t Virgil Buc. Ec. iv..




120          ADAM AND HIS TIMES.
The children of God and the children of the devil
are manifest by their principles and their works. 1
John iii. 10. In this just threatening against the
tempter, the line of distinction is drawn to run
through all time, to divide " between him that
serveth God and him that serveth him not." Mal.
iii. 18.
3. The words of this threatening imply'a long
struggle between conflicting parties, and the partial
power of the wicked one to injure the woman's
seed. The serpent was to bruise the heel of the
seed of the woman.
The fierce warfare of wrong against right, of
error against truth, of evil against good, is here
foretold.  Herein are signified the humiliation, sorrows, and death of the great Redeemer. Satan
had the power to assault the Mediator; to raise up
against him cruel and bloody men, and to put him
to a shameful death. But his severest assaults were
vain, and the sorest success did no permanent injury to the Sufferer. The prince of darkness had
nothing in him. Even when he took his life, the
cross was the scene of triumph, and the grave could
not hold the victim. The heel is not a vital part;
and all that Satan could effect against the incarnate
Son of God was to as little purpose as if a man
should bruise the heel of his adversary with a stone.
And herein is predicted that long conflict which
has ever since existed between God's believing
people and their great adversary. From the be



ADAM AND HIS TIMES.            121
ginning there has been warfare. Cain slew Abel
his brother, "because his own works were evil and
his brother's righteous." 1 John iii. 12. And the
fierceness of this strife has filled the world with
grief. It is true indeed that shame, and strife, and
violence, and wrong, fill even those portions of the
earth where the sway of the god of this world is
least disputed. But Satan fights hardest when the
seed of the woman withstands him. The history of
the church of God is full of the records of this
most deadly strife.  So a leader in the sacramental
host exhorts us, " Beloved, think it not strange concerning the fiery trial that is to try you." 1 Pet. iv.
12. What an arsenal of weapons is at the command of Satan, and what a catalogue could the
church furnish of the arms that have been used
against her-lies, heresies, vain philosophy, subtle
errors, earthly affections, love, fear, ambition, avarice, envy, and revenge. Those that would serve
him have been drawn to him by gold, and lust, and'
power: those that dare oppose him have been the
subjects of manifold persecutions. They have been
reviled by the wise, scorned by the world, cast off
by near and dear friends, and defamed shamefully
in their most innocent doings. They have been
stoned, sawn asunder, destitute, afflicted, banished
to deserts, and mountains, and dens and caves;
they have been cast to the wild beasts, beheaded,
crucified; they have been racked with unheard of
tortures, burned at the stake, and dishonoured in




122           ADAM AND HIS TIMES.
deeds without name; secluded in the dungeons of
the Inquisition; exposed in the shame of an Auto
da Fe; in short, crucified by pagans, burned by
heretics, drowned by atheists, and massacred by
every form of the serpent's seed. The time would
fail to name the means; the time would fail to mention the numbers of those whom Satan has slain for
the word of God and the testimony of Jesus.
Look back upon the history of the church in the
light of human reason, and we may fear to enlist
under her banners. What an array of sorrows
and sufferings belongs here! Yet all these are sorrows for righteousness' sake; and the world's best
blessings have been bought with the struggles and
the blood of the people of Christ. But look on
these things in the light of faith, and how different
it seems! All these sorrows are but the bruising
of a man's heel. Magnify them if you choose, and
as much as you please; and so long as the promises of a faithful God declare that even in this life
"' we shall receive a hundred fold more;" that "the
sufferings of this present time are not worthy to be
compared with the glory that shall be revealed;"
and that " our light affliction which is but for a.
moment worketh for us a far more exceeding and
eternal weight of glory," we surely need not repine.  If the bruising of the heel means so much
and yet effects so little, the bruising of the serpent's head must be his utter destruction. But




ADAM AND HIS TIMES.            123
the end is not yet.  Happy are they who endure
the cross in patient waiting for the triumph.
It is our happiness to hear the gospel preached
far more plainly than in its first intimation in dishonoured Eden. Let it not be our greater folly
and guilt to neglect so great salvation.




124          ADAM AND HIS TIMES.
CHAPTER XIV.
THE SENTENCE UPON EVE.
"Not she, with treacherous kiss, the Saviour stung,
Not she denied him with blaspheming tongue;
She, when apostles shrank, could danger brave,
Last at his cross and earliest at his grave."
WE have seen that the curse pronounced upon
the tempter included in it a large blessing for sinful
man. And we should not fail to admire the mercy
of God which is thus declared to man, not only in
advance of the sentence upon his guilt, but before
any tokens of his repentance. We' may now further see that even the sentence of condemnation,
like a dark cloud, whose bright edges give notice
that there is light behind, is mingled with tokens of
Divine forbearance.
The sentence pronounced upon the woman is simple and easily understood; and the proof is full and
abundant that it applies not to Eve alone, but to the
entire succession of her daughters in all ages since.
Attachment to her husband, subjection to his authority, and sorrow in the birth of her children, are
elements in the common lot of woman.  But there




ADAM AND HIIS TIMES.           125
is just reason for declaring that good often springs
forth from these very evils, and the sorrows of their
estate have often proved a rich blessing to the female sex.
It is a very common remark that women are more
religious than men.  In our congregations, it is a
very rare case where the attendance of women is
not larger than that of men; more women make a
profession of piety; fewer women disgrace their profession or decline from it; and, upon the average,
their piety is more serious and deeper. The female
sex have greatly the advantage in religious things,
if we judge from the actual facts in Christian
churches. And in systems of false religion, Satan,
their author, seems to have an especial spite against
the women. Made aware that his cunning in tempting the first woman is to recoil in special destruction upon his own head; knowing that woman "is
ever to effect much against him; and not ignorant,
that if, as at the first, he can cast her down to sin,
he can thus best war against the man, Satan has
carried on his warfare most resolutely against the
daughters of Eve, and wherever he rules, woman is
sure to be degraded. It is, doubtless, also through
his special enmity against woman, that among the
heathen the unnatural but prevalent crime of infanticide is practised almost exclusively against
their female children.' We need not repeat what
was said in a former chapter of the tendency of the
Bible to speak kindly of woman, to elevate her con11 *




126          ADAM AND HIS TIMES.
dition, and to bless the entire race of man through
her elevation.
The very sorrows of woman have been made subservient to her spiritual interests, wherever the Bible
is known and she is instructed in its great teachings. She suffers more than man usually does; and
the very quietness and seclusion of her ordinary
duties tend to make her sufferings of a more profitable character. The very independence which
man usually asserts is a great disadvantage; since
true piety consists not in the exercise of pride, but
specially in humility, meekness, forbearance, and
patience. The trials which fall to the lot of woman
are eminently adapted to call forth all these meeker
emotions; she has less opportunity to shake off
from her the influence of her cares. When men
are vexed and troubled, they go forth to active duties in a busy, bustling world, and their griefs are
lost in their cares for other things. It is quite
otherwise with woman. When about her ordinary
duties, she can let her mind dwell upon serious or
afflicting thoughts; the quiet of home serves to
make her impressions deeper; and if it sometimes
happens that she lets her troubles prey too much
upon her, because she has less opportunities to throw
them off, or to unbosom them to others, yet she is
frequently driven to tell her griefs at the throne of
grace-the sanctuiary for the afflicted, whose gates
are not shut either by day or by night —and those
sorrows are made happy which bring her to know




ADAM AND HIS TIMES.           127
the tender mercy of God. Let not the daughters
of Eve repine. Through sorrow many a suffering
woman has been led to him who dries the mourner's
tears. Through sorrow many such have found the
path to heaven. And many a sweet voice in the
heavenly choirs will sing eternal praises for earth's
bitter hours. And the bitterer earth is, the sweeter
the song in heaven will be.
Through these sorrows, sanctified in woman's
experience, God brings a blessing upon the race.
For the sake of the entire family of man are these
strong providential guards thrown around female
piety. Children are usually what their mothers
make them. The substantial character of most men
is formed in early life; and in the most important
period of existence, the influence of the mother- is
paramount. The cares and duties of the fatherwhatever may be his inclination-keep him away
from his children. But the mother's chief cares
are with them; they are almost constantly in her
presence; their first lisping words they catch from
her fond lips; they are scholars of hers from the
very earliest age; they watch every expression of
her eye; imitate her in every movement; and interpret and adopt her spirit.  God has taken care
that there shall be more piety among women, because he thus secures a more careful education of
children in pious lessons. Children have before
them the best and not the worst specimens of the
race for their example. Even mothers who are not




128           ADAM AND HIS TIMES.
themselves pious, teach religious lessons to their
children; restrain them from evil; wish them to
fear God; and often are led themselves to Christ by
responsibilities and anxieties which their children
awaken. Few are the men who do not hold sacred
and dear the memory of their mothers.
" My mother's voice! How often creeps
Its cadence o'er my lonely hours,
Like healing sent on wings of sleep
Or dew to the unconscious flowers;
I can't forget her melting prayer
E'en while my pulses madly fly,
And in the still, unbroken air
Her gentle tones come stealing by;
And years, and sin, and manhood flee,
And leave me at my mother's knee."
Surely this much may be added to these reflections: that piety is the crowning virtue of female
character; that no woman can live in a land purified by the influence of Christianity, and can make
the contrast between her condition and that of her
unhappy sisters in foreign lands, and yet keep
back her heart from the great Redeemer here revealed, without incurring guilt of a fearful and peculiar character. The Bible-woman's benefactor
-should be every woman's blessed instructer. Jesus
Christ, born of a woman, should be every woman's
chosen Saviour.'But especially, how unbecoming
are scornful and scoffing words against religion
upon woman's lips! There are some who ridicule re



ADAM AND HIS TIMES.              129
ligion; ridicule the seriousness of their companions;
ridicule the truths and the ordinances of God; and
speak jestingly of salvation and of the things that
pertain to it. But those who descend to such guilt
and folly certainly gain nothing to themselves of
good or of honour.  Especially no well taught,
sensible man can ever be pleased with scoffs upon
female lips. The very men who might join in such
scorning, in the company of reckless men, turn
with disgust from the cant of infidelity or the heartlessness of irreligion in a woman. The woman who
can speak flippantly of marriage or of the Bible,
strikes from beneath her own feet the bridge that
bears her above a yawning chasm. So even the
worldly'poet before quoted expresses a just view of
such a case.
" Oh, what is woman, what her smile,
Her look of love, her eyes of light,
What is she, if her lips revile
The lowly Jesus? Love may write
His name upon her marble brow,
And linger in her curls of jet;
The pale spring flowers may scarcely bow
Beneath her step; and yet, and yet
Without that meeker grace shall be,
A lighter thing than vanity!"




130           ADAM AND HIS TIMES.
CHAPTER XV.
LABOUR.
"Oh mortal man who livest here by toil,
Do not. complain of this thy hard estate;
That like an emmet thou must ever moil,
Is a sad sentence of an ancient date:
And, certes, there is reason for it great;
~F'or though sometimes it makes thee weep and wail,
And curse thy day and early drudge and late,
Withouten that would come a heavier bale,
Loose life, unruly passions, and diseases pale."
THOMSON.
WE next consider some of the facts connected
with the curse pronounced upon Adam.
The Lord God declared a curse upon the ground
for man's sake. As the earth was created for man,
as he is the only intelligent, rational, and immortal
being upon it, so the globe is -specially adapted to
him, both in what it has, and in what it lacks; both
in its blessings and in its curses.  In the later
Scriptures an apostle assures us that through man's
sin the whole world groaneth, and the created things
around us are made subject to vanity.




ADAM AND HIS TIMES.            131
Yet as labour is necessary to the happiness of
man, as it existed before the fall, and as it is only
upon man, the sinner, that God laid it as a toilsome
burden; we may believe that the curse spoken
against the ground, consisted in using for the Divine
purposes things which already existed, but that
were not grievous until man had fallen under God's
displeasure. We need not think that while man
was innocent in the garden the world had no sterile
spots, no noxious weeds, no growth of thorns and
thistles. It is enough to be assured that the earth
would furnish  fertile grounds sufficient for the
growing population of mankind; that light labour
would have sufficeed to secure abundant supplies for
the human family; and that no noxious or troublesome growth of thorns and briers would have cumbered the ground. It seems not likely that any
new plants were created after the fall of man, and
with a special view to vex his labours in tilling the
earth. But we know now that weeds grow easily;
that even the most unproductive seasons are sufficiently fruitful in them; that they are hard to destroy; and that they greatly increase the toils of
the husbandman.  The immense abundance of
plants for which man has learned no use; their easy
spread, and that without cultivation, and even in
spite of careful diligence.; the sterility of the soil;
and perhaps the numerous dangers of frost and
drought, of worm and insect, of blight and rot,
which fill the life of the husbandman with continual




132             ADAM  AND HIS TIMES.
apprehension; may be reckoned among the evils of
this first curse.*
These things all enter into the toil of man. As
already said, work belonged to him before the fall;
even then Adam  was the keeper of the garden.
But a genial and delightful employment is widely
different from a toilsome task; and what we can do
cheerfully when no disappointments threaten, when
no useless growth supplies the place of that for
which we labour, and when we can gather our full
sheaves with rejoicing hands, is done with reluctant
energy when severer efforts promise a more doubtful issue. The labour of the husbandman is toil,
wearing toil, incessant toil.  It is made so, not only
by the nature of his employment, and the ever recurring necessity, that year by year he must do over
again the things already done; but various things
make this labour specially toilsome.  Sometimes a
sterile soil, sometimes imperfect means of cultivation, drought and frost, storm and flood, cutting
* I extract the following from a newspaper, without the
means of deciding upon the truth of its extraordinary statements:
ABUNDANCE OF WEEDS.-An English botanist discovered,
by careful examination, 7,600 weed seeds in a pint of cloverseed, 12,600 in a pint of congress-seed, 39,440 in a pint of
broad clover, and 25,500 of Dutch clover-seed. In a single
plant of black mustard he counted over 8,000 seeds, and in a
specimen of charldck 4,000; the seed of a single plant of common dock produced 4,700 little docks. The white daisy has
over 400 seeds in each flower, and sometimes 50 flowers from
one root.




ADAM AND HIS TIMES.           133
worms and devouring insects, are the disadvantages
against which he must labour. Anxiety for the
issue of these toils hovers like a dark cloud over
every farm house from seed time to harvest, and
from harvest to seed time. Every opening spring
is full of forebodings for the coming harvest; nor
do the repeated answers of providence, usually so
much better than the thoughts of man, serve to repress the new fears of every recurring year. It is
not simply the hard work of the field that must be
included in our thoughts of the labour of cultivating the earth.  The solicitude, the watchfulness,
the responsibility, the burden of care-all these
without remission; all these growing more weighty
in ordinary human experience till men no longer
have strength to bear them-these and all that
they imply, are included in the declaration, "In
the sweat of thy face shalt thou eat bread."
We have in this remarkable declaration an important example of the methods of Scriptural
teaching. No writing ever given to man says so
much in so little compass as the sacred Scriptures.
It is the common custom with the inspired writers
to select one striking example out of a class of doctrines or duties, and to embody in it the most valuable, important, and instructive principles to govern
the entire class. In the ten commandments we
have the whole duty of man comprised in a very
brief space; and if we take each separate command
into consideration, we will find that the mention of
12




134          ADAM A-ND HIS TIMES.
one matter of chief importance is designed to include under it every minor matter belonging to the
same class with it. Thus idolatry is the worst form
of malpractice in the worship of God; disobedience
to parents is the worst form of resistance to lawful
authority; killing, the worst form of violence to
man; and adultery, the worst form of impurity.
The law therefore mentions these by name; but it
designs to forbid with them every species of iniquity akin to them. So upon the interpretation
of the Scriptures themselves, we know that covetousness is idolatry, an unchaste look is adultery,
and hatred to a brother is murder. In like manner
the Lord's prayer endorses every needful principle
for our devotions; and if we consider.the particular
petitions, we may see that every acceptable petition
that man should offer to God may be classified to
fall under one or other clause of this sixfold prayer.
So there are single parables spoken by our Lord;
and single miracles wrought by his power; and
single conversions recorded in the Bible; and single
sentences uttered by the inspired writers, that may
be justly interpreted as including every important
principle that is needful to establish the authority
and the grace of the gospel, or to give instruction'
and comfort to sinful men.
Interpreting these solemn words in Eden by this
remarkable characteristic of Scriptural teachings,
it cannot be called in question that labour and toil
belong to the sons of Adam in every age and




ADAM AND IIS TIMES.           135
climate and in every condition of life. The curse
is not confined to the mere culture of the earth.
This alone is named, not simply because it was the
especial employment of Adam, but because there is
no other employment in human life upon which man
is so dependent. We may certainly say of the cultivation of the earth more than of any other human
duty, that it is absolutely essential to man's existence.  One single year of sterility and barrenness
of the earth's products over all the world would be
followed by distress such as the history of man has
never seen; and five years without a harvest would
leave the world a waste, without seed to sow for
coming years and without a man to need it.  "The
profit of the earth is for all; the king himself is
served by the field." Ecc. v. 9. The earth is the
common mother of us all; from her products we
live; the culture of the ground as the most important kind of labour, is the fitting representative of
human toil.
It is not alone the man that tills the earth who
feels this first curse of labour.  We need not here
make any comparisons of men's avocations; or attempt to show that in this or that line of life, the
surest success and the largest content will crown
our labours. While we may simply and justly acknowledge that honourable, contented, successful,
and useful industry may as often be found among
men that till the ground as anywhere else on earth;
what we now say is that this early curse equally




136          ADAM AND HIS TIMES.
belongs to all other human labours, and, indeed,
is inseparable from man's estate. Weary limbs,
and heavy hearts, and anxious minds are everywhere upon the earth; painful toils, disappointed
hopes, and fruitless efforts form part of every man's
experience; sorrow in labour, the sweating of the
face, arid results like to thorns and thistles are
found in all our work. The curse belongs to every
trade, every profession, and every time. With the
increase of population in every land, especially with
the advancement of the race in the arts of civilized
life, the engagements of men become more numerous; distinctions of rank and wealth increase in
society; some men never tan their faces with the
glare of the sun, or harden their hands with the
axe or the plough; atnd some, born to rank and affluence, are clothed in purple and fare sumptuously
every day. Yet there is no human abode exempt
from the curse of the fall. It is a great mistake to
judge that the great Ahasuerus can bar his palace
gates against anxiety and sorrow, though he may
forbid sackcloth to enter; or that the diamond valve
of the rich man's heart never opens at the touch of
care. Labour, corroding thoughts, restless anxieties, belong to man. The palace is their abode;
they hover over the couch of the wealthy; they intrude into the sleeping and the waking hours of the
wise man; they know no distinctions of rank, or place,
or power. Indeed among the compensations of Divine
Providence which set men substantially more upon




ADAM AND HIS TIMES.          137
a level with each other, it has often been noted that
more happiness and less corroding care can be found
in those members of society who hold little in possession, than among their richer neighbours. Nor
is it simply because men are prone to be troubled
by things present, and to look back with regret to
the past, that many a rich man is ready to say that
he was never more happy than in his earlier days
of poverty and cheerful but humble labour.
We may not overlook this, among the great
mercies of God, that the sentence thus pronounced
in Paradise is not purely a curse. This human toil
which Providence has made so inseparable from human life, may still, when controlled by the fear of
GCod and by wise views of human duty, react as a
blessing; and no man passes a more miserable life
than he who spends his time as an idler. While
the rich have their weighty cares as truly as the
poor; while he that increaseth substance increaseth
sorrow; while through constant solicitude and anxieties, a truly contented man is a rare thing upon
the earth, we may bless God that even the curse
of labour is not without its aspects of good.
We have no kind of sympathy with those who
regard labour as a menial or a degrading thing; we
regard it as both unwise and wicked to wish to live
without labour; we have no patience with those
who grasp after the comforts of life, and yet are
ashamed of the honest industry by which these
have been secured to them; and we treat that as
12 *




138         ADAM AND HIS TIMES.
ignorant folly that would array one class of labourers against another in the arrangements of human
society.
There are many proper objects of human industry; not all of equal importance, yet the least important not calling for any contempt; our comparisons, indeed, are likely to be made in ignorance or
prejudice. And this is our just rule of judgment:
that whatever is useful for man is worthy to be held
in honour by man. There is a toil that pales the
cheek, and weakens the arm, and wears out this
tenement of flesh, as well as a toil that bathes the
face in sweat and gives strength to every muscle.
And in these times when the busy industry of life
in every department of labour owes so much to the
inventive genius, and the patient investigation, and
the abstract thoughts of studious men, it is too late
to draw invidious distinctions between productive
and non-productive labour.  It is high time that
rational men should everywhere recognize that labour and thought are not antagonists; that indeed
that is the happiest estate where they best harmonize together; that every man of mechanical labour
should love to think for the sake of his mind, and
that he may be something more than the horse he
drives or the tool he uses; and that every student,
for health's sake, and to give vigour to his thoughts,
should take wholesome exercise of body. But every
man who has an honourable and useful calling, and




ADAM AND HIS TIMES.           139
puts forth in it the energy of a healthful life, deserves to be held in estimation.
The true idea of human society is that of a machine of many parts, a body of many members.
All the parts of some complicated mechanism are
not of equal importance; yet the movements of a
steam engine may be stopped by the breaking of a
pin; the safety of a vessel may be put in jeopardy
by a flaw in a single nail or rope. In the body, all
members have not the same office; yet the suffering
of one member is an injury to all; and the prosperity of one member is to the advantage of all.
There are idlers among men; there are those who
accomplish less than we have reason to expect from
them; and there are those whose busy industry is
exerted to injure rather than to benefit society.
Let these all be judged as they deserve. But let
us acknowledge that useful industry, wisely directed
in any engagement of life, confers honour and happiness upon men. It would not be better for any
man if he could live without labour. Something to
do is every man's blessing; and in the Divine mercy
even this sentence upon man's sin, is not purely a
curse.




140         ADAM AND HIS TIMES.
CHAPTER XVI.
DEATH.
WE pursue further our thoughts upon the facts
implied in the curse upon Adam. The sentence of
Divine displeasure next speaks of that solemn hour
when he should return to the dust from which he
had been formed. The tempter's words are vain
and false. Man must "surely die."
It is an important inquiry, What is included in
that sentence which God now pronounced upon man,
as a guilty, fallen creature? That the term death
includes the dissolution of the bond that unites the
soul and the body, and the fall of the body to the
earth, is plain from the very words here used. Is
this all it means? We may give our thoughts briefly
to this matter.
Some persons suppose that man is mortal by the
very constitution of his being; and that he would
have met with temporal death, and his body would
have fallen to the dust, if even he had never sinned.
In proof of their view, they argue that the death
of the irrational creatures is a necessary part of




ADAM AND HIS TIMES.           141
their conditions of life; that, death enters into the
arrangements of providence as truly as life; that
their succession is apparently needful to the condition of the world; that we have abundant proof
that whole races have filled the earth and perished
long anterior to any evidence of man's existence
upon the globe; and that this body of man is of
the dust and corruptible, and ever changing as it
tends to the earth again. Yet there are many
reasons which prevent us from receiving such views,
more powerful than any arguments in their favour.
We do not believe in the mortality of man in his
first estate of innocence. It is not necessarily true
that because death occurred to the irrational creatures, therefore intelligent and rational man was
also subject to it: this fleshly body could have undergone the changes needful to fit it for a life in
heaven without meeting death; (see 1 Cor. xv. 51;)
the actual transition of Enoch and Elijah, at a subsequent period of the history, points out to us an
actual way in which all needful changes might occur to
man's constitution; and the constant teachings of
the Scriptures that death entered by sin, and as the
wages of sin, and passed upon all men by reason of
sin, seem to forbid that we should entertain any
other than the ordinary view.
But while we believe that the race of man would
have known no such thing as the fall of the body
to the dust, had we remained sinless, we can easily
see that the chief element after all of such an event




142           ADAM AND HIS TIMES.
lies in the cause of it. Death is serious, revolting,
humiliating; so much so as to form an argument to
prove that no such grief would ever have been laid
upon the sinless. To breathe out our life; to lay
this cherished body down to darkness and corruption; to part thus from those that have been near
and dear to us, is no light sorrow, even when alleviated by the hope or the knowledge that the separation is not final. But when we magnify most all
the grief of such an event, it must still be confessed
that the cause of death is the circumstance of chief
aggravation.  "The sting of death is sin."  Take
away the sense of sin unpardoned, and man can
look death in the face with composure; or even with
triumph conquer this stern foe. There is in human
estimation the widest difference between the death
of the craven and fiendish Robespierre and that of
the noble and patriotic Sir William Wallace, though
they both died by the hand of the public executioner. The world looks differently upon them,
and these men themselves would feel that the mere
publicity of an execution was not its chief shame.
The severest pang of death belongs to its nature
as a deserved sentence of law. This is the force
of the Apostle's word; "The sting of death is
sin."
But if the true pang of death lies in its punitive nature, we may justly include under it all the
sufferings that have flowed from sin. The separation between our first parents and God; the loss of




ADAM AND HIS TIMES.            143
confidence; the interruption of intercourse; and all
the results flowing from sin so long as the creature
remains under the displeasure of his Creator, are to
be reckoned under this single but comprehensive
term, DEATH. As the life promised to obedient
Adam included spiritual and eternal well being;
so the death threatened was its reverse. Every
blessing of God's favour upon man obedient would
surely have been the reward of. obedience; nor does,
nor will man suffer aught in this life, or in that
which is to come, in a judicial manner, but as the
wages of sin.
God pronounced upon Adam the sentence of
which he had been forewarned. From that time,
and even from the first moment of transgression,
began the curse. The reign of temporal death
was soon set up; and how vain is it for us even to
imagine the fearful forms in which it has ruled the
earth! When death comes in its mildest aspects,
and alleviated by the kindest sympathies of human
love, it is a sad and serious event. We cannot
enter the chamber over which the dark shadow of
his approach is already cast; we cannot look upon
the victim of death's triumph; we cannot lay away
the loved remains in their last resting place, without
serious thoughts; and we know that when the time
comes for any of us to meet this foe, the conflict
will seem as new and strange, as if no man else had
ever struggled with this enemy. But in what various forms has death come to the family of man!




144           ADAM AND HIS TIMES.
In how many sad scenes have we ourselves mingled,
as we have entered the house of mourning! We have
seen the infant of days, the blooming youth, the vigorous man, and the hoary head of age touched by the
stern hand of this unsparing and indiscriminate curse.
We have seen his slow approaches by lingering
disease, and his rapid stroke by accident or crime.
And with the well known population of the world
before our eyes, how serious is the thought that
with every minute of time death strikes down
scores of victims; and that with every hour spent
in the sanctuary a larger number of souls than sit
with us in the house of mercy have passed into
eternity!
".Ah little think the gay, licentious proud,
Whom pleasure, pomp, and affluence surround;
They who their thoughtless hours in giddy mirth,
And wanton, often cruel, riot waste;
Ah little think they while they dance along,
How many feel, this very moment, death,
And all bhe sad variety of pain!
Haow many sink in the devouring flood,
Or more devouring flame!"
Who could bear to read the dark and blotted
page that should record the scenes of suffering and
death that occur all over the earth upon any single
day of man's history! And when we multiply
these days by years, and these years by centuries,
what an appalling aggregate do we bring before us;




ADAM AND HIS TIMES.              145
and how large seems the fearful curse that was introduced into our world by sin!
Nor should we reckon death only among the woes
thus brought upon our earthly existence. We must
add with the poet
"All the thousand nameless ills,
That one incessant struggle render life
One scene of toil, of suffering."
A" How many drink the cup
Of baleful grief, or eat the bitter bread
Of misery!.
Holy many shake
With all the fiercer tortures of the mind,
Unbounded passion, madness, guilt, remorse!"
For sin brings forth sin; and grief and woe are its
sad fruits everywhere.
That is a most serious chapter in the history of
man, that a most convincing proof that death and
sin stand in close union, which would record the
victories of death over man by the hand of his fellow man. How early the reign of violence began!
The first born of Adam was the first murderer:
and the very words by which human language
has classified these deeds of blood-homicide, and
regicide, and fratricide, and parricide, and matricide,
and infanticide, and suicide-give proof that sin
bears its deadly fruits through all the flowing veins
of human society. Acnd what can we say of the
wars that have desolated the earth, and that with
all their bad passions have deluged cities and lands
18




146          ADAM AND HIS TIMES.
with blood, but that they are the legitimate offspring
of the sin of man?
Sin, which has thus widely separated man
from innocence and from God, throws its dark
shadow forward beyond the life that now is. Surely
if death is itself the fruit of sin, the fruit of death
cannot be reconciliation to an offended God. If
sinful man is still immortal, he is immortal as a sinner; death itself, which is laid upon him as a curse,
has no such purifying power as to restore him to his
estate of innocence, and to prepare him for the
holy and everlasting service of God. We may not
only' reason thus; we may not only deny that any
proof exists that the fall of the body to the earth
exhausts the curse of God's broken law; but we
may appeal to the more explicit declarations of the
subsequent Scriptures. These declare no new sentence of an offended God; but simply interpret in
plainer terms the judgments of God against sin.
The sinner who bears the curse of death in all the
dread meaning of the term, shall never see God's
face in peace; shall go away into everlasting punishment; shall never have forgiveness either in this
life or in the life to come; shall be punished with
everlasting destruction from the presence of the
Lord, and from the glory of his power. These are
not man's thoughts, without reason, without right,
without authority; and without importance. They
are the serious declarations of God's inspired




ADAM AND HIS TIMES.            147
prophets; they are spoken more plainly and repeatedly by none than by the incarnate Son of God
himself; and they fully justify the usual faith of the
church of God, that death temporal, spiritual, and
eternal is the wages of man's sin.




148          ADAM AND HIS TIMES.
CHAPTER XVII.
THE CURSE UPON THE RACE.
"On all his sons
Through every age the sad inheritance
Of sin and death entailed."
HAYEs.
IT cannot be called in question that the evils included in the curse of Eden, as thus far considered,
were designed to come not only upon our guilty
first parents, but also upon all their posterity, " descending from them by ordinary generation." The
sorrows and subjection of Eve belong to all her
daughters; the earth still brings forth thorns and
briers for each new generation; the toil and anxiety
of labour yet rests on every man; and death reigns
in all the abodes of Adam's children. These things
may be justly reckoned among the facts of human
history.
And there are other facts which ought to be recognized as such by every candid and observant
man. First among them we may reckon the universal sinfulness of the race. This fact has two




ADAM AND HIS TIMES.            149
important aspects which we may distinctly notice.
First, it is a truth that men are universally sinners;
and second, this sinfulness of the race stands connected with the sin of Adam. So the Scriptures
expressly say, "By one man sin entered into the
world, and death by sin, and so death passed upon
all men for that all sinned." The nature of the
connection between the first man and his race shall
be the subject of our subsequent investigations.
Now we speak simply of the facts in the case;
leaving the principles involved in them to those
later thoughts.
It seems scarcely necessary to prove that whereever man is, sin is, because no candid and intelligent mind will be disposed to deny the sad fact.
Not only are the declarations of the sacred writers explicit upon this point, when they affirm that all flesh
is corrupt, that there is none righteous, no, not one,
and that there is not a just man upon the earth
that doeth good and sinneth not; but there are
manifold arguments which may be drawn from our
own observation to prove the universality of man's
sin.
Dr. Dwight in his System of Theology has a discourse upon this subject in which, after speaking of
the testimony of the Scriptures, he adduces these
further proofs.
1. The laws of all nations prove the sinful character of man. Laws are chiefly to restrain and
punish sin. Necessity forces every nation to adopt
13 *




150          ADAM AND HIS TIMES.
them; to invent severe penalties for crimes; to use
all watchfulness against them.  Man needs laws,
courts, judges, bonds, locks, jails, gibbets, because
sin everywhere abounds; and yet in no single nation on the face of the earth have these things ever
proved effectual to stop men from sinning. The
sinfulness of man is cunning enough to escape the
most watchful police; bold enough to dare the severest punishments; deep enough to outlast the
longest efforts of reform. All these things have
failed to exterminate a single sin.  In a virtuous
world none of these things would be needed; and
their universal existence proves man's universal sin.
2. The religions of all nations prove the same
thing. Every system of religion has its ideas of
expiation. Whether sacrifices, offerings, pilgrimages, ablutions, or penances, the conscience of man
was ever burdened and guilt was ever confessed,
where these were found.
3. The writings of all nations, who have had any
writings, prove man's universal sin.  History,
though often partial, has always described man as
evil towards God and as unjust and cruel towards
man. Moral and philosophical writings, even those
that oppose this very doctrine, not to speak of other
writings, have yet borne strong testimony to its
truth by the very efforts made to disprove it; while
all other writings, as poems, and works of fiction,
owe all their interest to the just recognition of
man's universal wickedness.  Men do not care to




ADAM AND HIS TIMES.           151
read any poem or novel which introduces a perfect
character; for such a character is seen at once to
be unnatural.
4. The conversation of all men is proof of man's
sin. All men charge others with sin, and very few
profess themselves sinless. Those who do this gain
little credit for their intelligence or sincerity; and
the best of men are usually the most humble in acknowledging their shortcomings.
5. The history of the race has failed to record a
single instance of a pure and spotless man, with the
sole exception of Jesus of Nazareth, the promised
Seed of the woman.
6. The doctrine of man's universal sinfulness is
proved to every man who examines truly his own
character.
Every man has his serious apprehensions concerning his future state; every man knows that he does
not perform his whole duty; every man is conscious
that he has committed many sins; every man finds
many difficulties in refraining from sin and in doing
right.  Every man would be ashamed to tell his
secret thoughts to his nearest friend, and every man
knows that he is a sinner before the searching eye
of God.
The more fully such arguments are expanded and
considered, the more convincing is the dreadful
proof that man everywhere is vile. We are a sinful race-sin and misery have always and everywhere abounded upon the earth. The sinfulness of




152         ADAM AND HIS TIMES.
man pertains not alone to one age, but to every age;
to one nation, but to every nation; to a few persons
in each community, but to every man and through
all his life.
This sinfulness of man forms a part of man's
very nature. We speak of this as a fact to be recognized, just as we recognize the rational and
moral nature of man. No one questions that an
infant child is a being of a reasonable nature; and
this certainly not because of any exercise of reason
on the part of the child. We reckon' the child a
rational being, because it belongs to a race of rational beings; and because of almost universal experience that in the growth and development of
the child, he will prove himself possessed of understanding and will, of affections and conscience.
The rare instances of idiotic children have no effect
to weaken our conviction that the nature of man is
rational.  But it is no more true that with the
growth of every child we shall find evidence of a
rational nature, than that we shall find evidence of a
depraved nature. Facts prove that the nature of
man is corrupt, as plainly as they prove that man
is a moral and reasonable being.
Facts prove that the nature of man is entirely depraved. Many, indeed, object to the doctrine of total depravity, just as they do to all the
doctrines pertaining to our union with Adam,
through a perversion of the terms used to express
them. We do not mean by total depravity that




ADAM AND HIS TIMES.            153
every man is as wicked as he can be. In this sense,
even Satan is not totally depraved, since his is an
existence of increasing sinfulness.  We say a man
is a total bankrupt when he is unable to pay his
debts; but we can recognize that some bankrupts
are far more deeply involved than others. By total
depravity we mean the depravity of the entire man
-of the soul in all its powers. It is not the depravity of the will, while the conscience is fully
faithful to its duty; not the corruption of the affections, while the understanding clearly discerns the
truth and the memory is faithful to retain it. But
all the powers of the mind are affected by the sinfulness of man. His understanding is darkened;
his affections are called forth easily towards evil
things; he easily treasures up in his memory corrupt and delusive things; his imagination is easily
inflamed by corrupting ideas; his will is prone to
every evil. There is no natural disposition on the
part of man to love God, or to render righteous
obedience to his law.  God made him  upright.
Then his delight was in God; he held communion
with him; he knew  no bias to evil.  When we
speak then of total depravity, we mean the entire
absence of that righteousness which originally belonged to man, and the corruption of the entire nature, without including the actual transgressions
which indeed proceed from this depravity, but which
are clearly to be distinguished from it.
It is amon.g the facts of which we now speak, that




154         ADAM AND HIS TIMES.
the whole nature of man not only falls short of
that uprightness in which Adam was created; not
only is indisposed to spiritual good, but is made
opposite to it; is wholly inclined to all evil; "is
very far gone from original righteousness, and is of
his own nature inclined to evil." Of this speaks
David when he says, Behold, I was shapen in iniquity; and our Lord Jesus when he affirms, That
which is born of the flesh is flesh; and Paul, when
he declares that the carnal mind is enmity against
God. And the solemn and repeated declarations
of the Scriptures are confirmed, as we see how averse
men are to the spiritual doctrines of the gospel;
how many constant restraints are needful to keep
even children from forming the most corrupt habits;
how easy, we may expressively say, how natural
is every evil thing among the children of men!
We acknowledge that there is great diversity in
human wickedness. The length of life and the
number of their transgressions may be greater in
some men than in others. All men are alike in
this, that all are averse from God and prone to
evil; but the progress made in evil is quite a different matter.
We speak of these things as facts in the history
of man, and we do not now attempt to give any explanation of them; to enter, as men would say, upon
the philosophy of' these matters.  This indeed it is
our privilege to do; this we design to do. We believe that the facts are furnished us in order to the




ADAM AND HIS TIMES.           155
just understanding of the truth upon the principles
of sound philosophy. Let us now simply endeavour
to notice a few things which enter into the process
of such a philosophy.
1. It is acknowledged by the wisest men that all
sound philosophy consists in observing and classify-.ing all the facts of any subject; and from these
facts to learn the principles from which the *facts
arise. It is not for us to invent, but to discover
laws. Nor is it always an easy'thing to reduce all
the observed facts into entire consistency with each
other. Yet the facts are right; and the apparent
inconsistency between them must be attributed to
ignorance, or inexperience and want of wisdom on
the part of the philosopher.
2. The facts of which we now speak are plainly
true in the history of man, and lie open to the
notice of every one. It is injustice to this subject
to allege that only those who receive the Scriptures
as the word of God are bound to believe these
things. The Scriptures do speak explicitly on these
topics; and their utterances should indeed be satisfactory to every Christian. Yet it is just for us to
say that all these facts of man's condition depend
upon no line of historical proof, even as handed
down in the church of God; but every man may
see them before his own eyes. They rest not upon
the truth of the Bible or of the Christian religion;
but they force themselves upon the notice of those
who profess any religion or none. That the Bible




156           ADAM AND HIS TIMES.
declares any truth, does not prevent us from noticing the independent proofs of it from other
sources.  These facts connected with the sinfulness
and misery of man's estate must be noticed by
every observant mind; and let a man's religious
opinions be what they may, his philosophy should
embrace these facts, and give some explanation of
them.
3. We are not to expect that any explanation of
these difficulties will be perfectly satisfactory. Indeed, philosophers, who are wise in the affairs of this
world, assure us that a full explanation of any thing
is an impossibility. A professedly scientific journal,
having the largest circulation and influence, and
perhaps the highest practical ability of any in this
country, in a recent editorial holds this language:
"' Nothing can be fully explained. In every department of knowledge, if we go a few steps from that
which is visible upon the surface, we come to absolute mystery, which no man can explain. Ask the
most learned surgeon to explain the motion of the
hand. He tells you,".... of the muscles, and
nerves, and brain; but "if you ask him how the
brain acts upon the nerve, and the nerve upon the
muscle, he can tell you no more than can the
smallest child or the most ignorant savage. What
the nervous influence is.... is known to God,
but it is not known by any of the children of men."
And after illustrative expressions, the conclusion of
the writer is:  "If we attempt to understand tho



ADAM AND HIS TIMES.             157
roughly any fact whatever which comes under our
observation, we shall find that a few steps will bring
us to the dark gulf of profound and unfathomed
mystery."*
If these are unquestioned truths of human philosophy in regard to natural sciences, much less
may we expect fully to understand those far more
difficult matters which link the mind and soul of
man to the spiritual and eternal world. It is presumption for any man to suppose that he can clear a
topic like this of all its difficulties. When we learn
all we can of these deep things of man's sinfulness,
we will still be unable to explain what we may much
desire to know.
4. What then we judge is this: That the explanation which we receive from the sacred Scriptures respecting the sin of man, in its origin, and
in all its aspects and bearings, is the very simplest,
clearest, and most satisfactory that has ever been
proposed; at the same time that it stands connected with other teachings the most excellent that
man has ever received. The lessons we receive
from the word of God do not solve all the difficulties which occur to our mind; but there are less
difficulties attending the true solution than any
other. And especially we may say that the signal
clearness with which the Apostle Paul illustrates
the great subject of man's salvation, not only sets
* Scientific American, Nov. 5, 1859.
14




158         ADAM AND HIS TIMES.
clearly before our minds the true Scriptural doctrine concerning the sinfulness of man, but may
lead us to rejoice in the infinite wisdom of Divine
providence and grace, which we may trace both in
man's ruin and his recovery.




ADAM AND HIS TIMES.           159
CHAPTER XVIII.
PRELIMINARY STATEMENTS.
WE have before this had occasion to draw the line
of distinction between the true teachings of these
earlier records, and the knowledge drawn from them
by those who at first received them. We do not
profess to know how much Adam, or Moses, or
David, or any Old Testament believer understood
of the truths revealed to them; but we judge of
these things much as we do of the knowledge of
man in other than religious things. It is one thing
to trace the progress of human opinions in any science; and, however interesting this may be, it is
another, and a far better thing, to comprehend that
science, as we enjoy better opportunities for learning what it really teaches. In regard to the science
of Astronomy, we cannot doubt that the laws and
phenomena of the heavenly bodies were the same
before the eyes of Adam as before our eyes; and thus
all the true teachings of the starry heavens were
entirely consistent as he saw them with what we
learn in later times.  The earth revolved around
the sun; eclipses occurred as regularly; the laws




160          ADAM AND HIS TIMES.
of gravitation, of electricity, of light, were the
same; the forces that exist now existed then; and
God wrought before and around men just as he does
now. If we had the account of an eclipse clearly
and plainly recorded as occurring five thousand
years ago, our astronomers would receive the facts
as true.  But the ancient astronomer who could be
trusted for what he saw, did not understand the true
principles of the science as they are understood
now; and therefore our astronomers from the same
sight would gain far more true knowledge. If even
we say that the invention of the telescope has been
like a new revelation of the starry worlds, enabling
the earthly observers to discern more clearly what
the skies reveal; yet even the telescope has not
contradicted any of the teachings which the heavens
had before given. We see new stars; we see the
same stars, that men formerly saw, with greater
clearness; we have many misapprehensions corrected; but we can justly say that the telescope has
revealed no inconsistencies between the earlier and
the later teachings of the starry heavens.
What the telescope is to astronomy the New Testament is to religion; in part a revelation of new
things; in part a clearer exposition of facts and
principles as old as the knowledge of man.
Now, while it is a great thing for men to understand the profound principles of the works and
ways of God, it is interesting to reflect that the
ordinary benefits derived by man from his works




ADAM AND HIS TIMES.          161
and providence depend less than we often think
upon the depths of man's philosophy. The knowledge of man now is greater than in former ages.
Man has investigated the phenomena of light; understands many of its laws, its beautiful refractions,
and its importance to growth and life; yet doubtless the light was as pleasant to Adam, the rainbow
as beautiful to Noah, and the scenery as delightful
in Canaan to Abraham and David as to any of their
wiser children since. Modern chemistry has analyzed our food, investigated the elementary principles of the various kinds, and told us the nutritive
properties they severally possess; and yet we cannot doubt that food tasted as sweet and proved just
as nourishing to men who never heard of chemistry; as now indeed the child or the fool can
enjoy life along side of the wisest man. The ignorant, who know nothing of philosophy, can
use the laws of philosophy to much the same practical advantage as those who give their careful study
to these things; indeed the wisest men are constantly using principles they do not comprehend;
and it is through the use of them we learn to know
them.
Men use" abundantly the laws they do not understand. We do not undervalue knowledge; but the
sun shines as clearly upon those who do and those
who do not understand astronomy; the air breathes
as healthfully to those who can and those who cannot analyze it; and human governments are valu14 *




162.ADAM AND HIS TIMES.:able alike to the statesman who can argue learnedly
upon their great principles, and to the humblest citizen who cannot argue about them.  The blood
coursed as freely through every man's veins for
thousands of years before its circulation was discovered; the law of gravitation has been the same
since God made the worlds, but the solution of a
thing so simple and so often seen as the fall of an
acorn to the earth, is but very recent in the world's
history. But there is no need to multiply illustrations.
Knowledge is excellent. But men have always
known facts better than they have known principles; they learn principles from facts; they have
always used principles they did not comprehend;
and they may enjoy privileges they have never
thought about.
When we affirm that the earliest teachings of any
science are the same as the later teachings, it is no
objection that men have only understood these
things lately. Nor is it any objection to the true
teachings of religion in any age that we comprehend
them only by the aid of the later portions of God's
word. The true question in regard to biblical instruction is not, How far does this man or that, how
far has this age or that, understood these teachings?
But the true inquiry is, What does the word of God
teach us? And- the meaning of any one passage is
consistent with the meaning of every other. Genesis
and Revelation are alike inspired. Moses may not




ADAM AND HIS TIMES.           163
be as clear as Paul, but he is as truthful. The
morning star may not be as bright to the naked eye;
we may not see its phases; but the telescope gives
only a clearer vision of the same things.
The plain facts in the history of Adam and in
regard to our connection with him, have passed in
brief review before us; and these same facts have
been before the eyes of men in all ages since our
first father's apostasy. CGod pronounced a solemn
sentence upon Adam for his sin; the curse has been
upon his natural posterity from that day to this;
the facts are apparent before the eyes of all men;
the philosophy of the case may have been understood more or less distinctly by different men. It
is our place to use all the light we can secure from
every quarter, to understand the connection between
Adam and his children, which demands or justifies
that these evils should rest on more than himself.
The simple solution of the matter is here. Adam
stood in Paradise, not in his personal but in a
public and representative character. Bearing towards his natural posterity the relation of a representative, his act was legally their act; they are
held liable for what he did; and judgment has
passed upon them to condemn them. In the language of theology his sin is imputed to them-laid
to their account.
This is a subject where many objections arise
from mere misapprehension.  It may, therefore, be
wise to delay the exposition and proof of the true




164         ADAM AND HIS TIMES.
doctrine, that we may spend a little time in giving
definitions of several things. Thus we may correct
in advance various errors into which men are prone
to fall; and may greatly simplify our subsequent
thoughts.




ADAM AND HIS TIMES'.          165
CHAPTER XIX.
DEFINITION OF TERMS.
THE COVENANT OF WORKS is the name given to
that arrangement made by God with Adam in Paradise, when he forbade him to eat of the tree of the
knowledge of good and evil; and promised life as
the reward of his obedience. The form of covenant
differs from the form of law; not in its obligations,
for Adam was as truly bound to obedience to God
before the covenant was made and after it was
broken, as he was during its continuance. The
covenant was a privilege. Though Adam was bound
to obedience in everything and perpetually; and
though his perfect obedience under law could not
have merited the high rewards of heaven, by this
covenant God promised that upon his obedience in
one very plain and very easy thing, and, perhaps,
for a very limited space of time, we should secure:
the blessings of life eternal. We call this a covenant because it differs from a law; because it has
all the characteristics of a covenant in contracting
parties, terms, privileges, and penalties; because
we understand the prophet Hosea especially to say




166          ADAM AND HIS TIMES.
that Adam transgressed the covenant, Hos. vi. 7;
and because we shall see that nothing else than this
can satisfy the representations of the Scriptures
concerning it. It is called the covenant of works,
because obedience was demanded by its terms, and
had Adam remained obedient he would have fulfilled
its requirements.  So it is long afterwards interpreted: "The man that doeth these things shall
live by them."
We say Adam was our FEDERAL HEAD. The
word " federal" is derived from the Latin feedus, a
covenant, and means the same as covenant. Adam
was the representative of his children in this covenant.  The United States government is called the
federal government, and its courts are called federal
courts, because the general government of this
country exists by a compact or covenant between
the states united in its support. Hence the motto,
_E pluribus Unum; i. e., from many one. Many
independent governments unite to form one.
Adam was the federal head of his children for
the purposes designed under the covenant of works,
in precisely the same sense that an officer of the
federal government, acting in his public capacity
for the ends entrusted to him, represents the people
of the United States.  The laws of Congress, made
in accordance with the Constitution of the United
States, which is the rule of our national covenant,
bind the citizens of this entire land, because made
by our representatives.  And it is even true that




ADAM AND HIS TIMES.            167
the acts of private citizens against foreign governments without any authority are attributed to this
government, and we are held responsible until we
expressly disavow their acts. Any man intelligent
in political history can easily remember facts which
illustrate this matter.
The results of Adam's sin come upon us, we are
accustomed to say, by the imputation of his guilt.
Two words in this expression need to be explained,
for they are frequently misunderstood and are subject to frequent misrepresentations.
When we say that we partake of the guilt of
Adam's first sin, we do not mean the absurd things,
that uhis sin was committed by us in our own persons; that we are personally blameworthy for an
act of whose commission we had no possible consciousness; or that we ought to feel for his sin the
same remorse and self-reproach we should feel for
our own. Much less could it be true that the transfer of his guilt to us leaves him holy. We simply
mean that we are held responsible for his sin, in
precisely the same sense that a constituent is held
responsible for the acts of his representative; a
principal, for the acts of his agent or attorney. We
may often feel humiliation and grief; we may often
suffer for acts we did not do, and for which we cannot feel remorse.  If a man possesses property in a
distant city, his agent-may neglect it, make foolish
contracts respecting it, or act in a dishonest manner
respecting its income; to the great grief, displea



168          ADAM AND HIS TIMES.
sure, and injury of the owner. The owner cannot
reflect upon himself for these acts, as if he himself
had done them; but if this man was truly his agent,
and how he became so is not the present subject of
discussion, he is liable to suffer for all he has done.
All the old theologians use the word reatus, guilt,
in this simple sense of liability to suffer punishment.
Allied to this is the sense in which we use the
word imputation.  We mean that the penalty of the
first sin of Adam is laid to our account. It is particularly to be noticed, that the transference of
Adam's personal character, so far from meaning the
same thing as imputation, is widely different and,
indeed, contradictory. If by the imputation of
Adam's sin is meant the transfer of his sinfulness,.
then of course his sinfulness being taken away, he
is innocent and we blameworthy.  Nobody ever
held such a doctrine as this!
We shall have further occasion to illustrate the true
meaning by referring to Christ and his sufferings
for our sins upon the cross. Suffice it now to say
that when we affirm that Christ bore our sins in his
own body, we do not mean that their blameworthiness came upon him, and that the spotless Son of
God was a sinner. This is abhorrent to all our
thoughts.  But we do mean that the punishment of
our sins was upon Christ; that they were reckoned
to his account, and that our representative was a
sufferer. Imputation refers, not to qualities and




ADAM AND HIS TIMES.            169
acts, but to legal responsibility.* The personal act
of any man is his own; the blame must belong to
himself; but the consequences of his acts, whether
for suffering or privilege, may come upon others
through him.  "To impute sin," says an old writer,t
"is to charge it upon us, so as legally to inflict deserved punishment.  We do not mean that the sin
is reckoned to be committed by us; for we did not
commit it, but Adam; but it is so reckoned ours
upon our being included in him as our covenant
head, that we are punished for it according to the
demerit of the sin."
* J. M. Mason, iii. 170.
t tHayward's Sermons (1758), p. 15.
15.




170         ADAM AND HIS TIMES.
CHAPTER XX.
WHENCE THE AUTHORITY OF A REPRESENTATIVE?
WIIEN we speak of Adam as our representative,
we are not using strange language invented by
metaphysical theologians, and applicable only to
the mysteries of religion. The principles involved
in this relation are as old as the history of man,
are of vital importance as the foundation of all
human government, and are essential to all social
organization. No family, tribe, or government can
exist without involving the principles of covenants,
of representation, and of imputation, at least in
their chief elements.
We do not understand that Adam was the representative of his race in the same sense in which a
father represents his children.  Adam  was our
natural father; but in a special sense, as we shall
duly notice, he was our federal head in the covenant
of works. Yet from the fact that every father does
represent his children, and they derive injuries and
advantages from his conduct, we may, from the paternal relation, derive an illustration of the place




ADAM AND HIS TIMES.              171
held by Adam.  Every representative possesses
powers to bind his constituents; these powers are
to be interpreted according to the place he holds
and the duties assigned him. A child may represent the family for certain things entrusted to him;
the father of a family, in his proper sphere as a parent, legitimately acts for all the rest. The extent
of a representative's powers is one thing; the principle of representation is distinct from the question
of powers.
The principle of representation is just, wise,
useful, and necessary in human affairs. Every civil
government is and must be representative in its
nature. Certain persons act for the nation; by their
acts of wisdom the people are benefitted; for their
acts of folly a nation is held responsible. And,
although in the wickedness of man, gross abuses of
this principle of representation abound, and enormous evils have come from it, it is neither safe nor
possible to repudiate or reject the principle itself.
Human affairs could not move on; nor could society
exist without it.  Founded in man's nature by
God's wisdom, we are obliged to recognize it.
But when we admit the truth that representation
is essential to human affairs, it still remains proper
for us to inquire, By what authority does any person act in that capacity? If we admit Adam's authority as a parent, how are we to ascertain his
authority to act in a capacity which surpasses that
of our natural head?




172         ADAM AND HIS TIMES.
Perhaps the chief objection made to the doctrine
that Adam, under the covenant of works, was the
representative of his posterity arises from the fact
that he was not the chosen representative of his
constituents.  The basis of the objection is the
claim that a just representation implies that the
constituents should have a voice in selecting their
representative. Of course this was impossible in
the case of Adam. It is important to examine this
matter, and to inquire if indeed representatives cannot otherwise have just authority.
There is scarcely any more difficult question pertaining to man's social estate and the science of human government, than that which determines upon
what foundation rests the just authority which allows one man to act as the representative of others.
It is acknowledged upon all hands, that the true basis
of all true government is Divine authority. When
the infinitely wise and just Creator speaks, it cannot be possible that injury or injustice should result
to the rights of man. But the administration of
human governments is committed to man; and
while men should ever obey the Divine laws and
regard justice and truth, constitutions may justly
be formed and rulers and representatives may be
chosen by men, to carry out the Divine ordinance
of government. These things are entirely consistent. God ordains government; but surely that
is a clear right in any ruler, and that a valid authority in any constitution, that they exist by the




ADAM AND HIS TIMES.           173
free choice of the people they govern. And liberty
will exist among a people in proportion as they
guard carefully and jealously against the encroach*ments which men in the exercise of power have ever
been prone to make against the rights of the commonwealth and for their own aggrandizement.
We have nothing to say against the doctrine,
considered with its just limitations, that the just
authority of human governments and human rulers
and representatives arises from the consent of the
governed. Yet many serious and difficult questions
arise from the fact that the consent of the governed
is a thing so partial in its very best estate.
Nobody contends, for example, that the unanimnous
voice of the people of any state is necessary for the,election of a governor; yet is he the lawful ruler,
even of those who voted against him. Still less
will any one affirm that the voices of the women
and children and resident aliens of the land, are
necessary parts of a popular election; and yet their
rights, and duties, and interests are as truly affected by every election as are those of any voters.
Still less again will any one claim that the generations to come must be consulted in the choice of our
rulers now; and yet the generations to come may
feel, more than we do, the influence of the things
done in our time.
Look then at the state of the case as it appears
from one simple illustration. In electing the President of the United States, a very small proportion
15*




174          ADAM AND HIS TIMES.
of those whom his acts may bind, can justly be
said to give their consent to his election. If the
population is thirty millions, three millions may
actually cast their votes.  If he has a popular
majority of two hundred thousand the case would
stand thus: His acts bind legally and righteously the
rights, duties, and interests of one million six hundred thousand who voted for him; of one million
four hundred thousand who voted against him; of
twenty-seven millions living in the land who were
not consulted at all; and the influence of his ignorance or wisdom, his neglect or activity, may pass
down to the untold millions who are yet to dwell in
this land, and who, of course, could have no voice
in constituting him their legal representative.
Thus it may be seen that, when the popular choice
is exercised in the best possible manner towards our
representatives, it is but very partially true that
the choice of those whose interests are affected is
necessary to their just authority. In the family
relation this choice is never exercised at all; the
father is the head of the family by the appointment
of Divine providence; and yet, in his proper
sphere, he represents his children as truly, and he
exercises authority as legitimately, as any ruler on
earth.
In large societies, the choice of a governor never
means the unanimous consent of all the governed; but
always the vote of a majority. It never includes
the votes of females and minors, who do not con



ADAM AND HIS TIMES.           175
sent at all, or do so by tacit acquiescence or through
the votes of others.  It never means the consent
of posterity; although their dearest rights and interests may be affected by the things done before
they were born.  And the persons affected by
the acts of a representative may be innumerably
greater than those who had any voice in selecting
him.
Thus we may gather from the arrangements of
society and our common ideas of justice, that the
exercise of choice in an interested constituency
does not enter so essentially as has often been
thought, into the elements of just representation.
The righteous relation of constituent and representative often exists where consent is impossible;
often where consent is not unanimous; often where
dissent is plainly expressed. There may be other
things demanded; and their presence may more
than compensate for the absence of that general
consent which is forbidden by the circumstances of
the case. If it must be admitted.that succeeding
generations maybe held responsible for the promises,
and engagements, and acts of those now living, then
the. most important difficulty of the case is really
disposed of. Adam might as rightfully act for his
successors as we for ours, so far as pertains to this
particular matter, the consent of the parties interested.
Nor is it possible for us to imagine a better
right to act in this capacity than that which flows




176 TA.DAM AND HIS TIMES.
from the ]Divine appointment. As the authority of
a parent flows from Divine Providence; as this appointment is easily ascertained; and as no authority
is more legitimate in its proper sphere; so any authority granted from the Divine government should,be unquestioned for its legitimacy, its justice, and
its excellence. In ordinary representation in human governments, the difficulty lies in deciding what
constitutes the proof of Divine approval.  Government is of God is a great truth. Is this ruler legitimate? is quite another question. But certainly
if it can be made to appear that Adam acted, not
as a private person, but as the head of the human
race; the very fact itself is a sufficient proof that
his just authority so to do, proceeded from the only
source then possible. God either gave him this authority, or recognized his right to exercise it. Unless, then, we are ready to charge evil upon the God
of unchangeable wisdom, holiness, and goodness, we
must not only lay aside our untenable and inconsistent objections; we must not only be content to
believe where we do not clearly see; but we must
recognize the proof of the fact in such a case as
the proof of right; and say if Adam was regarded
as a covenant head in the eye of God, he was not
wrongfully so.




ADAM AND HIS TIMES.           177
CHAPTER XXI.
THE COVENANT MADE WITH ADAM-REASONABLE
ARGUMENTS.
A REPLY to the inquiry, Did God indeed form a
covenant with Adam as the root and representative
of the human race? may now form the subject of
several chapters.
Affirming the existence of such a covenant, the
following are some of the reasons we would assign
for our faith.
The first reason is this: Such an arrangement,
in itself considered, is worthy of the wisdom of
God and of his goodness towards man; and it was
made on terms highly advantageous to the human
family.
The constitution of the human race, as descending from one pair and as moral and reasonable
beings, was devised in God's infinite wisdom. All
our just reasonings, therefore, upon this entire
topic, must be based upon man, not as we think he
should have been, but as God made him. Surely
we have not knowledge or wisdom enough to say,
that any other constitution for the race was prefer



178         ADAM AND HIS TIMES-.
able. God pronounced Adam very good; and this
approval would have extended to all the race so
long as it remained sinless. He must be presumptuous indeed, who goes so far back as to find fault
with the very nature given by God to the human
family.
As God made Adam he was a moral and rational
being; and his children were all to partake of the
same nature with their first father. By the necessity of such a nature, each individual is under obligations of personal, perfect, and perpetual obedience
to the entire law of God. We cannot conceive that
a moral being could ever rightfully disobey the will
of the wise and holy God, his Creator. But the
utmost perfection of obedience could not bring the
Divine Ruler under any obligations to bestow special
rewards upon the creature. Law never rewards obedience, in the strict sense of reward. A just God
could not punish an innocent being; he would bestow his favour upon an obedient creature as he did
to Adam during his entire estate of innocence.
But by obedience to the law of God no creature
could merit that exceeding weight of glory which
we are taught to call by the name of HEAVEN. If
Adam and his race had inherited the original conditions of their being, they would have been under
law alone and for ever. Perhaps they would have
been for ever liable to fall.  Certainly their continued obedience would have secured for them but
the favour of God, without any legal claims upon




ADAM AND HIS TIMES.            179
higher rewards which no services of the creature
can merit.
Now a covenant wonderfully changes this estate
of man. Instead of making his obedience have regard to the entire law, it confines the trial of his
faithfulness to one single self-denial; and this the
very simplest and easiest of performance that Divine benevolence could require of him. Instead of
making his obedience perpetual for himself and for
his race, with, perhaps, the constant liability to fall
through all their lives, we have every reason to
judge that he and all his race, after a short period
of trial, would have been confirmled in holiness and
happiness for ever. Every free creature is, perhaps,
liable to fall, considered simply as to his natural
powers; but the grace of God can confirm holy beings in holiness beyond the possibility of fall;
which case now belongs to the saints and angels in
glory. Instead of making his obedience depend on
law without special promises, the great promises of
everlasting life were set before him.  And these
preferable things offered by Divine goodness to
Adam, in exchange for his natural condition under
law, were hampered by no such disadvantages as to
make the covenant injurious or burdensome.  The
penalty was no more severe for breaking the covenant than the natural exposedness of the creature
under the law; for the' disobedience of a creature,
in any particular and at any time, would have met
the same displeasure of God. Nor have we any




180         ADAM AND HIS TIMES.
just reason to say that without such a covenant
each individual of the race would have been subjected to a temporary probation. If God had left
us under mere law, our service must have been for
all our duties, of perpetual requirement and with
no special promises for obedience. Or if he had
formed a covenant for each, the likelihood of obedience could never be stronger than in the garden.
The truth is, the covenant of works made by God
with Adam was an exceedingly great and valuable
privilege bestowed by the just and benevolent
Creator upon the newly formed race. Unless we
question the whole foundation of man's natural and
moral estate-though the product of infinite wisdom
-we cannot gainsay the truth of this. It was incomparably better that man should be under a
temporary covenant than that he should remain in
his natural estate under a perpetual law; that he
should have the early hope of confirmation in holiness rather than the constant liability to fall; that
one simple and easy requirement should take the
place of the numerous and perplexing claims of
duty under the whole law; that while the penalty
was not increased, the rewards of obedience should
be so large in exchange for the natural advantages
flowing from God's justice under the law towards
obedient persons. To exchange the natural estate
of man for this brief covenant, to make Adam responsible in the full maturity of his powers, with
the consciousness of his trust, and with so great




ADAM AND IIS TIMES.           181
easiness of obedience, is not a transaction chargeable with folly and injustice.  If Adam had but
stood the trial, the gratitude of the race would have
been unbounded; both to our first father for his
success, and to the blessed God for the goodness
that gave man the opportunity of securing everlasting life by means so simple and easy. Unless,
then, we are guilty of the wickedness of charging
the fault of the failure upon God, which is entirely
untrue; we ought to recognize, not only that he did
thus enter into covenant with Adam, but that infinite wisdom and goodness prompted the arrangement. The covenant would have succeeded but for
man's sin; its success would have been glorious;
and the mere fact of failure, however disastrous,
does not invalidate its excellent principles; and
should bring no reproach upon its holy and benevolent Author.
A second reason for our faith may be drawn from
its reasonableness; not only in itself, but as compared with other attempts to explain the whole subject.
The most serious difficulties upon this entire
matter confessedly attend any view whatever that
will include the well known facts; and every important objection is quite as hard to meet in any
view we may take. But it is a settled principle of
sound philosophy that objections to well established
facts are of no weight. Facts give knowledge, objections arise out of our ignorance. Their true cure
16




182          ADAM AND HIS TIMES.
is, not the denial of what we already know, but to
learn more. And we must expect to find in the
teachings of the Scriptures the same difficulties we
find in the world about us; since they have the same
Author.* As already said, we cannot fully explain
anything even in natural science. Perhaps in religious teachings there is this additional reason for
obscurity; that God especially demands humility
and faith in every worshipper; and the clouds and
darkness around some interesting subjects of thought
may the better secure his purpose.
Men are greatly tempted to charge God with injustice to the race in this matter. The Almighty
vindicates himself from  this charge most explicitly; but not by clearing up the difficulties
which men cannot solve. He declares the infinite
and unchangeable holiness of his own character;
explicitly avows that he tempts no man to evil, that
he judges righteous judgment of every man; and
that the blame of man's sin and ruin in no sense
attaches to Him; and calls upon man, in view of
plain truth and in spite of ignorance in some things,
to believe that the Divine throne is spotless. Whatever seeming contradictions there may be, let faith
acknowledge that there is no real inconsistency.
Because a feeble worm cannot explain the mysterious dealings of God, it does not follow that they are
inexplicable. For he may make the darkest bright
in the day of his revelation. For the present he
* Origen quoted by Bishop Butler.




ADAM AND HIS TIMES.           183
often says, "What I do thou knowest not now, but
thou shalt know hereafter."
Bearing in mind that the chief difficulties of this
case are common to every view man can get of it,
we may proceed to speak of some theories which
seem to us less satisfactory than the sentiments we
have expressed.
Some have supposed that the facts of man's universal sinfulness can be accounted for, by acknowledging that every man is possessed of a voluntary
nature, and that by the exercise of his own free
will every man chooses the ways and thoughts of
evil. Others have thought that the evil examples
everywhere existing in the world are a sufficient explanation of universal sinfulness. But it is utterly
incredible that, in the exercise of free will in moral
beings entirely unbiassed by evil, among so many
millions of individuals through the ages of time,
there never should occur one single instance of the
choice of good. Surely if the will of man was
perverted and prone to wrong, the fatal tendency
could not be worse than well known results really
are.  And it is just as inexplicable, that bad examples should be invariably copied by beings, who,
but for these, would be holy. For there are many
good examples set before the children of our race;
and bad examples ought, at least in some cases, to
serve as warnings and to deter, rather than win, a
mind that has no bias to evil. And the mystery in
the providence of God is not at all relieved if we




184          ADAM AND IIIS TIMES.
deny that man is corrupt by nature, and yet affirm
that he is placed in circumstances where every individual is sure to become corrupt.
Others have recognized all the evils of a corrupt
nature as flowing from the sin of the first man; but
they refuse to recognize the existence of the covenant of works, and declare that men inherit the
curse upon Adam by reason of a Divine constitution
to that effeet. Whatever in such a theory is different from the doctrine of Adam's federal headship,
relieves us of no difficulty; while serious disadvantages are involved to which just objection may be
made. By this arbitrary Divine constitution to
which even Adam is not supposed to give consent,
the human race never had any trial, nor any favourable opportunity of securing everlasting life;
we are not otherwise connected with Adam than as
our first father, nor was he divinely appointed to
act for us; yet, by virtue of this Divine constitution, all these evils come upon us for the sin of one,
with whom, upon this theory, we had no special
connection. While this view relieves no difficulty,
it involves more serious ones. It bids us believe
that without any union with Adam we suffer just
the same as if we had been united to him; and,
moreover, it seems necessarily to forbid that the
obedience of Adam wou]d-have been of any special
service to his posterity. Had the first man obeyed
the special command of God, his children would not
have suffered these evils; but neither would they




ADAM AND HIS TIMES.            185
have "reigned with him in life."  They would still
have been under law, and perhaps each one in a
state of trial for himself, and for aught we know,
with the perpetual liability to fall.
But if we believe there was a covenant, then
good on the one hand and evil on the other, depended upon the obedience of our representative,
until the time had expired and the terms of the
covenant were fulfilled. If we believe that Adam
was only under law, and this not in a covenant
form; if his obedience was merely personal; if it
must be perpetual; if no time was promised of confirmation in holiness, such as now belongs to the
angels and saints in heaven; and if every one of
his children must stand precisely in this position,
then this supposed Divine constitution puts the entire human family under the most serious disadvantages, without any attempt to explain the Divine
rectitude and without a redeeming promise of good,
such as vindicates the Divine benevolence in the
covenant of works.
Believe in a covenant, and Adam's position is
not personal but public; the largest blessings are
promised to his seed upon easy terms; a person eminently fit stands for them; and the evils of his
unhappy failure come upon more than himself because of a legal connection.
Here then is a brief -summary of these thoughts.
The facts already considered compel us to believe
that the race of man is corrupt; the universality




186         ADAM AND HIS TIMES.
Of this corruption forbids us to decide that it can
be accounted for by anything short of a depraved
nature in the entire race. And if we must choose
between an arbitrary Divine constitution, based
upon no well known principles, promising no advantages, and bringing innumerable evils through Adam
upon those who stood towards him in no special
connection; and a covenant which places for our
representative, a man of all others the most suitable
for place and capacity; which promises extraordinary advantages upon his obedience; and which
upon principles that radically belong to our social
nature, makes us liable to the results of his disobedience, through our legal union and connection with
him, the choice between those two explanations
seems easily made.  The covenant made with Adam
seems every way the simplest solution of the matter.
There are some difficulties that are not removed by
this view; but not one existing difficulty is magnified; no new, especially no superior, difficulties are
created; this harmonizes with other things in human experience, in the dealings of God's providence
and in the teachings of the Scriptures; and not
least of all, as we shall see, this explanation finds
its glorious counterpart in that greater covenant by
which the grace of God repairs the ruins of the fall.




ADAM AND HIS TIMES.            187
CHAPTER XXII.
THE C(OVENANT MADE WITH ADAM-FURTHER PROOF
FROM SCRIPTURE.
THE narrative in G enesis, scarcely capable of
any other solution, forms a third reason for affirming
the existence of the covenant of works.
Here God- and Adam  stand towards each other
in relations different from that of the mere creature
before his Creator. As in a covenant, we have two
parties before us; on the one hand, God; on the
other, mankind, in the person of the only living
member of the race then in existence.  Here are
terms. The natural and inalienable dutyof every
creature is perpetual and entire obedience.  But
here, evidently for some special purpose, God substitutes a requirement incomparably less difficult.
How small a thing was it to require that a holy
being should refrain from the fruit of a single tree,
when he was so fully supplied with the necessaries
and even the luxuries of life! How impossible it
is to understand why such evident importance
should be attached to this command, if no special
privilege was included under it! Any duty of




188          ADAM AND HIS TIMES.
Adam's life was a test of personal obedience; this
must be a special test for special purposes and with
special privileges. Here are sanctions. The penalty
of man's disobedience was natural and necessary;
no creature could with impunity sin against God.
But here the penalty is specially extended to an
act that in itself was harmless; and which became
exceedingly sinful just because of the especial place
which that forbidden tree held in a dispensation
that differed from the moral law. And more than
the mere approbation of God upon innocence is
plainly implied in the blessings which were thus
promised to obedient men. Here also we have the
consent of ~the man fairly implied; given in the
words of Eve to the serpent; included in the utter
absence of complaint on the part of Adam, as to
this point, after he had fallen and the sentence was
pronounced upon his disobedience. Our first parents in the first discovery of their sin did murmur
against God; but they have, even in their sin, not
a word to say against a sentence that can only be
explained, in its far reaching influence, by the existence of a covenant.
We regard it as a fourth argument that the formation of such a covenant with Adam corresponds
not only with the nature of man, but with the
usual methods of God's dealings with the sons of
men.
From the beginning of the Bible, through all its
pages, we have frequent mention made of an ever



ADAM AND HIS TIMES.            189
lasting covenant, made with God's people and with
their seed.  We have no direct account of the
formation of this covenant or of its first proclamation as a covenant to man. When first spoken of
in the Scriptures, it is introduced as a privilege
whose nature and terms were already well understood. From the time that he said to Noah, "Behold, I establish my covenant with you and with
your seed after you," Gen. ix. 9; we find mention
made of this covenant, and of its extension to future generations, in all the Scriptures. It is not
only with Abraham and Jacob, and with Israel at
Sinai that God made this covenant; but God's covenant, the everlasting covenant, is mentioned in the
histories, in the psalms, and in the prophecies of
the Old Testament; and in the New Testament,
Zacharias prophesied of it at the birth of John the
Baptist, Luke i. 72; Peter preached of it at Pentecost; and Paul argued upon it against the errors
of the early Church, Gal. iii.
It makes no difference to our present argument,
whether we regard these expressions as denoting
the same covenant, proclaimed even in the family
of Adam after the fall with the solemn rite of sacrifice for its seal, having no early records of its express terms, but explained in all the subsequent
Scriptures; or whether we suppose that these frequent terms denote different covenants, made with
Noah, Abraham, Israel, and David. Nor need we,
at present, distinguish between the spiritual benefits




190         ADAM AND HIS TIMES.
of the covenant kept, and the judgments of God
for the covenant broken. The simple points of
present remark are, that God has repeatedly covenanted with man; and that he ever includes in the
covenant the children of those with whom the covenant was made.  He included Noah and his seed;
Abraham and his seed; David and his seed; and
at Sinai it was said to the people, "Neither with
you only do I make this covenant, but with him
that is not here with us this day." And if we follow the history of the people of Israel through all
the Bible, we will find them punished by the judgments of God for the breach of the covenant made
with their fathers so long before. Not only so, we
may lift up our eyes now and see the Jews a scattered and a suffering people in all the earth, because
of the sins of their fathers eighteen centuries ago,
against a covenant that is at least three thousand
years old. We have ample proof then that the
covenant made with Adam binding his posterity to
the latest generation is entirely according to God's
usual dealings with the sons of men.
We may derive a fifth reason and the strongest,
and most explicit of all, from the direct teachings
of the Scriptures.
We are expressly informed that the evils of sin
and death come upon us through Adam. We need
to examine but a'few of the more direct passages.
In HIosea vi. 7 we read, "But they like men have
transgressed the covenant." The original Hebrew




ADAM AND HIS TIMES.           191
is, "They like Adam have transgressed the covenant;" and the same phrase is so rendered in Job
xxxi. 33. This is a direct affirmation of the covenant made with Adam.
In 1 Cor. xv. 22 the apostle says expressly, "In
Adam all die." This cannot mean less than that
we die by reason of Adam's sin. But what he says
in Rom. v. 12-21 is still more explicit. As we
have other things to say of this passage, we may
now simply appeal to these repeated statements:
-By one man sin entered into the world and
death by sin; through the offence of one many be
dead; by one man's offence death reigned by one;
by the offence of one judgment came upon all men
to condemnation; by one man's disobedience many
were made sinners.
Now from the teachings of the fifth chapter of
Romans we may draw two further arguments to
prove that Adam stood as our representative in the
covenant of works.
The first is from the force of the apostle's argument
from the death of infants.  We have no reason to
think that death comes upon one portion of the human family for one reason, and that it comes upon
other portions for other and different reasons. If
any portion of the race dies because Adam sinned,
then it is equally righteous that others should die
for the same reason.  It is disputed whether the
apostle does or does not refer to infants when he
speaks of them  that "had not sinned after the




192          ADAM AND HIS TIMES.
similitude of Adam's transgression."  It is of no
importance to the force of our present argument,
whether he refers to them or not. For since infants
"who have neither done good nor evil," Rom. ix.
11, do die and have died since the world began, an
argument framed exactly in the words of Paul is
applicable to them; and is unanswerable to prove
that their death proves their condemnation under
the law. Study the death of an infant child; acknowledge that it has not personally sinned; believe
according to the teachings of the Bible that suffering and death are the proofs of a broken law and
the wages of sin; but while you see that here are
pain, and suffering, and death, and the return of
the body to the dust, you multiply the mysteries
that becloud all reasonings upon such a subject, unless you receive this solution, that death comes upon
them, and if upon them as well upon all men,
through the sin of a broken covenant. The well
known epitaph expresses the whole matter.
"Bold infidelity, turn pale and die!
Beneath this stone two infants' ashes lie;
Say-are they lost or saved?
If death's by sin, they sinned because they're here;
If heaven's by works, in heaven they can't appear;
Ah, reason, how depraved!
Revere the sacred page, the knot's untied;
They died, for Adam sinned; they live, for Jesus died."
The second argument from Paul's language arises
from. the fact that he attributes the condemnation




ADAM AND IHIS TIMES.            193
of the human race to the one offence of Adam. It
is perfectly clear from his statements that we are
not held liable for any of the sins of Adam, except
the eating of the forbidden fruit; and for that one
offence death has passed upon the race. It is just
as plain, if this is so, that we are not connected
with Adam simply as children are connected with a
parent. A father may commit many errors and his
children may suffer repeatedly through him. He
may commit errors in his business, and his heirs
may suffer for every loss he meets.  He may believe mischievous doctrines, and every one may be
transmitted for evil to his posterity.  He may contract diseases, and these may become hereditary.
The merely natural connection between a parent
and a child, gives the parent power analogous to
that of a representative, but it is not limited to one
offence. But in the case of Adam our whole responsibility does turn upon one offence; and that
is just such a one as might be committed by a parent without bringing special mischief on his posterity. This limitation to one offence, and these
great effects flowing from one, can be explained
only by believing that we stood in Adam-that we
fell in Adam, when he partook of the forbidden
tree, in a sense that is not true of any of Adam's
personal obligations or personal transgressions.
When God called, "Adam, where art thou?" and
the reply was a falsehood, nothing is said of laying
that offence upon us, Adam, doubtless, committed
17




194         ADAM AND HIS TIMES.
other sins in nine hundred years; but by his one
offence death reigns.  He was our natural head
through all his life; he was our federal head in regard to that one thing; for the covenant demanded
obedience respecting the fruit of the tree.
Without attempting to express any further reasons to prove the fact that a covenant was made
with Adam, except the clear proof which arises
from  Paul's parallel between Adam and Christ,
which we reserve for other chapters, it may be proper to advert to the practical influence of the doctrine thus advocated as corroborative of its truth.
No intelligent man can question the intellectual
vigour and the warm-hearted piety of the men who
have held these views; no one can doubt that they
can use in expressing their views the impressive
language of the Bible upon the subject of man's
sin; and it is equally beyond question that these
teachings are most decidedly rejected by ungodly
and wicked men, who have no serious thoughts concerning any of their sins, and no true reverence
for God at all. No doubt many a Christian can remember when he quarrelled with the doctrine of
man's native depravity, or perhaps found in it excuses for carelessness. But let a man lay aside his
pride; let him look at the well known facts of his
sins and of God's justice; let him justify God's
holy law and holy character, even in things he does
not understand; and he will find these teachings,
never pleasant, but deeply humbling and profitable.




ADAM AND HIS TIMES.          195
When a man justifies God in all his doings as David
did, and yet confesses with David that he was "conceived and born in sin;" when he recognizes that
he has been a sinner from the very beginning of his
life, he may well abhor himself for his vileness and
pray fervently, " Create in me a clean heart, 0
God." I may not find fault with the Lord; nor
say to my Maker, Why hast thou made me thus?
But with a sinful nature, I ought to be humble;
with such depraved tendencies, I need to watch
against temptation and sin; and the more I know
of my sinful, and wretched, and lost estate, the
more thankful I ought to be that God has not left
our race to perish in guilt; that he has provided
a mighty Redeemer, and that he calls me to wash
away the stain of numerous offences in the fountain
of atoning blood.




19-6        ADAM AND HIS TIMES.
CHAPTER XXIII.
ADAM-THE FIRST AND THE SECOND.
"The Second Adam from the dust
Raises the ruins of the First."
WATTS.
THERE is no historical question of surpassing interest to a serious Christian, beyond that which
would inquire into the early knowledge of the human family concerning redemption. It is not only
true that the sacred Scriptures place the sin of man
and the mercy of God in constant contiguity; urging
man's utter ruin as the great reason why he should
seek the Divine method of recovery; but God's
mercy was taught to the first sinners even before
they gave any tokens of ingenuous sorrow. How
much was known of the gospel in the first days of
its proclamation? When we read that our first parents were clothed in skins of God's providing, instead of the scanty fig-leaf aprons they had themselves prepared, are we to understand that these
were the skins of beasts slain in the Paradise they
had just defiled-slain as sacrificial offeri,,gs to
atone for the guilt they had just contractcu —-:2;zl




ADAM AND HIS TIMES.          197
as prophetic and sacramental symbols of that coming
Redeemer, whose conflict with Satan, whose bruising and whose triumph had just been foretold?
When we read of Abel's bleeding sacrifice as a custom already established and sufficiently understood; when his faith and Cain's unbelief clearly
imply Divine teachings to which both should have
conformed; and when man's need of the gospel
and God's grace in the gospel seem in the Scriptures to belong to every age of human history; are
we from all these things to conclude that Adam
knew Christ and the way of salvation through the
blood of atonement? There can be little doubt
about the most important matters involved in such
an investigation. Adam knew the way of salvation
as truly as any of his children since. He knew he
was a sinner beyond a doubt; and he knew that
God proclaimed mercy to the repenting sinner.
MARK! We say he knew as truly; we do not say
he knew as clearly and plainly. The facts before
his mind were less numerous; the teachings less explicit; and it is difficult to decide how well he knew
the great principles of the Divine procedure. But
the gospel was then the same that it is now; God
has ever saved guilty men through the death of his
Son; the sacrifices instituted in the days of Adam,
were designed to prefigure the sufferings of Christ;
and the Apostle Paul teaches us that Adam himself
stood in a remarkable relation to Christ; that he
17 *




198         ADAM AND HIS TIMES.
was himself a figure, or, to use the original word,
a type of him that was to come.
Adam is expressly called a type of Christ.
Surely the language contains important and profitable teaching. And this teaching should possess
double interest, because we learn from it both the
relation sustained to his children by Adam, and the
relation sustained to his people by Christ. The
covenant made with Christ as the Mediator between
God and man is clearly revealed in the sacred
writings; but, from the evident meaning of Paul,
Adam sustained a like relation, and was alike bound
by a covenant. So that we establish the fact that
a covenant was made with Adam for his race, while
we learn of the covenant made of God in Christ.
We should not desire to separate these teachings.
Distinct as the topics are; much as the angels in
heaven know of sin, though they have never tasted
sin; much as the devils in hell know of salvation,
though they shall never be saved; let sinful man —
a prisoner of hope —learn the two lessons together.
While he knows of his nature fallen through the first
Adam, let him know that the Redeemer of the fallen
bears the name of the Second Adam; and let him
understand that the largest acquaintance with our
ruined condition through the type in Paradise,
should produce, not rebellion and despair, but repentance and love through the Antitype of Calvary.
It is well worthy of our notice that Paul's entire
description of Adam and of the relation borne by




ADAM AND HIS TIMES.            199
him to the race in the covenant of works, is incidental. He speaks with the air of a man giving
instructions with which his hearers are already familiar. We have no such explanations as usually
accompany new lessons; he takes it for granted
that the readers of the epistle to the Romans are
already well acquainted with the facts and principles here mentioned; and the very use he makes
of them is proof that he did not consider his words
as conveying doctrines either new or strange. His
introduction of Adam is solely to illustrate a different matter. This is apparent. As this, so that,
are terms used by those who would illustrate. But
in the very nature of human language, and in the
necessities of rhetoric, illustrations can properly be
drawn only from things already understood. Illustrations to a discourse are like windows to a house.
They are designed to let in the light; and they
serve this purpose best, when they are themselves
transparent. Paul takes it for granted that his
views concerning Adam were already well understood
in the Church of God; and though we may not be
able to tell when they were first so clearly known,
yet his sentiments seem only the more forcible from
this manner of uttering them. They are too plain
and too well known to need any argument; too
easily understood to need explanation.
The apostle expressly tells us that Adam was a
figure or type of Him that was to come. In another epistle he again compares them; declares that




200         ADAM AND HIS TIMES.
as death came by Adam, so life comes by Christ;
and calls the one the first and the other the last
Adam. Even the name of Adam is thus applied to
Christ; there must be then a remarkable likeness
between them. They are not in all points alike.
The one is earthly, the other heavenly; the second
is every way superior to the first; yet ought we
carefully to consider both the points of analogy and
the points of difference.
Adam was a type of Christ,
First, because he stood as a public person and in
a representative capacity, when he ate the fruit of
the forbidden tree.
Our reasoning may be the reverse of Paul's, for
our object is opposite. His design is to illustrate
salvation and the means by which it becomes ours,
by the fall and the means by which we are involved
in it. He explains Christ by Adam. We design
rather to explain Adam by Christ; the covenant
of works by the covenant of grace; the fall and
the things implied in it, by the gospel and its methods. Paul's facts and principles exactly suit our
purpose; and we hope to reach the same end with
Paul, reasoning from his conclusions to his premises.
That Christ was our representative and suffered
not in a private but a public capacity, no Christian
man can doubt. No private reasons urged the Son
of the Eternal to become incarnate; no personal
sinfulness brought upon him the sufferings he bore;




ADAM AND HIS TIMES.            201
and the blessings secured by him were for his free
bestowal upon others. He is the Surety of a covenant; he laid down his life for others, and great as
are the mysteries of Christ's redeeming love, the
mystery-of his character and object, of his griefs and
his success, is incomparably greater; indeed is entirely inexplicable, unless we receive this simplest
of all truths-that Christ Jesus was a public person
in all his earthly work.
But if we cannot otherwise understand the position and influence of Christ than as he was a public
person, neither can we understand the influence of
Adam or the comparison made between the two, except by believing the same thing. The language
of Paul is easily understood, if we acknowledge the
public and representative capacity of Adam; it is
impossible to see why he speaks of him at all, and
how we can explain the facts he states, except as we
do receive this. He declares that sin entered by
one man's one offence; and death comes by sin.
He anticipates the objection that a large number
of our race die who have never sinned, by teaching
that this death can only be accounted for by this
very truth, that Adam was a type of Christ in this,
that he was a public person. His concise argument
is, "Wherever there is death there is sin; wherever
there is sin there is law; wherever death comes, it
comes as the penalty of law, and is, therefore, the
proof of a law violated; wherever such a penalty
comes upon those who have not personally violated




202          ADAM AND HIS. TIMES.
the law, they must have broken it by the act of another: and this necessarily implies the doctrine of
representation." If death passed upon all men for
that all sinned; if yet this sentence of condemnation is- for the offence of one; if the disobedience
of a single one makes many sinners; if death reigns
universally, not because of universal sinfulness, but
because of that one original offence,-these all are
terms utterly void of- meaning, unless Adam was
under a covenant, a public and representative person.




ADAM AND HIS TIMES.           203
CHAPTER XXIV.
THE AFFILIATED DOCTRIINES.
ADAM was a type of Christ,
Secondly, Because the principles that are involved
in the gospel of Christ are implied in man's fall in
Adam, and the reception of salvation by Christ requires that in consistency we should acknowledge
our union in Adam.
We say the principles are the same; but the application, we shall see, is for opposite purposes.
"As in Adam all die, so in Christ shall all be made
alive."
1. We need but mention, without further repetition, that the doctrine of Representation belongs
both to Christ and to Adam; both were public persons; and if we can see that one could stand in
this relation, no righteous principle forbids that the
other should. The entire doctrine of atonement by
Christ rests upon his public and representative character.
2. The doctrine of'Imputation as clearly belongs
to the true teachings concerning both Adam and
Christ.




204          ADAM AND HIS TIMES.
Nothing can be more explicit than the negative
and the positive teachings of the Bible concerning
the sufferings of Christ. On the one hand, it is
denied that he suffered for his own sins; for he
knew no sin, was holy, harmless, undefiled, and
separate from sinners; and on the other hand, it is
affirmed that he did suffer for the sins of others, for
he bore our sins, in his own body on the tree, he
was bruised for our iniquities, he was a ransom for
us. We say then in view of these statements that
our sins were imputed to Christ; by which we do
not mean that Christ became a sinner, for we expressly affirm that he was spotless; nor that our
characteristics were transferred to him; nor that he
must feel, or could feel, the remorse which our sins
may awaken in us; but simply that he became legally liable to suffer the penalty of the broken law
for us. Liability to suffer for us is the true meaning
of the term when we affirm that our sins were imputed to Christ; and this is the only consistent
meaning of many passages of sacred teaching:
"' Christ also hath suffered for us, the Just for the
unjust;" " He hath made- him  to be sin for us;"
"He hath borne our iniquity."
-But the doctrine of imputation belongs, in another
most important sense, to the Scriptural teachings
concerning Christ. It is by the imputation of the
righteousness of Christ that believers are justified
before God. In vain would he bear our sins if we
were not justified by his righteousness. These things




ADAM AND HIS TIMES.            205
belong necessarily together.  If, as the Surety of
his people, Christ is held liable for the judgment
against them, his satisfaction of the judgment is
their release. If God has made him, who knew no
sin, to be sin for us, it is that we, who knew no!,ighteousness, should be made the righteousness of
God in him. Very plainly do the Scriptures. deny
that any sinner can be justified before God by his
own works; and as plainly do they teach that the
righteousness of Christ received by faith is the sole
ground of a sinner's acceptance.
But the doctrine of imputation, thus taught respecting Christ, is taught also respecting Adam..
True of Christ in two respects, it is true of Adam
in one respect. As our covenant head, Christ suffers for us, and we receive the benefit of his public
acts. As our covenant head, we fell in Adam.
Look at Paul's contrasted words through all this
passage. Rom. v. 12-21.  Law is by Adam, grace
is by Christ; death is by Adam, life is by Christ;
condemnation by Adam, justification by Christ;
disobedience by Adam, obedience by Christ; sin is
by Adam, righteousness is by Christ; the only exception, as we shall hereafter see, arises-from the superiority of the second Adam in all he is and was..
Nor should we omit to say that while the doctrine
of imputation is thus essentially involved in both
the covenants, of which Christ and Adam are the
Federal Heads respectively, the usual cavillings of
men against the doctrine as urged in regard to
15




206          ADAM AND HIS TIMES.
Adam may be answered most clearly by just
thoughts of imputation in regard to Christ. And
every ingenuous mind may find a reply to its own
chief difficulties by carefully noticing these analogies.
Is it objected that Adam's sin must be his own
and cannot be ours; and that every man must surfer for his own sins? Make the objection true and
consistent; and salvation is impossible to man.
Unless Christ suffered for sins that were not personally his own, we never'can be saved. Is it objected that character cannot be transferred? We
reply that, as before declared, this is not the proper
meaning of imputation. It refers to legal responsibility; and in this sense the analogy holds between
Christ and Adam. Paul's words are of equal force
in the two directions: "As by one man's disobedience many were made sinners, so by the obedience
of one shall many be made righteous." Is it objected that we cannot feel remorse for the sin of
Adam in which we are condemned? It is an exact
reply to say, neither can we feel any self complacency for the righteousness of Christ by which we
are justified. Yet we may feel humbled that we are
fallen in Adam; and we may feel grateful that we
rise in Christ.
3. To affirm  the existence of the covenant
of works with Adam as our head in it, and the
covenant of grace -with Christ as our head in it,
alone can explain these preceding doctrines, and




ATrAM  AND HIS TIMES.         207
the facts as we are taught them by the word and
providence of God.
All that we are able to learn of Christ may be
made to illustrate what we would know of Adam;
and all we know of Adam may illustrate the truth
respecting Christ. For, in Paul's teachings, the
correspondence between them is almost entirely
exact. There are differences as we shall see. But
in the chief principle of their respective positions,
that a covenant was made with both, they are as
alike as possible. The method of man's ruin corresponds to the method of his recovery. In both
cases it is through another. In Adam, our natural
father, his children stood in Eden. Adam sinned.
We thus became sinners, are under condemnation,
and suffer death. In Christ, our spiritual Head,
his people stood.  He satisfied the broken law.
We are made righteous by one man's obedience;
his righteousness is the ground of our justification;
we partake of eternal life through him. All is
clear if we believe the doctrines of the two covenants;, of vicarious substitution, of representation,
and imputation; but we have no key to unlock these
~intricate mysteries, if these things are not true both
of the first and the second Adam.




208         ADAM AND HtIS TIMES.
CHAPTER XXV.
THE SECOND ADAM GREATER.
" Where sin did reign and death abound,
There have the sons of Adam found
Abounding life; there glorious grace
Reigns through the LORD OUR RIGHTEOUSNESS."
WATTS.
BUT, thirdly, the parallel between Adam and
Christ is not complete. We ought to bring clearly
into view the great and precious truth that Christ
is greater than Adam. The apostle gives us occasion for devout thanksgiving when he declares, that
the sin and the gift are not alike; for "where sin
abounded, grace did much more abound."
The points of superiority are such as these:
1. Condemnation is by law and justice; salvation
is by gift and grace. We have no just ideas upon
these topics, unless we acknowledge the entire righteousness of God in man's condemnation, and recognize his sovereignty and grace in our recovery.
But how glorious is the conception of grace to those
who are condemned by a law so holy! So excellent
is this, that the Scriptures speak of God himself




ADAM AND HIS TIMES.'209
glorying in it; and commending his love for sinners,
as he commends no other of the Divine acts. There
was nothing to excite the wonder of adoring angels
when God executed his wrath upon Satan and his
hosts; but to see the exercise of love and grace,
and especially by methods so wonderful as the death
of his own Son, towards rebellious men, might well
affect them with the greatest surprise and admiration. Nor do we have just views of Christ's coming to save, except when we refer it to the sovereign,
unmerited grace of God, wonderful alike as shown
in his Son and to the rebellious.
2. Recovery is always more difficult than ruin;
to destroy is always more easy than to repair. One
fatal sin brought wretchedness upon our race, as a
spark may kindle a conflagration in whose fiery
path innumerable palaces and countless stores of
wealth may be reduced to ashes. But not so
easy was the task of the Redeemer; and it is to.the glory of Christ, that he shrank not back from
the work of man's salvation, although even by him
it was not easily accomplished.
3. The apostle makes a distinct point of contrast
in the facts that by one sin of Adam the race is
ruined; but that by Christ's work his people are redeemed, not only from that one offence, but also
from their own numerous and aggravated offences.
If it is amazing grace that forgives a single sin,
how may we magnify the mercy of God in Christ
by which the manifold iniquities of a man, the mul18*




210          ADAM AND HIS TIMES.
tiplied transgressions of so many men, the aggravated guilt of the chief of sinners, are so freely
forgiven!
4. Christ is superior to Adam, for the effect of
His grace upon every believer does much more than
restore him to the estate from which Adam fell.
What man has lost in the fall of Adam is much
less than what is gained by the redemption of Christ.
Not only is the enmity of sinful minds taken away
in Christ; not only the image of God restored to
the soul; not only the darkened mind enlightened;
the perverted will renewed; the defiled conscience
purified; and the grovelling affections elevated.
We are not placed by Christ in a new state of probation, in which our righteousness is to secure for
us the favour of our God.  Salvation by Christ is
not only by grace, upon terms wholly different from
man's original standing under the covenant of works,
but it places us in a more glorious estate.  Adam
was liable to fall; Christ's people can never perish.
Though Adam and his race had the prospect of
eternal life, they never secured it; but the people
of Christ shall surely enter upon the possession of
everlasting peace.
5. Christ Jesus, as the Second Adam, is superior
to Adam the first, because of his unquestionable
and infallible accomplishment of the great work he
has undertaken for the salvation of his people.
How excellent was the object of the first covenant, had our first father stood in Paradise! how




ADAM AND HIS TIMES.           211
disastrous was his fall! Can we entertain the fear
that like disaster, or even failure, at any point, or
for any child of the covenant, is possible to Him
whom now we are called to trust?  Here is a most
important point of Christ's superiority, that his
work cannot possibly fail. Well may our Mediator
be called the SURETY of a better covenant; for his
redeemed people none can pluck out of his hand.
We might argue this conclusion from the infinite
perfections of the Divine character; from the excellency of our glorious Redeemer; from the very nature of the covenant made of God in Christ; from
the express teachings of the Scriptures; and from
the superior security thus afforded to the people of
Christ.
The great work of God for his own glory is not
one of doubtful accomplishment.  The All-knowing,
the Almighty has not undertaken what he cannot
do; nor promised to the Son what he cannot fulfil.
That must be a false view of the scheme of redemption which represents God as defeated, or the Son
of God as disappointed in the results. It is strange,
indeed, if Christ suffers in a public capacity, fulfils
all the terms demanded of him as a Surety, and
yet receives not in full the promised reward. The
-Father doeth his pleasure; the promises of God are
sure; the Son shall see of the travail of his soul
and shall be satisfied.  Christ's words are explicit.
"All that the Father giveth me shall come to me,




212         ADAM AND HIS TIMES.
and him that cometh unto me I will in no wise cast
out."
We understand that the covenant of grace was
made with Christ for his chosen people, for his
spiritual seed, and that every soul interested in it
shall receive the reward of His work. As the former
covenant was for Adam's natural seed, so the second
covenant is for Christ's spiritual seed.  So Christ
lays down his life for his sheep; so he laid hold,
not on the seed of Adam, but on the seed of Abraham; so he made with David c" an everlasting covenant ordered in all things and sure," 2 Sam. xxiii.
5; so he promises to every repenting soul to make
with him "an everlasting covenant, even the sure
mercies of David," Isa. lv. 3. We do not understand that the covenant made with Christ includes
the entire race of man, in the same sense that this
is true of the covenant made with Adam. This
cannot be true, unless we receive the doctrine of
universal salvation; and even this upon grounds
entirely different from the usual advocacy of its
modern defenders. A dogma contradicted so expressly by the Bible, and by the entire scope of its
teachings, cannot form part of our faith. We cannot believe that Christ died for the men who perished in the flood, just as for Noah who was saved
in the ark; for the Sodomites, as for Abraham who
vainly prayed that God would spare them; for the
presumptuous king who perished in the Red Sea,
and for the believing prophet who led Israel through




ADAM AND HIS TIMES.            213
dry-shod. All these had already passed from earth
before Christ died; and we cannot believe that he
had any design to save those who had already
perished. In reference to. all the past and all the
future of the human family, the designs of the Redemeer for salvation are entirely like the accomplishment of them; and he cannot fail to complete
the entire work he has undertaken.
We do not pretend to explain why God has not
made salvation universal for the human family.
We must content ourselves with believing what he
has revealed in his word and providence; and it is
ours to believe that reasons of infinite wisdom and
rectitude govern all he does. We are well aware
that many perplexities attend a careful investigation of topics like these. Yet we believe that fewer
difficulties gather around the truth as thus held,
than around any other explanation of the covenant
of grace; while there are special advantages belonging to these views. If there is a covenant,
that covenant ought to be carried out. Did Christ
undertake what he could not perform? or the Father promise what he will not fulfil? May one
man be truly bought by the precious blood of Christ,
and yet perish for ever? What then is the assurance to any other man, that he may not also perish?
The chief encouragement that ought to lead any
man to trust Christ'is this great fact, that no
soul interested in this everlasting covenant can
perish. We may well trust the salvation of our




214          ADAM AND HIS TIMES.
souls to such a Redeemer. Well might Paul -say,
" I know whom I have believed, and am persuaded
that he is able to keep that which I have committed
unto him against that day."  2 Tim. i. 12.
Many persons are perplexed with some aspects
of this matter. Especially they say, How can God
offer salvation to every creature that hears the gospel? or how can I trust to Christ unless I know
that he has died for me? But the same difficulty
in regard to the Divine sincerity must arise from
God's foreknowledge upon any view of the atonement; and it is never true that our duties depend
upon a previous acquaintance with the purposes of
God. The chief difficulty upon the entire subject
of salvation, as presented in the Scriptures, arises
from the fact that men perplex themselves to discover how God and man can both be free. It arises
from God's infinite perfection, that all his plans are
complete and unchangeable; how this can be, when
he deals with sinful and fallible men, we cannot
comprehend. Yet these facts we may know: God
is sovereign and immutable, and man is free and
accountable. How this is so, we presume not to
explain; but no reasonable man can gainsay the
facts.
If the question be asked, Upon what grounds may
a sinner come to Christ and hope for salvation
through his atonerment, when he does not know that
he is among the number of those given to Christ by
the Father? we need not go far to find an answer.




ADAM AND HIS TIMES.           215
We have better hopes of a sure salvation, and we
have the same assurance of our acceptance, that we
could have upon any other view of the work of
Christ. Let any man consider upon any view of
the atonement, what is the true reason to hope that
God will receive us.  Is it not the PROMISE OF GOD?
He pledgeth himself that whosoever believeth shall
be saved. We do not need to read his secret counsels in order to learn our duties or our privileges.
We know from what he has said, that every believer
shall be saved; indeed we have his oath and his
promise, "that by two immutable things in which
it is impossible for God to lie, we might have
strong consolation who have fled to lay hold on the
hope set before us in the gospel."  Heb.' vi. 18.
And these two great things-the redemption of a
chosen people, and the gracious assurance of acceptance to every humble sinner, are by our Lord directly connected with each other.  " All that the
Father giveth me, shall come to me, and him that
cometh unto me I will in no wise cast out."  John
vi. 37.
This is the excellence of the work of Christ, that
it shall certainly and fully be accomplished. The
first Adam failed, the second Adam cannot. Surely
this ought to be a reason of the most urgent nature,
to lead every sinful soul to seek an interest in this
great salvation.  And the various perplexities that
spring up, and which multiply because neither our
ignorance nor our depravity will allow us to see




216          ADAM AND HIS TIMES.
things as God sees them, yet should not be allowed
to cloud the plain teachings of the Bible, or to hin-"
der our acceptance of its precious promises. Let us
seriously ask counsel of God in regard to some of
our perplexities, refer others absolutely to his will;
and find in all of them, reasons for devout thanksgiving that the most needful teachings are the
plainest.
These are plain truths, that we are guilty and
lost sinners; that we have sinned much, and long,
and wilfully; and that we must perish if we are not
renewed by the Holy Spirit, and interested in the
precious blood of Christ. And these are truths as
plain, that Christ is able to save; that his blood is
efficacious to purge the vilest; that he proclaims
salvation in our ears, invites every sinner to come,
and promises that for no reason in the world will
he cast out any one who does come. Both these
classes of truths are as plain as the word of God
can make them. Let any one read the fifty-fifth
chapter of Isaiah, and decide if any larger or freer
terms could be offered to men.  " Ho, every one!
come without money," come with perplexity, come
with sin, come with fear; but COME.  " Incline
your ear and come unto me; hear, and your souls
shall live; and I will make an everlasting covenant
with you, even the sure mercies of David."  It
cannot be expected that we can know all the depths
of mercy in this gracious God, for he adds by the
prophet this express assurance, " My thoughts are




ADAM- AND HIS TIMES.           217
not your thoughts, neither are your ways my ways,
saith the Lord."
Happy is the man who joins his soul to God in
Christ in the bonds of this "everlasting covenant
ordered in all things and sure." It has no excellency superior to this, that it cannot fail; and
Christ Jesus has no glory greater than this, that he
is able and willing to save to the uttermost all that
come unto God by him. No man can defeat the
Divine purposes, or defraud the Redeemer of his reward. Sinful men can refuse the mercy of God to
their own just condemnation. But whosoever accepts the Divine offers, and joins himself to God in
this covenant, shall certainly be saved. How gladly
should men say to each other, as they ask the way to
Zion and have their faces thitherward, "Come and
let us join ourselves to the Lord, in a perpetual
covenant that shall not be forgotten!" Jer. 1. 5.
19




218          ADAM AND HIS TIMES.
CHAPTER XXVI.
ADAM'S FIRST BORN SONS.
FROM these thoughts upon the union of our race
in our first father, it is proper now to pass on to
the subsequent events in his history.
It is likely that the mercy of God, mingled with
the sentence pronounced upon them, and especially
the promise of a coming Redeemer, led our first parents to the exercise of a genuine repentance. The
plan of salvation, at least so far as it is taught in
the solemn offering of typical sacrifices, was doubtless explained to them; and their faith was directed
towards atoning blood, and yet taught to look forward to the coming Sufferer. We can hardly think
that principles and services so significant would be
so abruptly begun among men, with no special design,
and with no understanding of their meaning. We find
these things introduced into the history as abruptly
as possible. Adam and Eve were clothed in skins;
and we are not told whence the skins were derived.
But as animal food was not then eaten, it is natural
to conclude that the beasts were slain in sacrifice.




ADAM AND HIS TIMES.             219
We find Abel offering a sacrifice and accepted by
faith; but the language seems to imply that he here
fulfils duties already familiar to man. We conclude
from these things, that God gave Adam directions
for his worship, such as suited a sinner; and we
hope, rather than know, that our first parents repented of their sins, worshipped God acceptably
according to his directions, and found forgiveness
through atoning blood. We cannot judge that they
clearly knew the things revealed to us; but we are
to recognize that God's method of saving sinners
was the same then as now.
But the forgiveness of a penitent according to
God's method of mercy, is not the same as an immediate restoration to an estate of innocence. Even
forgiven Adam  must go forth from Paradise, and
be debarred access to the tree of life. As we see
now in the experience of the church that regenerated
souls are not souls made perfect in holiness; as God
designs to fit his people for his service, not by completing at once and without various means, the work
of making them like himself; as long conflict with
temptation, and many checkered scenes make up
the life of the true believer, so our first parents
must go forth from their pleasant home, and
submit to the evils their folly and sin had introduced. The free forgiveness of sin according to
the gospel of Christ, does not stay the natural
results of sin already committed, nor defeat the
workings of God's well ordered laws.




220          ADAM AND HIS TIMES.
We may well suppose that Adam and Eve were
deeply grieved and humbled by their expulsion
from  the garden.  We can easily adopt as the
lamentation of Eve the familiar lines of Milton:" Must I leave thee, Paradise? Thus leave
Thee, native soil, these happy walks and shades,
Fit haunt of gods? where I had hoped to spend,
Quiet though sad, the respite of that day
That must be mortal to us both....... How shall we breathe in other air
Less pure, accustomed to immortal fruits?"
Nor less was that a proof of their fallen estate
that an angel and a flaming sword should guard the
gate, and should forbid them to approach the Tree
of Life.
The incidents recorded in the long lives of Adam
and Eve are few; and the names of but a few of
their children are given. As the human race attained to extraordinary age in these early times,
we cannot decide certainly whether the adult period
was reached in twenty years as now, or whether it
came later. Yet we know that this period came
then earlier than to us in proportion to the length
of life. Their years were tenfold ours; but their
adult period was not two hundred as compared with
our twenty. We read of fathers at sixty-five, seventy, and ninety; and it may be true, that the
childhood of the Antediluvians was no longer than
the childhood that belongs to our briefer term of
life.  It is very easy to show, upon any rea



ADAM AND HIS TIMES.            221
sonable supposition, that the advance in population
must have been rapid. Within a few hundred years
from the creation, many thousands of men lived upon the earth.
The first-born in the family of Adam was named
Cain. We can easily imagine that it was an hour
of joy in the earth when this child was born. The
love of a mother for her first-born is proverbial. A
new affection is then also born; and it comes with
a vigour and freshness that fills the mind with delight as she gazes upon the helpless being entrusted
to fier care.  But how strong was this affection in
Eve as she looked upon the first of first-born! and
her rejoicing at his birth was greater, if she mistook
him-as it is generally thought-for the promised
seed.  The name Cain signifies possession; for
said she, "I have gotten a man, the Lord."
Alas! how wonderfully may the fond hopes of a
-mother be disappointed. She looks with affection upon
her infant boy; she shields him from all evil which a
mother's care can ward off; she tenderly cares for
his helplessness, and supplies his wants; but he will
soon go forth to scenes over which a mother cannot
watch; to dangers from which a mother cannot protect; and to sins that may change a mother's early
joy to the deepest grief. What a contrast between
~Eve's hopes when she thought that her first-born would
avenge her quarrel with the serpent, and the sad
reality in the subsequent history of Cain! The re1dponsibility of a parent's care should always chasten
19 *




222          ADAM AND HIS TIMES.
the joy with which we look upon our beloved children, and the hopes we entertain of what they are
to be. And doubtless we would have wiser parents
and happier children, if both could better realize how
much their usefulness and happiness are mutually
dependent. A parent may do much to form the child
for future good or evil; and the misconduct of a
child may bring grief and sorrow upon an aged
parent.
There was a great difference in character between the two eldest sons of Adam, whose names
are given us. Something of this may be traced to
a great difference in natural disposition, and perhaps healthfulness.  The different occupations of
the two may give us a hint of this. Cain was a
tiller of the ground.  Doubtless the arts of agriculture were rude at first; as even to this day, a very
imperfect system of tillage prevails in all the lands
of the Bible. And in that early age, the earth may
have felt so little the influence of the curse; thorns
had spread so little abroad, and land was so
abundant, that the tiller's occupation may not have
exacted so severe labour as now. Still, the toil of
cultivating the earth was greaterthan was required
for a shepherd's life. Adam trained both for industry. But the name Abel signifies vanity. It is
not uncommon in the East to change the name after
any important event. This name seems so significant of his early removal from earth, that wo are




ADAM AND HIS TIMES.            223
almost led to judge that it was given after his death,
or that it was dictated by a prophetic spirit.
Yet the name may indicate a weak and feeble
constitution. And that he possessed such, may be
the reason for assigning to him the lighter duties
of a shepherd. But the engagements of the brothers were alike useful and honourable. Few engagements afford better opportunities for selfculture and improvemient than both of these. In
both there are advantages for solitary thought; occasions to notice the providences of God, and much
dependence upon the Divine blessing for success. A
nation is prosperous where these two earliest occupations of men prosper; and corruption of morals
and manners is less likely to prevail where either
the pastoral or the agricultural interest is chiefly
promoted.
We judge that, of course, Adam taught his sons
the principles and duties of religion, and trained
them to the acts of worship enjoined upon him.
Yet we gather what these were only from the narrative. It is one of the characteristics of the Bible
that some of our most important religious services
are spoken of familiarly with no account of their
origin.  In the New Testament, baptism, first with
John in the wilderness, and afterwards by Christ
and his disciples, is spoken of as a religious service;
of whose origin we have no account, and whose design we gather from various teachings.  So in the
Old Testament when we first nmeet with sacrifice, it




224          ADAM AND HIS TIMES.
is already an established rite; no account is given
of its institution, and its design is learned from
far later teachings.
We are told that the sons of Adam both worshipped God. " In process of time," it is said, they
brought their offerings.  The margin reads, "at
the end of days."  It seems to be at an appointed
time, and may mean, as some interpreters understand
it, upon the Sabbath-day.  We cannot suppose, of
course, that Adam taught his sons different methods
of worship; yet we find them offering diverse things,
and their acceptance was not alike before God.
Alas! this fruit of sin was not wanting in the very
family of Adam, that so early in the history of the
race, perverse worship is offered to God, and the
simple faith of the gospel is despised by man's
proud powers of reason.




ADAM AND HIS TIMES.           225
CHAPTER XXVII.
THE WORSHIP OF CAIN.
WE are suddenly introduced in the inspired narrative to the first recorded acts of human worship:
with no immediate explanation of the meaning of
these things, we have no assigned cause for the
rejection of one worshipper and the acceptance of
the other. Yet we are not to judge from the silence
of the inspired pages, that these two brothers who
stand before the same God, had received no instructions as to God's requirements for acceptable service.
They knew how to approach him; and as the principles of appropriate worship were the same then as
in later times, we also may know the nature of their
offerings, and the reasons of God's diverse dealings
with them.
We see these brothers approach God with different offerings. If we judge according to the principles of human reasonings, we may be disposed to
conclude that both their offerings are such as we
might expect them to bring. When a man brings
the best he has to God; when he offers the fruit of




226          ADAM AND HIS TIMES.
his -own toil; when he acknowledges his subjection
to Divine authority, and his dependence upon the
Divine will, would we not suppose that he would be
accepted?  Cain was a cultivator of the earth, and
it seemed suitable that he should bring the things
which sprung up from the earth through his toil. Abel
was a keeper of sheep, and the increase of his flock
seemed a fitting offering on his part. The Almighty
indeed did not need any offering from either of them.
But it was by his blessing that their labours had
proved productive; and these, his dependent creatures, ought thankfully to acknowledge his care.
It seems reasonable that each should bring what has
come of his own toils.
But we will make a great mistake if we reason in
this way, and leave out of view that these were not
simply God's creatures coming to worship their
Creator; but that they were sinful beings approaching that God whose mercy they should implore.
The offering that might be becoming in a holy being might be insulting, should a sinner presume to
approach, as if there was nothing between him and
his God. It would seem from the narrative that Cain
was no atheist; he recognized a God; recognized
the true God; recognized his dependence upon
God; was willing to express his gratitude to God;
but he did not come as a sinner, and no part of his
offering gave any token of penitence. If even we
believe, though it is not expressly said, that Cain
brought of the first fruits and of the chief fruits of




ADAM AND HIS TIMES.           227
his labours, still this was no acceptable offering
from a sinner. The covenant of works was broken;
man's best deeds were already defiled; Cain cannot
find God's favour thus.
The offering of Abel was different in its nature.
He offered a lamb; but he offered its blood. The
sacrifice of the altar was the method of acceptable
approach to God.
It is surely a remarkable thing that the offering
of bleeding sacrifices should be so universal among
men. And we can give no reasonable account of
such a service, unless we receive the teachings of
the sacred Scriptures, and learn here the important principles which belong to this method of worship. We shall speak in a subsequent chapter of
Abel and his offering, and then attempt to unfold
more clearly the signification of this rite.  Suffice
it here to say, that as prophecy in Eden had already
declared the coming of the Woman's Seed, the
great Deliverer and Redeemer of fallen man; so
sacrifice was instituted to typify him as the Lamb
of God, who should bleed and die to take away the
sin of the world. So far as we are concerned, the
chief explanations of this were given long afterwards; but it is likely that the first worshippers
were taught something of the meaning of this solemn
rite. Indeed, mysterious as it is in some of its
aspects, the service explained itself before the eyes
of all who offered it. How could any man confess
his sins solemnly over the head of a living animal,




228          ADAM AND HIS TIMES.
pour out its blood at the foot of the rude altar, offer
it then in the burning flame, and know that all this
was by the command of God, without understanding
that by this service must be set forth some significance of the forgiveness of sin?
We are told that Abel offered his sacrifice in
faith; and the implication is that Cain's offering
was one of unbelief. Yet very plainly it was not
unbelief in God's existence; nor was it an entire
refusal to recognize his claims. Had Cain felt thus,
he would haye brought nothing. Cain worshipped
God according to his own pleasure, and not according to the Divine direction. Religion for a sinner
is a matter of revelation, not of reason; and thus
early in the history of the world the line of distinction between these two things is clearly drawn.
Of course we do not mean that revelation is unreasonable; the very reverse is true. Nothing is more
reasonable than that God himself should instruct
ignorant and sinful man; and it.is the unreasonableness of pride and sin which makes man refuse to
hear. We ought to judge that so great a thing as
the restoration of sinners to the favour of a holy God,
would surpass the wisdom of man, and could only be
learned through Divine teachings. It is important
for us to know that the spirit which actuated the first
errorist is yet alive upon earth, and even dwells in
the hearts of many who wish not to compare themselves with the first murderer. Cain had not indeed
gone so far as to refuse all worship to God; but to




ADAM AND HIS TIMES.            229
worship by halves is a step in the direction of not
worshipping at all. But how many men there are,
-who ought to be better instructed, who think that
all that God requires of them is the honest, and
upright, and industrious discharge of their duties in
-society, some respect for his name, and some recognition of their dependence upon him? They see
no necessity for that kind of religion that weeps for
sin at the foot of the cross of Christ; that sits in
penitence around the sacramental board; and that
feels a deep anxiety for the salvation of other men.
We say nothing now of the history -of Cain after
this first offering; but so far as this first-born of
Eve is here brought before us, is not his religion
just such a religion as this? He was an honest,
industrious labourer in the fields; he drew near to
God with at least some measure of respect; he knew
that his daily bread was the gift of a bountiful
Providence.
We are expressly taught in the New Testament
that no man can find God's favour by any works
of righteousness done by himself, at any time, or
for any purpose. This is not only because our best
works are imperfect and defiled; but because we
are sinners and must be reconciled to God by the
blood of atonement. There are only two ways possible by which God's creatures can please him: one
is by a perfect righteousness of their own, which
sinners cannot possibly show before his holy sight;
and the other is by the atonement of Christ. Both
20




230          ADAM AND HIS TIMES.
these methods are here exhibited in these two-sons
of Adam. Abel is accepted because he believed
God, and offered blood before him to signify the
death of the coming Redeemer; and Cain was rejected because he brought no such offering as this.
And every man will be rejected now, who has folly
and daring enough to follow in the footsteps of
Cain. Let any man think that his own reason is
enough to guide him, while he rejects God's express
teachings in the Bible; let any man suppose that
his own works are enough to secure God's favour,
and that if one but discharges his usual duties in
society, he has no special need for dependence upon
the blood of Christ; let any man judge that if he
attends upon the house of God, is respectful towards
religion, and grateful for the mercies of Providence,
he need not fear. Yet such men are not believers in
the footsteps of Abel; and they may well hear the
solemn warning of the Apostle Jude, "Wo unto
them, for they have gone in the way of Cain!"




ADAM AND HIS TIMES.           231
CHAPTER XXVIII.
THE REJECTION OF CAIN.
WE are not told by what means Cain and Abel
knew immediately the results of their worship.
Perhaps there was an appointed spot where God
was pleased specially to dwell; and there were well
known means by which his favour was indicated.
Long afterwards upon several occasions, fire descended from God to consume the sacrifices made
to him; and thus he may have answered the altar
of Abel.
Cain knew that he was rejected; and it filled
him -with rage. This itself is a proof that he did
not approach God with an humble and penitent
mind, as became a sinner. It is not needful that
we should even attempt to discover the thoughts of
Cain towards God. If even we could analyze the
feelings of the first unbeliever; if we could know
what he said and why he rebelled, it would be unprofitable knowledge:  The humble heart knows
enough of the workings of sin within itself to cause
it to mourn before God; and the proud heart is too




232          ADAM AND HIIS TIMES.
fruitful in evil to need any lessons such as Cain
could teach. But we know well that renewed pride
and rage against God, was never the fruit of right
feelings in any man. True penitence would have
cast Cain down before God with grief at the sign
of rejection; and if he had felt as he should, he
could have entertained no hard feelings towards
Abel. For he surely was not the cause of his brother's rejection.
In striking and affecting contrast with the anger
of Cain is the long suffering mercy of God. We may
see here the plain difference between the Divine favour
and the Divine forbearance. God did not accept the
offering of Cain, nor smile upon him as a worshipper; but neither did he, in just displeasure for his
renewed iniquity, turn utterly away from the unbeliever. As it is in our times according to the teachings of Christ's Apostles, that God's goodness, and
forbearance, and long-suffering, are designed and
adapted to lead men to repentance and salvation,
(Rom. ii. 4; 2 Pet. iii. 15,) so was it in the days
of God's earliest mercy. God expostulated with
him; he pointed out to him the unreasonableness
of his anger; and he laid the blame of the rejection
at the sinner's own door.  Perhaps the direction
for Cain's proper acceptance refers not so much to
his natural duty of obedience to the moral law, as to
his duty to comply with the divinely appointed
methods of worship. " If thou doest well, shalt thou




ADAM AND HIS TIMES.           233
not be accepted? and if thou doest not well, sin lieth
at the door."
If even we suppose the words refer to any duties
of the creature, God is justified in his dealings with
the sinner. His displeasure is of justice, and arises
from man's sin; and we are specially sinful, if we
neither satisfy his justice nor seek his mercy. He
that doeth well shall be accepted; and every sinner
may find the means of approaching for acceptance.
We understand the word sin to stand here for a
sin-offering. " If thou doest not well-if thou art
a sinner-there is a sin-offering by the very door;
bring it to my altar."   Cain was hindered by
his own wilful refusal to obey the plain instructions God had given. He was willing to do something in a religious way; but to humble himself to
God's demands, to confess his sins, to rely for forgiveness upon the shedding of blood, he stoutly
refused.
Besides expostulating with Cain for his unreasonable rejection of the atonement, the Lord
added a mild and forbearing reproof of his temper towards his brother.  He concedes the elder
brother's privileges; but reminds him that Abel's
acceptance was not the cause of his rejection; and
thus wonderfully does God deal with men. By the
teachings of his word, by the admonitions of their
own consciences, and by the strivings of his Holy
Spirit, he reminds them that they are the authors
of their own destruction; he forbears with them,
20*




234          ADAM AND HIS TIMES.
though they are wayward and unreasonable, he
still points out to them his methods of mercy, and
waits to be gracious even when they perversely
quarrel with him, and with humble worshippers
more acceptable than themselves. Yet how mad is
sinful man! Despite the offered mercy of God, he
will go on to greater and more desperate sin. We
are not indeed to suppose that Cain foresaw the
end of his course, or thought that the bad passions
he now cherished would ere long hurry him into a
crime which, as yet upon the earth, was without a
name. The methods of sin were then, as now, deceitful. But it was in spite of solemn and tender
warnings that Cain passed on to greater sin.
These are important lessons to learn from the
history of Cain, before we pass on to the lamentable
scenes of his later life:
1. That they who worship God must come in
faith; that is, not only acknowledging " that he is,
and that he is the rewarder of those that diligently
seek him," but recognizing that the diligent seeking of God requires us to lay aside our pride, and
to come as he directs us.  We are to search after
God. The plain way to our darkened reason, may
not be, is not likely to be, the right way. Since
the world began, no sinner ever found God's favour
except through propitiatory services, significant of
the shedding of Christ's precious blood. And in
these later times, in vain does any man expect




ADAM AND [HIS TIMES.          235
mnercy, who neglects the great salvation. Men may
differ very much from the temper and conduct of
Cain; they may abhor the great crime that has
stamped his name with infamy; but if they so far
agree with Cain as to neglect atoning blood as he
did, God will as certainly reject them as he rejected
Adam's first-born son.
2. They whom God reproves by his word, his
ministry, his providence, or his Spirit for their
wrong methods of worship, have nothing to gain
from the indulgence of murmuring or rebellious
thoughts.  God often refuses to hear our prayers.
We cry, but we get no answer. He has always
wise reasons for refusal, and even for delay. Let
us search and try our ways. Let us watch against
anger, pride, and despair.  "If thou doest well,
thou shalt be accepted;" and in any case let us
draw near, pleading the precious name of our sinoffering.
3. Such religious convictions as do not bring the
soul near to God, usually tend to harden the heart.
Worse than the first, is the last state of a man
whose thoughts ponder his duty to God, but who
does not truly submit to God's methods of righteousness. The time when a man draws near to
God, especially if he has some sense of his need of
forgiveness, is a critical time indeed.  But God
is justified, for the pride, and impenitence, and
rebellion of ungodly men, who rebel against his




:236         ADAM AND HIS TIMES.
mercy, and forbearance, and willingness to be
gracious.
4. Nothing is more dreadful than quarrelling
with God. The wrong is always with us. it leads
on to greater evil, and the end is death.




ADAM AND HIS TIMES.           237
CHAPTER XXIX.
THE SACRIFICE OF ABEL.
BESIDES the remarkable facts already noted concerning sacrifices: that their origin is nowhere expressly recorded; that they are so widely spread
among the children of men; and that they explain
themselves as significant of propitiation for sin; we
may notice other things that possess interesting
significance. The animals offered in sacrifice have
always been peaceful animals. It was never the
lion, the tiger, or the bear; usually the gentle lamb,
or the meek heifer. It was also the most useful
animals; and to. increase the value of offerings
which at best seemed too small, a large number of
victims were slain. Usually too the distinction was
made between clean and unclean animals. In all this
seemed significant the truth that peace and holiness must be sought by man of his offended God at
any price; and that' his gentlest, and purest, and
best offerings could but faintly foreshadow the appointed Lamb of the latter days.




238          ADAM AND HIS TIMES.
If our minds could be carried back to the earliest
days of human worship; if we could see our first
father Adam by the direct command of God offer
upon his rude altar the first sacrificial victim; if
we could enter into the feelings of that trembling
pair as they stood pleading before their God, we
might learn a solemn lesson, not unsuitable to us,
even in these days of clearer light. Here have we
the same mingling of the awful and the merciful,
that may usually be found in the dispensations of
God towards man. Adam must be the first Priest.
Deeply affected by the unexpected and undeserved
mercy of the Lord, he selected the purest and mildest of those mute companions which next to man
were the chief ornaments of Paradise. Then he
must build an altar; must lead the victim before it;
must lay his hands solemnly upon its head, and
there confess in the presence of his Maker his wilful, guilty apostasy.  This done, the life of the
victim must be taken. Awful sight! Blood had
never before stained the earth, our first parents
had never seen the crimson tide. Now they see
the innocent lamb, fainting, gasping, convulsed, and
dying. They must see death in this form, and
know that their sin had introduced it in worse forms
than this.
But it was not all terror that gathered around
the bleeding victim' and the smoking altar. The
main design was to signify and seal the most amazing mercy. It was the first institution of a sacra



ADAM AND HIS TIMES.           239
ment in the church of God; and it proclaimed,
amid the early ruins of the fall, the same gospel of
salvation in which we are called to trust. We have
already pointed out the difference between the offerings of Adam's eldest sons; we have seen the true
cause of Cain's rejection. It may now be proper
for us to consider the principles involved in the
sacrifice of Abel. For this is the first offering that
is expressly mentioned.
We may suppose that the ceremonies of sacrifice have been substantially the same from the beginning; and that the minute directions of the
Book of Leviticus simply record the practices already. familiar. When Abel brought of the first
and, fattest of his flock as an offering to God, he
confessed his sin, his helplessness, his righteous exposure to the wrath of God. He laid his hands
upon the victim's head; he confessed his sin. Such
an offering was unnecessary except for a sinner.
The righteous have no need of atonement; the
self-righteous feel no need of it. Cain, we have
seen, was willing to acknowledge that there was
a God; that God was his maker, his providential
benefactor; that the fruits of the earth were God's
gifts; and that he was dependent upon God as his
sovereign. But Cain came not as a sinner with an
offering that sought the Divine mercy. He claimed
yet to stand as did Adam in Paradise.  Abel's
offering is significant of Abel's views and feelings.
He felt himself a sinner and came as such. And




240          ADAM AND HIS TIMES.
truth and honour were with Abel rather than Cain.
Let not the proud and wicked heart of man admire
the bold independence of Cain; or take Abel's humility and penitence as tokens of degradation.
The reverse is a true judgment. Falsehood is always mean, however proud; and truth is always
noble, however humble. To be a sinner is a shameful thing; to be a proud, and stubborn, and hardened sinner is far more shameful. The pride of
Cain was wicked in itself, and unbecoming his place;
while his brother, if meek, was also truthful. Cain
was only the more a sinner, because he refused to
confess that he was so.  Penitence is the true
nobleness of a man, who knows that he is in the
wrong, and he commits a greater wrong, who
shamelessly refuses to acknowledge the truth.
" Wo unto them that call evil good and good evil!"
We break down the barriers between right and
wrong, either when we admire independent wickedness, or when we despise the honest, candid, and
truthful confession of wrong.  Cain's refusal to
own his guilt made that guilt only the greater, and
more incontestably proved him a wicked man; while
Abel's offering was the honourable acknowledgment
of the truth that he was a sinner. It is more honourable to correct a fault than to persist in repeating it; more honourable to speak the truth, however humbling, than to assume false appearances,
however bold; and thus Abel was more honourable
than Cain. And a sinful man acts never more truly




ADAM AND HIS TIMES.           24t
according to the dictates of true honour, than when
he bows before God with the candid and penitent
confession of his sins.
But if the sacrifice of Abel was a token of his
penitence, it was just as truly a token of his faith.
In the Epistle to the Hebrews we are told, "By
FAITH Abel offered a more excellent sacrifice than
Cain."  We do not understand simply that he believed that some benefit would follow the offering.
This is true; but to some extent it was true of Cain.
Cain expected some advantage to result from his
offering; otherwise he would not have brought it at
all. Expectation of good, even confidence that we
shall receive it, is not the scriptural idea of faith,
Faith is the belief of the Divine word, and reliance
upon- the Divine promise. Cain seems to have
trusted not the Divine teachings, but his own reason. And because we cannot see how reason would
suggest the offering of Abel, and especially because
we are told that he came in faith, we understand
that he acted under Divine instruction.  If his
was a sinner's offering, it was no less the offering
of a believer.
Something of the great method of redemption
was set forth by it. No thoughtful and serious mind
could suppose that such an offering could atone
for sin. A deeply convicted conscience would say
with Paul, "It is impossible that the blood of bulls
and goats could take away sin." Doubtless even
in Abel's own eyes, his offering was typical. It
21




242          ADAM AND HIS TIMES.
began a long line of dark but significant prophecies,
where, under the Spirit's teachings, the eye learned
much, and the heart far more. It was a pledge,
divinely appointed, that the woman's seed should
come; it was a pre-intimation of His sufferings, when
the Lamb of God should take away sin.
How clear or how obscure were Abel's views, we
cannot say.  He saw not as we do. He was one
of the righteous men, who desired to see the days
we see, and saw them not. Perhaps the apostle
means this when he says that we are come "to the
blood of sprinkling that speaketh better things than
that of Abel." Some indeed suppose that he refers
to Abel's own blood, which, shed upon the ground,
as with the voice of justice, demanded vengeance
upon his murderer; and this he contrasts with the
blood of Christ, which, as with the merciful voice
of the dying sufferer, pleads for forgiveness upon
them that slew him. But the apostle may be understood to speak of the blood of Abel's sacrifice.
This typified and promised pardon, but did not set
this forth as does the blood of Christ that speaketh
better things.
The difference between the tw.o brothers was just
that of piety and impiety, faith and unbelief in the
teachings of Divine truth. It seems shocking to us
that the first-born of the human family should so
rebel against God, and should refuse the offers of
Divine mercy revealed for his salvation. And yet why
should so many in later times, and with the -clear




ADAM AND HIS TIMES.            243
teachings of the gospel of Christ, repeat the sin of
Cain! The same divisions are found in other families besides that of our first parents; and in every
case they involve the same eternal interest, the
same neglect of Divine mercies. Indeed every soul
of those who hear the gospel, is a follower of the
guilt of Cain, or of the penitence of Abel.




244          ADAM AND HIS TIMES.
CHAPTER XXX.
THE DEATH OF ABEL.
THE difference between Cain and Abel was chiefly
religious. We may wonder that two brothers could
not live peaceably together, though they were thus
divided; but we may remember that there is no more
important thing than religious faith; nor have any
differences between men ever produced more serious
results. The sacred writings assure us that the
hostility of man's natural mind against piety cannot possibly be reconciled.  " The carnal mind is
enmity against God, for it is not subject to the law
of God, neither indeed can be." The Apostle John expressly declares that Cain hated Abel, " because his
own works were evil and his brother's righteous."
They had been trained up in the same family; and
this under circumstances peculiarly favourable.
Christian parents now find it a great hindrance to
their family rule; that many families around them
are far less careful of their children; and that thus
those under their care are exposed to pernicious




ADAM AND IliS TIMES.           245
examples.  Nothing of this kind influenced the
family of Adam; our first father doubtless taught
his children alike the ways of God; and Cain and
Abel from such a household should have lived together in unity.
But the differences between them gradually increased; and it was perhaps at the end of many
years that the contrast in character became so wide.
We must not allow the brevity of the narrative to
crowd out of view the real progress of time. It is
likely that Abel lived one hundred and twenty-five
or one hundred and thirty years. The two brothers were not children in age, knowledge, or experience. From their boyhood they had started in
different paths; these did not apparently lead in
opposite ways, but they insensibly diverged; and
at the end of a century of progress they were far
apart. Let two boys start together now from the
same family, or the same Sabbath-school.  They
may seem to differ so little, that parents and friends
hope well for both.  But when both. are forty
years old, especially if both live to see sixty or
eighty years, each walking in the same path they
have early chosen, they will be far apart indeed.
If they have loved different things, and held different opinions so long, there is very little likelihood
that they will feel or think alike.
When a man has rebelled against God for more
than a hundred years, we need not wonder to hear
that he hates those whom God loves; nor be sur21*




246          ADAM AND HIS TIMES.
prised at any act of wickedness he may do. We
are told that Cain rose up against his brother and
slew him. The expression, he talked with him,
seems to imply a treacherous concealment of his
purpose. Yet it may be that the act was not premeditated; but the result of sudden passion as they
talked together. This would make the crime less
flagrant; but it was a grievous crime in the mildest
view we can take of it. It was the act of one in
mature years; the stroke of an elder brother whose
place it was rather to protect the younger; the
stroke of a wicked man against a righteous man;
and here, indeed, as Matthew  Henry remarks,
Cain struck a blow at God himself, for it was the
Divine approbation of Abel that led to this severer
hatred.
We have no detailed account of this dreadful
scene. It seems to mark it as deliberate, that the
fratricidetdenied all knowledge of his brother, when
inquiry was made for him.  Perhaps his guilt
prompted him to conceal the body; but the deed
could not be hid. Reserving to another chapter
our thoughts upon the murderer and the dealings'if Providence with him, there are two other directions towards which our thoughts may turn, as we
reflect upon the death of Abel.
What a stroke, of grief was the death of Abel to
his parents! Doubtless Adam and Eve had already
been deeply grieved with the growing waywardness
and wickedness of their eldest born; and the re



ADAM AND hIS TIMES.;247
membrance of their own apostasy was more bitter
and humiliating as they saw the proofs of his depravity. But that their anxious watchings for their
children should ever bring them to a day like this,
was grief and wo, indeed. The day when death first
enters the household is a serious one for any family.
And when death comes by the stroke of violence,
and the form of one we have loved is marred by the
murderer's hand, it is inexpressibly more afflicting
than the fall of a brother by the touch of Providence.
But what horror aggravates the deed when the
slayer and his victim have been borne and nursed
by the same mother! And here was the first scene
of the kind; the first human death was here, and
in this bruised and stiffened form Adam saw its:
terrible reign begin.
We have often been in the house of sorrow.  Wehave seen the aged parent bend over the cold remains of a son cut down in the prime of manhood;
and we have dropped the tear of sympathy for those
whose stay in declining years has been taken away.
But here was affliction in all its novelty; they had
no familiarity with death in any form; perhaps no
conception of it in a form like this. And yet it
was not grief for the dead that filled Adam's family
with sorrow in that mournful day.  This great
grief was swallowed up and forgotten in a greater
wo. As for Abel there was hope in his death.
The fire of that accepted altar threw its light even
across the dark valley now first traversed by man;




248          ADAM AND HIS TIMES.
and God's acceptance on earth was the earnest of
God's acceptance from earth. Abel was not Adam's
lost son. In the expressive words we sometimes
hear, "living trouble Is trouble."
What a flood of wretchedness overwhelms these
parents at this first death scene?  Had death come
in its mildest form, his stroke would have fallen
heavily upon them, who had first heard his name in
the innocence of Eden, and had themselves given
him power in the earth through their folly. But
it was not that silent beloved one that gave them
grief. It was not the present, dead Abel; it was
the absent, conscience-stricken Cain, for whom their
parents grieved. We cannot think that Cain would
venture to stand by, when they first looked upon
the body of Abel. And when the weeping parents
must put their dead away out of sight, they could not
curse his destroyer; for he too was their son. For
Abel they could have dried their tears; for Cain
they must flow.  Could they have utterly disowned him, his banishment might be some relief.
But the wretched and guilty wanderer was still
their first-born; and they could not curse him,
while also they could not bless. To them might
well be spoken the words of Jeremiah, "Weep ye
not for the dead, neither bemoan him; but weep
sore for him that goeth away." Jer. xxii. 10. No
parental grief exc'eeds their wretchedness who are
called to lament for the sin of a beloved child.
But there is another direction in which our




ADAM AND HIS TIMES.            249
thoughts may turn. Let us think neither of Cain,
nor of Adam, but of Abel.  That was doubtless a
moment of horror when he caught the fierce gleam of
his angry brother's eye and saw the threatened blow.
Death itself was a new and terrible thing; but for
a righteous man to die by a brother's hand, was
horror indeed.  Unexpected death, death coming
suddenly in the very midst of life, is awful enough;
but no death can well be more solemn than the first
death. "Death was denounced to man as a curse;
yet behold it is first inflicted on the innocent." *
Sin and death seem indeed to triumph over fallen
man.
But the horror of Abel's death is all to sense; our
faith may see far different things. Could we lift
aside the veil that divides time from eternity, how
differently would we feel! As to outward circumstances, Abel did not depart as a believer might desire to. If he saw the descending stroke, his mind
could scarcely turn towards the calm reflections and
the humble prayers with which the pious soul would
wish to meet the last enemy. Composure, meditation, the actual exercise of faith, religious triumph
seem all improbable, at an hour like that. It is
not needful that the death scene should be rapturous
or calm or even peaceful. Anguish and horror may
be the last thought. Nor do we read that the first
martyr of- the Old Testament was like the first
martyr of the New.'We hear no prayers like those
*Bishop Hall.




250          ADAM AND HIS TIMES.
of Stephen, "Lord, receive my spirit: lay not this
sin to their charge." We read of no opening
heavens, and the Son of man waiting to receive the
first trophy of recovering grace.
Yet Abel died in faith; and there was an open
door in heaven to receive his ascending spirit.
Death only seemed to triumph over the fallen believer. The first man to die; the first to'live
for ever; the first mortal for whom the doors of the
celestial paradise are opened; the first sinner to
sing the song of redeeming love; the first born of
glory; surely if these things are true of Abel, he
triumphed over death. Happy believer, the first
of the long succession of redeemed ones from earth!
What a sad and joyful day was that when Abel
died! It was both the triumph and the defeat of
death.  Sin and death united their forces to compass his murder; but they were able to hold under
their power only the corruptible body. Abel himself rose from the red-stained earth to know their
power no more for ever. And Satan saw the first
evidence of his defeat, as the dying believer triumphed
over death and him that has the power of death.




ADAM AND HIS- TIMES.           251
CHAPTER XXXI.
THE CRIMINAL EXPOSED.
WE see in Cain the same disposition to conceal
his guilt that Adam had before shown. This indeed
is characteristic of guilt; and proves the working of
conscience.  It is true that if the conscience of a
guilty man was fully obeyed, it would influence him
to confess his iniquity: and yet the shame that hides
a crime as truly springs from a sense of guilt. Men
do not hide their useful and innocent actions.
What we are ashamed of, we should beware of.
As with Adam, so with Cain, God spoke to awaken
his conscience.  He asked for Abel, his brother.
Had there been any penitent thoughts in the heart
of Cain after his dreadful deed, this form of inquiry
was adapted to call them forth. But, unhappily,
Cain was not penitent.  His reply therefore was
falsehood and insolence. It was bad enough to say,
I know not. Had he stopped at this, we might
have found this excuse at least of the falsehood,
that he feared the disiovery of his sin and the results it might bring upon him. Even then it was
the folly of guilt, how often since repeated! to think




252         ADAM AND HIRS TIMES,
that man's denial can hide the truth from the knowledge of God. But he did not stop with the untruth.
He cast away from him the cords with which the
Almighty has bound the heart of every man to his
brother and his fellow. With an effrontery and insolence, which surely seem to belong to a hardened
offender, he asks, Am I my brother's keeper? Am
I bound to have any care over him? Are his interests any concern of mine? May he not go where he
will, do as he pleases, be what he chooses, and suffer
as he may; and all this while I attend to my own
affairs, and have nothing to do with him?
There is truly a sense in which every man is the
keeper of himself; there are responsibilities which
rest upon the individual soul, and which cannot and
should not be divided with any other. Each man is
responsible for his own character, feelings, thoughts,
words, deeds, and omissions as he cannot be for
whatever other men may be, or do. But it is no
interference with the entireness of individual responsibility that no man does or can live as a
separate and independent being. It is a part of an
individual responsibility rather, that what we do,
and what we refrain from doing, must be governed
as truly by the law of God, as what we are and
what we feel.  Thereis nodividing line that can run
-between us and our neighbours, separating our interests from theirs, and defrauding neither when a
division is secured. Only in the indulgence of an:impious and irreligious spirit can any man fail to




ADAM AND HIS TIMES.           253
recognize the obligations which bind him to every
fellow in the race of man.
It is easy to see in the inquiry here made of Cain
that that great second principle of the Divine law,
"Thou shalt love thy neighbour as thyself," is the
recognized foundation of human duty from the beginnine. Because Cain was bound thus to love his brother,
the question is asked. Because he would throw
off the restraints of law, the insolent reply is uttered.
And whoever now excuses himself from deeds of
charity to the poor, from efforts to spread the
gospel in lands of darkness, from schemes of usefulness on every hand, upon the plea that he has no interest in these things, but repeats the falsehood of
the first murderer, and affirms that he is not his
brother's keeper. It is in no wise possible to multiply the murderous deeds of Cain more abundantly
than by filling the minds of men with this sentiment
of Cain. When men care little what becomes of
their neighbours, it is an easy step to care little
what they do to them. The omission indeed of duty
may be both as flagrant and as fatal as the actual
deed of wickedness. And no man can rightly take
care of his own interests and his own soul without
the assistance to this end that is afforded by his
concern for the interests of others. It is for individual as well as public good, that men should
love their neighbours as themselves.
Cain's falsehood was vain. The Divine word so
addresses him as to call forth the true temper of
22




254          ADAM AND HIS TIMES.
his mind; but he soon learns that his sin is not
hidden. God declared that he heard the voice of
his brother's blood crying from the ground. This,
of course, is a figurative expression; but it is exceedingly forcible to declare that sin is never concealed from the Divine Judge, and that its very
commission is a call upon him to execute merited
punishment. This is true of every sin, the most
secret, and the least influential; it is especially
true of the greater sins against society and against
God, of which Abel's murder was the first fearful
example. If, on the one hand, no man can ever
commit any sin without the liability that it may one
day rise up to meet him, clothed in terrors that
shall fill his soul with remorse and horror; so especially, on the other hand, the history of the race is
full of the remarkable revelations of crimes, which
the providence of God or the conscience of the
criminal, perhaps after long years, has brought
forth from the mysteries of concealment and denial.
It is not enough that no eye saw the deed of
darkness, and that the knowledge of it seems hidden
alone in that breast that is too deeply interested
ever to make it known. You have doubtless read
the strong words of Daniel Webster upon the trial
of a criminal, where he urges that the world has no
corner dark enough to hide the guilty. "True it
is," says he, "that Providence has so ordained and
doth so govern things, that those who break the
great law of heaven by shedding man's blood, seldom




ADAM AND HIS TIMES.            255
succeed in avoiding discovery. Especially in a case
exciting so much attention as this, discovery must
come, and will come, sooner or later. A thousand
eyes turn at once to explore every man, every thing,
every circumstance connected with the time and
place; a thousand ears catch every whisper, a
thousand excited minds intensely dwell on the
scene, shedding all their light and ready to kindle,
at the slightest circumstance, into a blaze of discovery.
"Mean time, the guilty soul can not keep its own
secret.  It is false to itself, or rather it feels an
irresistible impulse to be true to itself. It labours
under its guilty possession, and knows not what to
do with it.  The human heart was not made for the
residence of such an inhabitant...  The secret
which the murderer possesses, soon comes to possess
him; and like the evil spirits of which we read, it
overcomes him and leads him whithersoever it will
He thinks the whole world sees it in his face,
reads it in his eyes, and almost hears its workings
in the very silence of his thoughts. It has become
his master. It betrays his discretion, it breaks
down his courage, it conquers his prudence. When
suspicions from without begin to embarrass him, and
the net of circumstances to entangle him, the fatal
secret struggles with still greater violence to burst
forth." 
There is upon this subject an unjust and unwise
prejudice against admitting that circumstantial evi



256         ADAM AND HIS TIMES.
dence can prove beyond a question the commission
of a crime. Yet if circumstantial evidence may not
be received to convict a man of crime, the most
flagrant offences must pass unpunished. For the
more deliberate a murder is, the more likely it is to
be committed when no witnesses are present. When
a man strikes at the life of his neighbour in sudden
anger, he may do the deed in open day, and with
no regard to the numerous witnesses that may surround him. But no man will form the deliberate
purpose of crime, and then prefer to do the deed
where it can certainly be proved upon him. As
men are prone to deny their guilt when it is charged
upon them, so they take every possible care to prevent any proof that may lead to their conviction.
"He that doeth evil hateth the light;" and no human
witnesses see the crimes that most deserve to be
punished.
Not only will the most flagrant crimes remain
unpunished, if we always require direct witnesses
of their commission; but the real proof of the deed
may be even less certain.  It is a great mistake to
judge that circumstantial evidence is more fallacious than direct proof. Since perjury is possible,
the explicit testimony of a few witnesses may really
be of far less weight than a well established train
of circumstances. When public attention is fully
aroused by some shocking crime, when everybody's
ears and lips are open, and from a hundred witnesses, who do not know each other, or know what




ADAM AND HIS TIMES.           257
each other says, an array of minute facts is
gathered, each of small account in itself, and yet
all together forming a train of connected circumstances-like the types of a printed page, each
type of little significance, yet this combination
of them all, conveying most important instruction
— there is often secured a conclusive proof scarcely
inferior to the sight of the eyes. In a well established chain of such evidences, the witnesses
cannot possibly agree to make any false impression. They are too numerous and of too diverse
characters; many of them cannot know the bearing upon the case of the little thing they have to
say; it is impossible to make a long array of falsehoods hang harmoniously together; and though it
is possible for many suspicious circumstances to
array themselves around an innocent man, it is
also true that clearly defined circumstantial proof
may gather a network of evidence around a criminal to hem him in on every side; and we may decide upon his guilt with as much certainty as ever
belongs to human judgments. On such proof a
conclusion may be founded, " far more satisfactory
than direct evidence can produce." *
* Greenleaf on Evidence, i. 19,
22*




258         ADAM AND HIS TIMES.
CHAPTER XXXII.
CAPITAL PUNISHMENT.
IT seems fairly implied in the language used concerning Cain that the natural and proper punishment for the crime of murder is the death of the
criminal. The cry of the blood from the ground,
and the apprehension of Cain that whosoever found
him would kill him, seem to teach this, before we
have any expressed law upon the subject. Nor
does the fact that Cain was not put to death, furnish any argument against the righteousness of the
principle. Rather, the manner of his exemption is
a proof of the law. For evidently Cain felt that he
deserved to die; he knew that others felt so too;
and nothing less than some kind of a mark from
God himself was able to protect him from the strong
sense of retributive justice in the minds of men that
he ought to die. Unless we deny that even God
can grant exemption, we should admit that such a
mark upon the murderer to keep men from doing
what otherwise. they would do, is the strongest
proof that this sentiment was originally and deeply
implanted in the human mind.




ADAM AND HIS TIMES.            259
In the times in which we live many efforts have
been made to show that capital punishment ought
not to be inflicted. Among the errors by which
this opinion is urged upon the attention of society
these are prominent:
1st. It is urged that the proper end of punishment is the reformation of the offender and the prevention of further crimes, and that therefore the
death penalty can never be justly inflicted. It may
be acknowledged that the civil law ought to deal
tenderly, especially with offenders whose consciences
are not utterly hardened; that every proper means
should be used to reclaim them; and that to restrain
men from doing like things is an important end in
administering justice. But it is a radical mistake
to allege that the true nature of punishment is to
be sought in either of these things. We call this
the administration of justice. But justice means
just this-that the criminal receives what he deserves.
Some crimes are worse than others, in their own
nature, and in their aggravating circumstances, and
in their results. Hence punishments differ. But
all punishments should or should not be inflicted,
according to the desert of the individual. If the
worst man in the land was apprehended and punished for some crime of which he was innocent, no
plea of benefit to be conferred upon him, could free
such a sentence from the charge of injustice. Guilt
is the only thing that can justify any kind of punishment; men are therefore punished because they




260         ADAM AND HIS TIMES.
deserve it. And no other valuable influence can
ever spring from the administration of law, unless
this lies at the foundation of all, that justice is done.
Men are punished not for expediency's sake, nor for
the sake of reformation; but because they deserve
it.
2d. It is urged that capital punishments come to
us from the old Mosaic laws, and the abrogation of
these takes away all the force of authority which
would establish such a kind of punishment among
us. We may freely admit that many of the precepts given through Moses to the Jewish people are
not binding upon us; and that we are in no wise
bound to copy either the laws or the punishments
that were directly adapted to the Jewish people.
It is not because such laws were given to them, that
we argue the propriety of the death penalty for the
crime of murder. That the Jewish people, or any
people, ever had the right, by Divine authority, to
take away life, does indeed prove that the power of
civil government over the lives of its citizens does
not at all depend upon their consent granted to that
effect; and that having once been just it cannot now
be essentially and radically unjust.
But we affirm that the penalty of death for the
crime of murder dates further back than the origin
of the Jewish people; that it does not belong to
their commonwealth, and is not. a peculiarity of the
Theocratic government; and that therefore neither
its propriety nor authority is affected by the pass



ADAM AND HIS TIMES.           261
ing away of the Jewish dispensation. In this record concerning Cain, we have the propriety of this
punishment recognized at the very origin of human
society; and when after the deluge society was reconstructed for all mankind in our second father,
Noah, no language can be more explicit than the
charge given to all men and all time through him.
Where is the evidence that God ever repealed these
words? They were not spoken to the Jews, but
to man. "Whoso sheddeth man's blood by man
shall his blood be shed." And if there was any
force in the reason assigned, it is as forcible in one
land or age, as another; " For in the image of God
made he man."
If it can be proved that the practice of putting men
to death for the crime of murder prevailed only among
the Jewish people, there might be more force in the
allegation that such a penalty should cease with
the fall of the Jewish State.  But the universal
prevalence of the sentiment forbids us to think that
it either belonged specially to Jewish law, or was
copied by men from the Jewish statute book. That
the penalty of death has been inflicted in every land,
and under every style of government, declares it
the natural dictate of man's sense of justice.
3d. It is urged against capital punishment sometimes that it is too severe, and at other times that
it is not sufficiently severe. These contradictory
statements sometimes occur in the same argument;




262         ADAM AND HIS TIMES.
and prove but little for the candor of those who
urge them.
It is vain for any man to argue that death is a
punishment less severe than a lifelong imprisonment.
Men do not plead for death rather than imprisonment: criminals never ask their attorneys to secure
for them, if possible, the conviction of murder in the
first degree, rather than the second, because the
first has the milder punishment of death; or if a
man was sentenced to a life imprisonment for some
great offence, men would not consider it an act of
mercy, should a mob wrest him from the hands of
the officers and hang him on the road to the penitentiary. Whatever instances of morbid folly may
be adduced to the contrary, it is the common and
just sentiment of mankind, that death is the severest
penalty that human law can inflict.
And just because it is so, it ought to be inflicted
for the highest crime of which man can be guilty.
There are men who, without having shed blood, are
so injurious to society that they deserve a lifelong
separation from their fellows. But so precious a
thing is human life; so widely should we separate
between the crime that takes this away and every
other crime, that the highest possible penalty is not
too severe for its punishment. Nor is there the
slightest force in the cavil that we thus repeat the
very offence which we punish. There is the greatest
possible difference between the same things done by
violence and done by law; done by private revenge




~ADAM AND HIS TIMES.          263
or private vice, and done by public justice.  If a
imagistrate lawfully inflicts a fine upon me, and
the sheriff clothed with the proper authority forcibly
takes my property to pay that fine; this is one
thing. If a robber forcibly takes from me the
same amount, it is quite another thing. If the
law takes a man's life, it is penalty: if an unauthorized person takes away life, it is murder.
Provocation to murder may extenuate the offence;
hence the law  allows of several degrees; but
voluntarily, unlawful killing is always criminal;
and by this, is as far as possible removed from the
authorized acts of the law. What folly to suppose
that the Lawgiver did not understand his own law,
when he declared that the blood of the murderer
should be shed; or when he followed the general
declaration, Thou shalt not kill, by numerous explicit directions to punish certain crimes with death!
Among the reasons that urge that the murderer
should certainly be put to death, may be mentioned
such as these:
1st. The sacredness of human life and the propriety
of throwing every possible safeguard around the innocent. Death is the most solemn event that meets
man upon the earth. No greater injury can be inflicted upon any man than to take his life. The
man who will wantonly or wickedly commit this
highest of all crimes,'justly merits the highest of all
penalties; this enormous crime should have a punishment of extreme severity.




264          ADAM AND HIS TIMES.
2d. The direct authority of the Divine law vindicates the righteousness of this penalty.  That cannot be in its own nature unrighteous that has so
repeatedly received the Divine sanction; and if in
some states of society, less crimes than this have
been thus punished, this does not weaken the proof
that a crime, which all ages and all nations have
consented so to punish, should ever require the death
of the offender. And no sophistry can evade the
direct force of the precept given to Noah, "Whoso
sheddeth man's blood by man shall his blood be
shed."
3d. If capital punishment is abolished for the
crime of murder, human life will be rendered more
insecure. Many a wicked man, in the eager pursuit, for slight or even fancied injuries, will run
almost any risk to wreak the severest revenge. Let
such a man know that his own life is safe in any
event, even when he takes the life of his neighbour,
and he will not stay his hand from this foulest deed.
So if there is no greater punishment for murder,
than for robbery, many a witness will be put out of
the way; with the hope that both crimes may escape
detection, and with the certainty that the discovery
of the two can make the sentence little or nothing
more severe.  To lay aside the death penalty from
our statute book is to throw the influence of our
laws around the criminal for his protection, while
we leave just men more exposed to violence than
over. Let us sympathize with suffering, but not to




ADAM AND HIS TIMES.           265
legalize violence; not to allow criminals to do what
none but they dare do. A French writer upon this
subject forcibly sums it all up in a single expression. " If the flow of human blood should stop, let
the murderers set the example!" Just tas soon as
men cease to take away the lives of their fellows
by wrong, capital punishment by law may cease;
and the last can never safely be laid aside till the
first is no longer known.
4th. So strong is the sense of indignation and right
in human minds against foul crimes, that to abolish
capital punishments will certainly tend to increase the
cases in which human life will be sacrificed.  How
comes it to pass that in our own land, among the most
intelligent and law-abiding people upon earth, we
have so many instances of Lynch Law and of Vigilance Committees? If the laws will not do what
the moral sense of the community declares should be
done, means will be found to reach the end. Yet
far better execute justice by law, than by the power
of the most respectable Committee of Vigilance that
ever existed.
Nor, 5th, does human experience show that the
penalty of death can be justly or wisely laid aside.
The trial has been made, and not without serious
remonstrance against its influence. We need not
attempt to gather here statistics upon such a subject; but may simply express the hope that the
public convictions are more settled in support of the
23




266          ADAM AND HIS TIMES.
death penalty than the agitations of the subject
seemed to threaten a few years ago.
The Divine law upon the subject is the earliest
instance of legislation; it was repeated the first of
laws when the world was repeopled; it is comprehensive in its terms; it has the same reasons to enforce it now as ever. God gave it; he has never
repealed it. And his law and the sense of justice
in every human breast are violated by its repeal.
No reasons exist why man can ever wisely or justly
set himself in array against the Divine Legislator.




ADAM AND HIS TIMES.          267
CHAPTER XXXIII.
THE PUNISHMENT OF CAIN.
THE question may naturally be asked, Why was
the penalty of death remitted to the first murderer?
If human life is so sacred, and should be so sacredly
guarded, why should the example be so early set of
the exemption of a manslayer whose guilt was so
aggravated, and whose evil influence might be so
wide and great?
The remission of a penalty is no disproof of its
justice. If we cannot give any good reason for the
fact that God not only exempted, but also protected
the first murderer from the vengeance of man, this
does not invalidate the proof that the law was ordinarily otherwise. The necessity of a mark upon
Cain arose from the law; and if God should now put
a well known mark upon any man, signifying the
Divine will that we should not punish him, we ought
to regard this as a proper reason for remitting the
penalty. But surely the reasoning would be too
absurd to say: since God remitted this penalty,
every penalty should be remitted, and no murderer
punished! The power of remitting or commuting




268         ADAM AND HIS TIMES.
punishment ever belongs to sovereign authority; its
exercise must be governed by the discretion of the
executive; and the law is still the same, even when
we cannot explain why this clemency is shown.
We do not know for what reason God remitted
the penalty of death for the sin of Cain. But it is
not hard to see that one reason would make his
punishment more difficult and delicate than that of
any subsequent manslayer, and would render the
remission of his punishment almost as much a favour
to others as to himself. If Cain should have been
put to death not long after his offence, we may ask
the question, By whose hands must the sentence be
executed? Cain was himself the oldest man on the
earth, except his own father; and as Adam had no
childhood, but was created a mature man, perhaps
his eldest son, though he would appear much
younger, was really only a year or two younger
than his father. By whose hands then must Cain
die, if the law was carried out? Must Adam take
the life of his first born? If not he, then the circle
of men next younger were Cain's own brothers.
Must they execute the law against him? It seemed
necessary in the circumstances of the case to choose
between these two things: either to delay the death
of Cain until a generation of men had grown up who
were but distantly related; or to lay the heavy
burden of putting him to death upon some near and
tender relative. This was the unparalleled state of
things that this unhappy criminal was a near rela



ADAM AND HIS TIMES.          269
tive of every living soul upon the earth; and though
justice did require his death, yet it could not then
occur without doing violence to the tenderest feelings of humanity.  God's leniency towards the
murderer was to spare the feelings of others. The
law could be carried out without such a sacrifice of
feeling in later times. It could not then. Nor is
this the only instance in which the circumstances
of Adam's family tended to modify the laws afterwards enforced.
But if the living men were all his near kindred,
why did Cain fear that some man finding him would
kill him?  Doubtless there were men enough living
on the earth at that time; for the increase of Adam's
family may have been rapid. But no matter how
numerous they are, they were all near relatives.
But there is no necessity for supposing that Cain's
fears all referred to the present time. Perhaps
Cain lived more than six hundred years after the
death of Abel; by that time the earth would be
covered with a large population; some of these
would be far removed from him in relationship; and
without the assurance of Divine protection, he might
be liable to be put to death at any time. It is God's
design that since Cain does not die in immediate
connection with his crime, he shall not live for
ages in apprehension that the stroke may one day
come.
But though that, which we regard as the natural
penalty of Cain's crime, was for this or other reasons
23 *




270         ADAM AND HIS TIMES.
remitted, he was not wholly without punishment.
The mere discovery of crime has often the effect to
awaken remorse in the criminal, which he has not
felt so long as his crime remained unknown. Especially the voice of God can easily arouse the
slumbering conscience of the guilty. Even after
such a crime, Cain uttered a lie in his Maker's presence, and with bold-browed insolence refuses to be
interrogated as his brother's keeper. But soon the
scene changes; his heart is filled with terror; and
he hears with dismay the sentence that hardens the
earth beneath him; and sends him forth a restless,
unhappy wanderer from the tents of his father and
the presence of God. Away from God's sight he
could not go; perhaps there was some manifestation
of God in a place of appointed worship; perhaps
any worship that Cain might offer could no longer
have hope of acceptance.
The conscience of a sinner may be long careless;
new engagements in life, new crimes against God
or man may harden the heart; but at any moment
the transgressor is liable to an awakening by the
voice of God or the finger of Providence, that shall
banish all his false peace. Happy is he whose conscience is early awakened. Happy he who truly
repents of sin, and implores the Divine mercy when
God speaks to his conscience! We know not how
to interpret the complaint of Cain; but it is evidently the voice of misery, however we understand
it. If we take the words just as they stand in the




ADAM AND HIS TIMES.          271English Bible, " My punishment is greater than I
can bear:" we may know that a man may have in
his own breast a sense of wretchedness through his
own sins, the most insupportable. There are some
who argue that the punishments of sin are through
the conscience alone; and that every transgressor
even in this life receives constantly the just reward
of his transgressions. This is teaching very different
from human experience, and from the word of God.
Human experience teaches that the more men sin,
the more indifferent ordinarily do they become to
the commission of sin; and the Bible teaches that
"because sentence against an evil work is not
executed speedily, therefore the hearts of the children
of men are fully set within them to do evil." To
say that men always feel the remorse due to their
sins in this life, is to express an error dangerous in
its tendencies and unsupported by any wise teachings. To affirm that they are sometimes awakened
to keen remorse, and that then their anguish is'grievous to be borne, is a truth of immense importance. For if, even here, God lays his heavy
hand upon the transgressor, when there are so many
ithings around to alleviate his sorrows and to engage
his thoughts, who can bear the anguish of that world
of woe, where all reasons for Divine forbearance
~will be gone, and the soul shall only bear his wrath?
It implies the anguish of Cain's mind, if we take
his words ifi another sense, which may belong to
them, and which is expressed in the marginal read



272         ADAM AND HIS TIMES.
ing of the English Bible: "Mine iniquity is greater
than that it may be forgiven."  We do not know
that Cain had sinned beyond the Divine forgiveness.
Rather, the true scheme of Divine mercy from one
end to the other of this sacred volume, encourages
even great transgressors to return to God and live.
But this wretched man before this refused to draw
near to God in the appointed methods of his worship;
and now, in the time of his acknowledged guilt, he
shows no disposition to adopt that system of faith,
on account of which he had slain his brother. We
have no reason to doubt that God's forbearance
towards him gave him opportunities for repentance.
But we have no evidence that he ever did repent.
The- reverse seems to be taught us. Cain went out
from the presence of the Lord. Away from the
place of God's appointed worship; away from the
society of those that loved and feared God, he voluntarily went forth. This is the crowning proof
of Cain's impenitence; this marks the essential distinction between remorse and repentance. There
is a sorrow for sin that is a sorrow of the world; its
mark is, that it drives a man away from God and
piety, and its end is death. There is a godly sorrow, that grieves before God, and leads the penitent
towards God, seeking forgiveness and practising
obediences; and this sorrow alone is unto life, and
is itself not to be repented of.
Sin is a fearful thing; but impenitence in view
of God's forbearance and mercy, greatly aggravates




ADAM AND HIS TIMES.            273
iniquity, and more clearly justifies God's condemnation of the sinner.  Great a sinner as Cain was, his
sin was greater far, for his hardening his spirit in
such obstinate unbelief. Doubtless Cain thought
hard of God. Impenitence always prompts this
feeling. A wise sinner will beware of it. God is
holy, wise, and just; we are through sin prone to
self-deceit and self-indulgence. That only is true
penitence, which both acknowledges the equity of
the Divine sentence, and seeks forgiveness through
mercy.
Men who may not reach the deep measure of
Cain s iniquity, nor go through the earth with the
mark of Cain upon them, must still beware that they
copy not his impenitence. Let a man's sins be great
or small, if he goes out from the presence of the
Lord; if he turns away from his gospel, his mercyseat, and his service, he goes in the way of Cain,
and he shall meet the woe of Cain. And every
step in this way is dangerous.  Wisdom  bids the
sinful soul stop now; and God's voice pleads, "Today... harden not your hearts."




274         ADAM AND HIS TIMES.
CHAPTER XXXIV.
CALLING UPON THE LORD.
IT is the kind ordination of Divine Providence
that time alleviates our most poignant sorrows. The
human mind could not long endure the pressure of
suchi;griefs as sometimes fall upon us; and though
there are sufferings we cannot learn to forget, yet
the anguish of such is softened by the demands
which new duties make upon our thoughts and cares.
Such trouble as had now fallen upon Adam's family,
must have cast its gloomy shadow far forward upon
the long pathway of their lives. Many an hour of
tears, many a pang of bitter grief, would memory
bring upon Adam and Eve, as they recalled the
death of Abel, and the stern brow and the haughty
impenitence of their exiled first born. Yet their
minds were engaged and relieved by the healthful
occupations of life; and the cares of an increasing
household prevented them from brooding over their
great grief. Shortly after the murder of Abel
another son was born. Him they named Seth; and
he was received by, Eve as Abel's successor. Yet
we believe that many sons and daughters had before




ADAM AND HIS TIMES.           275
this been born to our first parents. We may trust
that Seth specially possessed the faith and character
of Abel. His descendants received the promises;
and through him four thousand years later, the
promised Seed was born. On this account the
name of Seth is thus specially mentioned of Adam's
sons.
After this we have but few words concerning
Adam. But the record of the age to which he
lived, teaches us that Adam saw eight lineal generations of his children, and died one hundred and
twenty-six years before the birth of Noah.  The
most remarkable occurrences of the antediluvian
period occurred while the first father yet lived. He
lived to see a vast increase of the world's population, the spread of corruption and violence, and the
world fast ripening for the judgments of God.
Polygamy sprung up, a fruitful source of evils in
all the history of man; and murder became no uncommon event.
But while many dark shades rested upon the
picture of human life spread before the eyes of
Adam, there were also scenes of joy and cheerfulness. Perhaps one of these is signified by the
record made shortly after the birth of Seth, "Then
began men to call upon the name of the Lord."
Standing by itself, we cannot indeed decide certainly
upon' the meaning of -the expression. Some have
even thought that this is a record of evil; and that
then first men began to use the name of God pro



276          ADAM AND HIS TIMES.
fanely. There can be no question but that the
proper use of the Divine name would naturally precede the profane use of it; and this is proof of the
exceeding wickedness of profane swearing, that it is
WORSHIP IN MOCKERY. Profane swearers do not
think as they say; nor mean the full wickedness of
their words; nor of deliberate purpose insult God,
and call for his vengeance.  But scarcely any
wickedness has less of justifying apologies, is more
purely wicked in itself, has a greater direct tendency
to dishonour God and bring contempt upon him, and
is of less advantage to the transgressor, than the
vice of profanity.  It is always a social vice.
Nobody ever learned to swear by himself, or cared
to indulge in profanity, unless after the bad habit
was firmly fixed, except in the hearing of others.
Thus the profane man is always a sower of mischief.
He calls upon all who hear his profane words, and
bids them mock God. How any man of common
sense and having a single serious thought, not to
speak of pious feeling, can read over such a tract
as the "Swearer's Prayer," and then ever venture
to open his lips in profanity, is most amazing. Yet
that men can so do, is proof that the darkest teachings of the Bible concerning human depravity are
but too true. What a world of iniquity this is by
reason of profanity! The oaths of men far outnumber their prayers; and it is well that God is of
long suffering mercy. And many persons, who do
not take the name of God in vain, yet venture upon




ADAM AND IlIS TIMES.           277
the borders of profanity by many expletives that
partake of the same nature, that are useless in
themselves, and that are. of evil tendency.
But although this form of human wickedness may
have prevailed early in the history of the race, we
do not think that its origin is here recorded. Nor
do the words mean that then men first began to
pray. It is indeed striking that the Bible can
hardly be said to command us to pray. Its injunctions to this duty seem rather to be directions
concerning the manner, the spirit, and the objects
of prayer; and thus they take this duty for granted
as one of natural obligation, or as a privilege that
needs no law to command it. Dr. Dwight remarks
that the first command to pray is found in Ps. cxxii.
6.  "Pray for the peace of Jerusalem;" and this
was given after the world was three thousand years
old.* But even this rather exhorts to plead for
a special thing, than commands the mere duty
of prayer. So our Lord says, "Thou, when thou
prayest, enter into thy closet." Thus he directs us
how to pray, rather than commands the duty.  We
may believe that to the spiritual mind prayer is as
natural as breath to the body. Men could not live
one day in a world of wants like this, surely neither
Adam nor Abel could be believers in the promisesof a merciful God, without prayer. The first promise in Eden was the first encouragement to pray.
When Abel stood by his accepted altar, the sacrifice
- Sermon, 141.
24




278         ADAM AND H1IS TIMES.
itself was a mute prayer; and his faith doubtless
gave audible utterance to the emotions of his heart.
The Apostle Paul may be understood to teach clearly
that prayer is implied in every act of worship.
" He that cometh unto God must believe that he is,
and that he is the rewarder of them that diligently
seek him." Heb. xi. 6. Prayer was scarcely first
offered in the days of Enos.
Others suppose that calling upon the name of the
Lord, which had its origin in the days of this son
of Seth, may signify the first establishment of public
worship among men. But we know that the Sab-,
bath was in existence from the beginning; the offering of sacrifices was a public service; and we cannot
think that gatherings for worship, which included
even small numbers when the inhabitants of the
world were few, should be denied the name of public
worship. Others refer the meaning of the words to
the greater difference which about this time began
to prevail between the church and the world. So
the marginal reading is, "Then began men to call
themselves by the name of the Lord." So a little
later we read of intermarriages between the sons of
God and the daughters of men. Adam trained his
entire family in the same religious faith. The forcee
of education would lead them all to have some respect to piety for a while, even when they were not
pious; but gradually throwing off those wholesome restraints, the time came for the clear distinction to




ADAM AND HIS TIMES.           279
mark those who did and those who did not serve
God.
But in his "History of Redemption," President
Edwards interprets these words in still a different
sense. He understands it as the record of the first
general and powerful revival of religion among the
sons of men. Amidst the corruption that began to
overspread the world, Adam had the delight to see a
time of the flourishing of true piety. The enemy
came in like a flood, and the Spirit of the Lord
lifted up a standard against him. As that eminent
man remarks, ever since the establishment of the'
church, God has been pleased to carry forward
his work among men by granting times of the
remarkable outpouring of his Spirit. There are indeed ordinary workings of the Spirit of God, accompanying the gospel, and making it effectual to
the salvation of sinful men, in all ages and lands,
where his truth is preached. Yet by special seasons
of mercy-called, commonly, revivals of religionhe has ever been pleased to glorify his name, and
to gather men in greater numbers to partake of his
grace. In the days of Enos such a time of refreshing came from the presence of the Lord; and men
began to call upon him.
A time of revival calls forth the deep anxiety of
God's people. For if then many forsake the world
for the service of God, many too remain hardened
in sin; many are only almost persuaded to forsake
sin; and many indulge transient purposes of peni



280         ADAM AND HIS TIMES.
tence and transient joys in a profession of piety.
In times of revival the religious feelings of men
rapidly tend to an issue; and men soon decide the
momentous issues of life or death eternal. A few
brief passing days or hours often determine the
choice of many immortal souls. Alas! the fatal difference between the sons of Adam still exists, and
has grown no less as the world has grown older.
Every man still needs the grace of God for his
forgiveness and renewal and everlasting life.
As religion and irreligion struggled with each
other in the earth, no man could feel a deeper interest in the issue than the father of the race.
These were all his children. More than this: When
he saw so many depart from God, and fill the earth
with violence, he could not forget that by his guilty
folly, sin had entered the world. How little repentance can avail to repair the evils man has done,
we may learn from the experience of Adam. And
his was great joy when he saw some walking in
paths of piety. But in every age of the world, and
not less among the long-lived men for whose wickedness the flood soon came, few have walked in the
way of life; and the Eroad and downward road has
been crowded. As Adam looked upon his increasing
race, the words of the curse in Eden were fulfilled,'In sorrow shalt thou eat bread all the days of thy
life."




ADAM AND HIS TIMES.               281
CHAPTER XXXV.
LONG LIFE.
"It is not growing like a tree
In bulk, doth make man better be,
Or standing long an oak, three hundred year
To fall a log at last, dry, bald, and sear;
A lily of a day
Is fairer far in May,
Although it fall and die that night,
It was the plant and flower of light;
In small proportions we just beauties see
And in short measures life may perfect be."
B. JONsoN.
THE long lives of men in the early history of the
orld are a matter of interest to us, whose term of
earthly existence is but one tenth as long. Adam
himself may be said to have had as long a period
of adult life as any of his children. It may be that
some lived a thousand years. The longest life
recorded is that of Methuselah: this was 969; ending with the very year of the flood. No decided
record is given of tile character of Methuselah. As
he was in the line of piety and the ancestor of Noah,
we may hope that he was a good man; and perhaps
24 *




282         ADAM ANI) HIS TIMES.
the very deluge was delayed until after his removal.
If not, perhaps as a wicked man, he perished in this
great judgment of God.
The long lives of men made it a more easy thing
to transmit the chief events of history from one
generation to another. Not more than six or seven
persons would be necessary to transmit the earliest
portions of the world's history down to the times of
Moses. Methuselah lived more than two hundred
years contemporaneously with Adam, and one hundred years with Shem; and Adam, Methuselah, and
Shem could convey intelligence learned from before
the flood, even as far down as the days of Jacob.
Thus the witnesses would be few, and the line direct
to pass down human traditions; a matter of great
importance when men had no written records. Yet
we do not depend upon their memories for the accuracy of the history we possess. Even if Moses,
our historian of these early times, derived his information originally from oral tradition, the influence of God's Holy Spirit cast out from his records
every form of error, and supplied every needful
truth. For the holy men of old, in writing the
sacred volume, "spake as they were moved by the
Holy Ghost."
The length of human life was gradually and rapidly
shortened after the flood; so that in the times of
Moses men lived to the same term of life now common on the earth. The gradual shortening of the
term of existence may be seen by comparing the v.




ADAM AND HIS TIMES.            283'
and the xi. chapters of Genesis. Almost every age
in the v. chapter is over nine hundred years; in
chapter xi. Shem lived over six hundred years; his
three next descendants average less than four hun-,
dred and fifty; and the three next two hundred and
thirty-five; and the three next less than two hundred.
Moses himself lived to the age of one hundred and
twenty years; but in Ps. xc. written by him, the
usual term of human life is mentioned as seventy
years. Even now unusual cases of longevity occur,
running up over 160 years. Sixty years ago a man
died in Norway aged 160; thirty years ago one died
in Russia aged 165. Men may live 90, 100, 120
years, or even more; yet after seventy, their strength
is usually " labour and sorrow."
Perhaps the chief reason for the shortening of
human life is a moral reason.  Our time upon the
earth is very brief and unsatisfactory, if this is the
only life man is ever to possess. But if the present
life is designed to be but preparatory to another
and an endless one; if God designs that we should
fix our thoughts upon higher service and higher enjoyments than can belong to us here, then the present life is sufficiently long to enable us to prepare
for another. This is the season of our minority,
and our chief concern should be to use well the
important hours, with our eyes fixed upon the more
desirable state for'which they prepare us. How
rare a thing it is to see a child long to remain a




284          ADAM AND HIS TIMES.
child! Rather how children wish the slow years
would hasten away that they may be men!
Is it likely that we would prepare better to leave
the earth, if the allotted time of our remaining here
was lengthened ten fold? Is it not true now that
religious thoughts and purposes are delayed in our
earlier years, with the hope and promise of future
care and repentance? We can scarcely doubt that
a long life upon earth-that the hope of living for
centuries would operate unfavourably to the religious
characters of men. We are not surprised-even
judging from the experience we have of human
nature-that generations of long-lived men were
generations of giants in wickedness, and that the
earth was filled with violence.  Give men the prospect of living long, and they will usually expect to
repent late; and alas! all experience proves that the
promise to repent late is usually followed by repenting never. If men pass their early years in folly
and sin, there is but little hope that they will begin
to fear and serve God when riper years come.
Their habits are so strong; their companions possess so much influence; perhaps their past deeds of
evil are too shameful to be confessed; -perhaps their
present engagements are too profitable to be given
up; perhaps they have formed prejudices too powerful against religious men and religious teachers.
Wonderful and numerous are the ties which bind.
evil men to evil ways, when they have for years
chosen the paths of error. A labyrinth of mazy




ADAM AND HIS TIMES.           285
wanderings is that home of earthly and sinful pleasures in which the Prince of this worled receives and
entertains his subjects.  Few that go with him return; they become more and more entangled; his
house is the way to hell, going down to the chambers
of death.
If we found by common observation that men
after a while became tired of sinning, and turned
of their own accord to better courses, we might believe that a long life here would prove favourable to
religion and morality. But this is the reverse of
human experience. The heart becomes hardened
against good and careless of transgression by long
habits. How rare and strange the prodigy of the
conversion from any evil, say of a man who has
been a transgressor for sixty or seventy years! Go
into any of the abodes of sin in this land; and use
your efforts to reform the guilty. Lift up that
fallen form, which intemperance has degraded.
Comb back the gray hairs and look upon that
marred face. Speak plainly and kindly to that
aged heart. How much hope have you that the
drunkard of seventy will leave his cups? Can the
Ethiopian change his skin or the leopard his spots?
And if you cannot dissolve habits that have been
strengthened by indulgence for seventy years, what
would you do for a wicked man who had lived seven
or eight hundred? It is not only habits of intemperance that are by years more inveterate. The
very term expresses the usual opinions of men-in



286          ADAM AND HIS TIMES.
veterate, fixed by age. Every vice is stronger when
it is older; and when even the physical energies are
too weak to pursue the object, the mind remains the
same. We know the power of Divine grace is irresistible; but the change of an aged sinner is a remarkable and uncommon event.
As every sinner hardened in vice becomes a
tempter of others; and uses his cunning and infiluence to seduce others to evil, we need not wonder
that wickedness greatly increased in the antediluvian
world. When we consider how much more easily
evil can be wrought than good, we may well fear
to think how much mischief one single bad man
could do in a community where he would use
efforts to corrupt the youth for fifty years.  If
the history of some living men could be faithfully
written for only ten years back; if we could see
how they themselves have grown, in that time,
more hardened, more cunning, more heaven-daring;
if we could note their numerous secret efforts to
corrupt society and to ruin souls; if we could trace
the spread of their influence through various victims
all over the land, and in coming years, we might
well stand appalled at the gathering wickedness
of one man in ten years of time. How rich some
men will be when their gathered treasures are laid
before them at the final day!  Rich in the awful
wrath of God!
But give that bad man the hope of exemption
from the stroke of death for nine hundred years




ADAM AND HIS TIMES.           287
of earthly life; let him have the experience and the
cunning and the recklessness which time brings,
not for decades but for centuries; and not only
may you give up hope of his repentance, but you
may confess that one such man in any city, sets at
defiance every salutary effort, and puts in peril the
best interests of every family that dwells near him.
We do not think that longer life than men now ordinarily possess would be favourable to the interests
of public morals or a benefit to themselves. If men
are disposed to serve God and do good, they live
here long enough to show this. The man who can
live on earth for forty years careless of God and
neglectful of his soul's salvation, may indeed think
on his ways and repent and seek the Divine forgiveness afterwards. But so long a period spent in sin
and voluntary neglect of God leaves him no room
to complain, if a life thus spent should be cut short
without experience of the Divine mercy; and it is
too true that the likelihood of repentance in such
a man rapidly decreases with increasing years.  He
who will not serve God in a life that may reach to
seventy or ninety, would not likely serve him any
better in a life of seven or nine hundred. Time
enough is now allotted for those that walk here in
the ways of piety, to show their love and their zeal
for God; and with less experience of sorrow and
temptation they are- earlier rewarded with the rest
and bliss of heaven. Time enough for the working
of evil is allotted to those who cast off the obligations




288          ADAM AND HIS TIMES.
of the Divine law; the earth is earlier free from the
evil of their example; and they sooner pass to their
merited doom. The life of men on earth is short,
but long enough if rightly used, and if properly regarded as only the threshold of an eternal existence.
The sacred writers say but little of the dying
scenes of any believer's life. We are not. told how
Adam died. But, nine hundred and thirty years
after he had first awaked to life amid the sweet
melodies of Paradise, our first father met the curse
pronounced upon his early guilt, and returned to
his original dust. The brief record of so long a
life may suggest to us many profitable reflections.
If his long life seemed but a brief and troubled
dream, how vain is ours! If this is the record for
such a man, how insignificant are we upon the earth!
And if our earthly time is given us to prepare for
eternity and is long enough-not more-for this
purpose, how diligently and with our might we
should do what our hands find to do!
And what even is the life of the early patriarchs
compared with the endless duration to which we all
are hastening forward?  What can earth profit the
man who fails to lay hold upon an eternal crown?