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sea, and over the fowl of the air, and over 30 And 9 to every beast of the earth,

very living thing that * moveth upon the and to every fowl of the air, and to every earth.

thing that creepeth upon the earth, where29 | And God said, Behold, o I have in there is + life, I have given every green given you every herb + bearing seed, herb for meat: and it was so. which is upon the face of all the earth, and 31 And God saw every thing that he every tree, in the which is the fruit of a had made, and, behold, it was 'very good. tree yielding seed: P to you it shall be for And the evening and the morning were meat.

the sixth day. * Heb. c. cepetk. Ps. 69:34. Heb. seeding seed.

Il a Job 38:39—41. 39:4,8,30. 40: \ r Job 38:7. Ps. 19:1,2. 104:24,31. Marg

1 Tim. 4:4.

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of God over all his works. The subjection of contemplated, admired, and adored. Man was the animals, had not sin entered, would doubt-formed capable of perceiving that manifested less have been far more entire and voluntary, I glory, of rendering the tribute of vocal praise, and the exercise of man's authority far more and of finding felicity in his Maker's worship benign and gentle, than they are at present. ll and love: this was well pleasing to the Lord, For man is now, too generally, a severe tyrant who was most perfectly satisfied with his work, over the animals, which are within his reach “while the morning-stars sang together, and and under his power; and many creatures seem all the sons of God shouted for joy.” Thus the to have shaken off, or fled from, his abused do creation of the heaven and the earth was com. minion.

pleted in six days, which doubtless the Creator V. 28. It appears from this verse, that both

could have effected in an instant; but he deemthe man and the woman were created on the ed it more suited to his majesty and wisdom to sixth day; and that the subsequent account is do it gradually, and by progressive advances; only a more circumstantial recapitulation of that we, leisurely contornplating these wonthe interesting event.--The beneficent Crea- || ders, might note more carefully the glories distor, having formed them with capacities for played in them; and, seeing each majestically enjoyment, and furnished them with all things; rise superior to all that went before, might be externally conducive to it, assured them of his more suitably affected with admiring gratitude, favor and blessing, to consummate their felici- l) and excited to adoring praise. ty and secure its continuance: and it is probable Adam was taught to expect, that, after all

PRACTICAL OBSERVATIONS. term of probation upon earth, he and his de-il scendants, if they persevered in obedience, The account given us in this chapter, of the would be translated into heaven, or favored | Author and Original of all things, is so rationwith some confirmation in happiness equivalent al, satisfactory, and sublime; and the visible to it. The increase of the human species form creation, as it subsists at this day, displays such ed a part of the Creator's benediction; and, wise contrivance, powerful operation, and behad not sin entered, it would have been a pro neficent attention to the wanı ; and welfare of gressive communication and multiplication of all creatures; that atheists, and all others who, endless felicity.-In this method creation is still with the Bible in their hands, and the creation carried on, and the divine perfections are ex | before their eyes, “honor not the Creator as ercised and displayed in the continuance, as God, neither are thankful,” must be for ever well as in the first production, of the creatures; left without excuse: and infidelity and impiety though the former excites little surprise, be must at length manifestly appear to be as abcause custom leads us to expect it.

surd and foolish, as they are wicked.-The V. 29, 30. Our wants and inclinations give Creator of all things is, without controversy, us no right to use the creatures of God, how the sole Proprietor and sovereign Lord of ail. ever suitable they may be to supply and grati Our very bodies and souls are his, and not our fy them: the grant of the great Proprietor own; for “he made us, and not we ourselves.” alone confers it. In this grant the animals are. He has therefore an undoubted right to dispose joined, as equally entitled to provision from the of us, and of all creatures, as he pleases. To Creator's bounty.-Animal food seems not to him an account must be rendered of the use have been generally allowed, till after the which we make of all his gifts: nor shoulil we flood, or to have been desired or thought of ever allow ourselves to lose sight of this im porbefore the fall. But it is not certain, either tant truth; which is suited, not only to resti ain that no part of the sacrifices offered after that us from abusing the work and gift of God in event were eaten, or that a rebellious race did the practice of sin, but also to quicken us in not take the liberty of using animal food, before employing all that we possess and enjoy, in the it was granted them.

service of our liberal Benefactor. We should V. 31. Very good. Each production of also accustom ourselves, to contemplate his creative power had before been pronounced glory in every object which we behold, and to good:but after man's creation, the whole was taste his bounty in all our comforts and enjoydeclared to be very good. A superior excel ments. As our obligations are so vast, his larglency, from an harmonious connexion of per est demands of love, worship, and service, are fect parts in one perfect whole, was produced perfectly reasonable: yet, tried by this plain by each part deriving beauty from, and reflect- | rule, our own hearts 'must certainly condemn ing beauty upon the rest: and the creation of our past and present conduct.-In our own pri man, the image and vicegerent of his Maker, vate history, as well as in that of the world the only worshipper in this august temple, who through every age, we may read what havoc in reasonable adoration might render him the | sin has made in the creation of God, once by glory of the whole, completed the design, and infallible wisdom pronounced "very good;" esstamped it “very good.”—The perfections of pecially in man, created in his own image and God are worthy of being exercised, displayed, Il likeness! Let us then bless his name for the Vol. 1.


The sabbath is instituted, 1-3. Farther particulars concerning 1
tbe production of the vegetables, and the creation of man, 4
7. The garden of Eden, how planted, and where situated, 8
-14; man is placed in it; and permitted to eat of the fruit,
with a solemn interdiction of one tree, 15--17. The animals
are named by Adam; and an account given of the creation of


| rested from all his work, which God * cre | 4 1 These are e the generations of the heavens and of the earth, when they were

created: in the day that the Lord God woman, and the institution of marriage, 1825.

made the earth and the heavens; MNHUS the heavens and the earth

5 And every plant of the field, before 1 were finished, and all the b host of

it was in the earth, and every herb of the them.

field, before it grew: for the Lord God 2 And con the seventh day God ended

& had not caused it to rain upon the earth, his work which he had made: and he rest

and there was not a man to till the ground. cd on the seventh day from all his work

6 But there went up a mist from the which he had made.

earth, and watered the whole face of the 3 And God blessed the seventh day

ground. and sanctified it: because that in it he had

7 And the LORD God formed man tof a 4. 1:1. Ps. 104:2. Is. 45:18. 55: d Ex. 16:22—30. 20:8-11. 31:

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Gospel of Christ; and take warning from the whole human race, as much as the nation of consideration of the almighty power of that Israel. This is confirmed by the custom of God against whom we have sinned, (the stu- measuring time by weeks, which has generally pendous effects of which we have been contem- ll prevailed in the world; and which is most reaplating,) to "flee from the wrath to come,” and sonably accounted for, by supposing it to have to seek reconciliation to him, that his powerful arisen from an original tradition, handed down arm may be employed for our salvation, and from Adam and Noah to all their posterity. not for our destruction. And what deliver- | And the silence of Moses concerning the ob. ances, supports, and consolations may we not servation of the sabbath by the patriarchs, so expect, in our greatest distresses and perils, || far from proving that they were not command from the most powerful enemies; if the omnipo-ed to observe it, will not render it so much as tent Creator be our Father and our Friend? probable that they did not actually keep it, to Being thus rendered victorious over all our|| those who attentively consider how much darkenemies, and new created unto the image of ness rests upon many similar subjects, in the God in holiness; we shall at length obtain ad scriptural history of the Church. Yet some mission into the "new heavens and new earth, | intimations are given in this book, which shew wherein dwelleth righteousness.”

that the patriarchs divided time into weeks, and

regarded the seventh day. (Notes, 8:6–14. 29: NOTES.

27._The "sabbath, being made for man," was Chap. II. V. 1. Host.] All the parts of the no doubt coeval with his creation.-Even in the visible creation occupy their proper places, like state of innocence, Adam and Eve were emsoldiers in a well-disciplined host, or army: so ployed in dressing and keeping the garden: and that number and variety connect with regu though exempt from sin and suffering, yet their larity and beauty, and conduce to the perfec | rational nature was capable of a far more extion of the whole. (M. R.)-The sacred histo- | alted state; and they were taught to consider rian, having given a brief account of the themselves as preparing for it by progressive orderly production of all things, explains in improvement. The seventh day therefore, bethis chapter some particulars more fully, which ing blessed and sanctified by God, separated would otherwise have interrupted the order of|| from common employments, and consecrated to his narration.

religious worship; on it especially they were V. 2. The Lord was pleased to complete his required to remember their Creator, to condesign, just when the sixth day ended and the template his works, and to render him their seventh commenced; and then he rested from tribute of thankful praise; and this would, even all his work: not that the exertion of creating in Paradise, be conducive to the glory of God, po ver had caused weariness, or that his rest and beneficial to them; perhaps absolutely was inactivity; for he still upholds, preserves, necessary to their safety and felicity. (Notes, renovates, and governs the whole; in which || E... 16:22—27. 20:8-11.) sense Christ says, “The Father worketh hither- V. 4. This is the real and true account of to, and I work.” But he ceased from creating, the origin of the heavens and the earth; and and added no more; and he rejoiced with per- | may therefore be opposed to the fables of poets, sect satisfaction in the whole, as worthy of him- and the fancies of speculating philosophers.self and manifesting his glory.

The word JEHOVAH, the peculiar name of the V. 3. The sacred writer here both records living God, is here first used. It seems to mean the appointment of the sabbath, and assigns | Self-existence, underived, independent, and imthe reason for it: “Because that in it the LORD ||mutable. (Note, Ex. 3:14.) rested from all his work." This is evidently IV. 5, 6. In general, God employs the genial historical, and not by anticipation: for the rea. | warmth of the sun and the refreshing rains, and son subsisted from the beginning; and was more also the labor of man, in producing the fruits of cogent immediately, than it could be at a dis- the earth: but he needs them not; and therefore tance of more than two thousand years, when these first productions, (which doubtless were the command was solemnly renewed from Mount in full perfection,) were prepared before the sun Sinai, long after sin had marred the beauty of was created, before the rain descended, or man the great Creator's works: and it concerns the I was formed; but from the time that the vegetables

the dust of the ground, and breathed || 13 And the name of the second river 18 into his nostrils the breath of life: and Gihon: the saine is it that compasseth the man became ma living soul.

whole land of * Ethiopia. 8 | And the Lord God planted na gar- l 14 And the name of the third river is den 'eastward in Eden; and there he put | Hiddekel: that is it which goeth + tothe man whom he had formed.

| wards the east of y Assyria. And the 9 And out of the ground made the LORD | fourth river is 2 Euphrates. God to grow every tree that is pleasant to 15 And the LORD God took the man, the sight, and good for food: P the Tree of and a put him into the garden of Eden to life also in the midst of the garden, and dress it and to keep it. 9 the Tree of knowledge of good and evil.

(Practical Observations.) 10 And 'a river went out of Eden tol 16 And the LORD God commanded the water the garden; and from thence it was man, saying, Of every tree of the garden parted, and became into four heads. thou mayest b freely eat: .

11 The name of the first is Pison: that | 17 But of the tree of the knowledge is it which compasseth the whole land of of good and evil, thou shalt not eat of it: • Havilah, where there is gold;

for in the day that thou eatest thereof, 12 And the gold of that land is good: "thou shalt d surely die. there is bdellium and uthe onyx-stone. * Heb. Cush. 10:6. Is 11:11. C 3:1-3,11,17. i 3:19. Job 4:19. 33:6. Ps. 103: 27:23. 28:13.

, Dan. 10:4.

|| Heb. dying thou shalt die. 14. Ec. 3:20. 12:7. Is. 64:8. 1 p 3:22. Prov. 3:18. 11:30. Ez.

| Or, eastward to Assyria. d 3:3,4. Deut. 27:26. Ez. 3:18 y 10:11. 25:18.

20. 18:4,13,32. Rom. 1:32. 5: Cor. 15:47. 2 Cor. 4:7. 5:1. 47:12. Rev. 2:7. 22:2,14.

z 15:18. k Job 27:3.

12—21. 6:16,23. 7:10-13. 8:2. 33:4. Joha 20:22. q 17. 3:3,22. 1g. 44:25. 47:10. 1

Or, Adam. 5:2. Job 31:33. 1 Cor. 15:22,56. Gal. 3:10. Acts 17:25. Cor. 8:1.

Epb. 2:1-6. 5:14. Col. 2:13. 1 7:22. Is. 2:22. r Ps. 46:4. Rev. 22:1.

& Heb. eating thou shalt eat. 3:1 i Tim. 5:6. Jam. 1:15. 1 John m Num. 16:22, 27:16. Zech. 12: s 10:7,29. 26:18. 1 Sam. 15:7.

5:16. Rev. 2:11. 20:6, 14. 21:8. 1. I Cor. 15:45. Heb. 12:9. t Num. 11:7.

1b 9. 1 Tim. 4:4. 6:17. 13.10. Is. 51:3. Joel 2:3. u Ex. 28:20. 39:13. Job 28:16. 3:24. 4:16. 2 Kings 19:12. Ez. Ez. 28:13.




were produced, a mist arose from the earth, and llor misery; in which things his most interesting fell in gentle dews for their refreshment and knowledge consisted. By abstaining from this preservation. It is God's immediate work to fruit the knowledge of good would be enjoyed; icommunicate the first principles of things, but | but by eating of it the knowledge of evil would

their growth is promoted by the instrumentality be fatally introduced. It might also intimate ‘of man.' Fuller. Thus regeneration is immedi- | that man should set boundaries to his thirst for ately the work of God; but in progressive sanc knowledge; and covet rather to know and obey tification man is willing and active.

the commands of God, than to pry into unreV. 7. The Creator's skill was manifested, in ) vealed secrets. To these meanings Satan artfulforming so exquisite a structure as the human || ly superadded his pernicious misinterpretation, body, of so mean materials. Yet the Lord not || which will shortly require our attention.—This only gave man life in common with the other Igarden was situated eastward of Canaan, or of animals, which had bodies formed of the same the wilderness where Moses wrote the history. dust; but immediately communicated from him 11 -Adam and Eve seem to have been created self the rational soul, here denoted by “breath- l without the garden, and to have been astering into his nostrils the breath of life.” Thus | wards brought into it. “the first Adam became a living soul:” but man IV. 10–14. From the well-known names of by the fall having become dead in sin; in infi- || the Hiddekel or Tigris, and the Euphrates, we nite mercy, "the second Adam, the Lord from Il determine that the garden of Eden was situated heaven," became "a quickening spirit,” and, in or near Mesopotamia; and some learned men by the communication of the Holy Spirit, he have supposed that almost the precise spot may restores divine life and renews the divine im. be ascertained; but this is doubtful. It is supage.--It is remarkable that Jesus, after bis posed, that the Tigris and Euphrates met and resurrection, (with apparent reference to this united their streams at the garden of Eden, and expression,) "breathed upon his disciples, and that below it, the river parted again into two said, Receive ye the Holy Ghost.”

streams, called Pison and Gihon; and that all V. 8,9. This garden, planned doubtless with these are called heads. It is manifest, that exquisite beanty, and stored with every thing Moses intended to give an intelligible descripwhich could regale the senses, seeins to have tion of the situation of Eden to his countrybeen intended as a pledge of heavenly felicity. I men; who might doubtless, by attending to tħe - The word paradise, (which the Septuagint use several particulars here mentioned, find the in this place for garden,) in allusion to Eden, is precise spot, though we cannot: and notwithin some instances used for heaven itself, and standing the subsequent convulsions during the there are many references to it in scripture. | deluge, which must have greatly changed the (Luke 23:43. 2 Cor. 12:4.) “The Tree of Life” | face of the country; it is evident that the Tigris seems also to have been a sacramental pledge and Euphrates continued nearly the same course of immortality; and, by eating the fruit of it, after that catastrophe as before. life and felicity were sealed to Adam, as long | V. 16, 17. Man, created in the image of God, as he continued obedient. «The Tree of knowl doubtless had the moral law written in his heart edge" might be thus called, because that, by as the law of his holy nature; and was both the prohibition of its fruit, a revelation was bound and inclined to that love of God and his made to Adam of his Creator's will; of his own creatures, which constitutes its substance and duty, interest, situation, and danger; of the con- ll fulfilment. But the prohibition, here imposed, sequences of his future conduct; and of the was an additional instituted test of obedience; and, prescribed condition of life or death, happiness || being accompanied with the libera

no accompanied with the liberal allowance


18 | And the LORD God said, It is not || 21 And the LORD God caused ka deep good that the man should be alone: I sleep to fall upon Adam, and he slepi; will make him an help * meet for him. and he took one of his ribs, and closed up

19 And 8 out of the ground the LORD the flesh instead thereof; God formed every beast of the field, and 22 And the rib which the LORD God every fowl of the air; and brought them had taken from man made he a woman, unto Adam to see what he would call and 'brought her unto the man. them: and whatsoever + Adam called eve- 23 And Adam said, This is now mbone ry living creature, that was the name of my bone, "and flesh of my flesh: she thereof.

shall be called "Woman, because she was 20 And Adam i gave names to all cat- | taken out of Man. tle, and to the fowl of the air, and to every || 24 Therefore shall a man leave his beast of the field; i but for Adam there father and his mother, and shall P cleave was not found an help meet for him. k 15:12. 1 Sam. 28:12. Dan. 8: n 24.

y Heb. Isha. 1 Cor. 11:8,9. e 1:31. Prov. 18:22. Ec. 4:9 | $ 1.20--25. 3:12. 1 Cor. 11:7–12. 1 Tim. Or, the man. 15. Heb. called.

m 29:14. Judg. 9:2. 2 Sam. 5:1. I Acts 11:23. • Heb. Is before him.


Heb. builded. i Tim. 2:13. 11 Heb. Ish. I 19. Prov. 18:22, 19:14. Heb. o Ps. 45:10. 13:4.

p Deut. 4:4. 10-20.


h 22,23.

Josh. 23:8.


i 18.

19:13. Eph. 6:30.

which precedes it, formed a proper trial of his nor of faith; for the same approbation is due to love, and of the submission of his inclinations

an equal or an enemy: but it becomes us, and to the will of his beneficent Benefactor. It is honorable to God, when we adore the depths likewise intimated to him, that the favor of God, which we cannot fathom, and believe that while and not animal gratification, was the proper “clouds and darkness are round about him, felicity of his nature; and taught him not to righteousness and judgment are the basis of consider himself at the summit of his happiness, bis throne.” Could we divest ourselves of parin a state where self-denial was required.–The tiality, we might discern in some degree the annexed denunciation, “thou shalt surely die,” reasonableness of the prohibition; the peculiar or, dying thou shalt die, evidently implied, that meetness of Adam, as the common father of the by transgression he would totally forfeit his human race, to be their representative; and the Maker's favor, and incur his displeasure with | divine goodness in selecting, as the condition all its awful effects; that immediately he would of this covenant, so easy a test of obedience, become liable to pain and disease, which, as a land in making the implied stipulation, that if tedious execution, would not cease but in the he did not eat he should not die. Many things dissolution of the body; that he would lose the have been copiously and plausibly argued upon holy image of God and the comfort of his favor; l these topics: but it is readily granted, that great and that he would experience the torment of difficulties remain; and that they, who will give sinful passions and the terror of his Creator's | their Creator credit for justice and goodness, vengeance, which, according lo this covenant,

no farther than they can perceive them, must must endure coeval with the existence of his

stumble at this stumbling stone, after all that immortal soul. The event shews that all this

can be done to remove it. Man's mortality was implied: for the just and holy God would

and depravity, as well as universal history, not subsequently inilict more than he had pre

coincide with, and confirm, the scriptural acviously denounced to Adam and Eve. The count of this transaction; and, as collateral same evidence proves, that the whole human evidences, prove that it is the “testimony of race. then in the loins of their common father, || God,” and that we do not mistake its meaning: and represented by him as their federal head, lon this ground faith receives it; and humbled were interested in the transaction. To argue | reason submits to her Teacher, God, and allows against this, is to combat stubborn facts, as his righteousness, though she cannot fully comwell as divine revelation; unless some more prehend it. satisfactory account of the present condition V. 18. It was not conducive to the happiness and character of man can be assigned, but of man, to remain without the solace of society, which has never yet been done. For man is and the endearment of tender friendship; nor evidently a sinful creature, and shews his natu-ll consistent with the end of his creatio ral propensities by his first actions and contin- || without marriage, by which the earth might be ual Conduct; he is under undeniable tokens of replenished, and worshippers and servants of divine displeasure, and exposed to sufferings | God continually raised up to render him praise and death; a dark cloud, impenetrable except and glory. by the light of revelation, rests upon his state V. 19, 20. Adam seems to have been vastly beyond the grave; the Scriptures always ad- better acquainted, by intuition or immediate dress him as in this miserable situation, and as || revelation, with the distinct properties of every bearing this sinful character; and these things creature, than the most sagacious observers, have been universally verified in all ages and since the fall, have been by study. When, nations. If men find fault with that which God || therefore, God brought the several species behas evidently done, let them answer it to him. I fore him, he gave them names expressive if He deigns not to apologize for his own conduct; their distinct natures or exterior forms. This and, with our dark and imperfect views, we | was also a token of his dominion over them.shall be deemed too officious, if we attempt it.- || Yet, upon this review, not one was found in “Shall not the Judge of all the earth do right?" outward form his counterpart, (as the animals seems the proper answer to objectors; and to l were created male and female;) nor one suited wait for a world of clearer light is our proper to engage his affections, participate in his enbehavior. To allow the wisdom, justice, on joyments, or associate with him in the worship goodness of the divine conduct, only when i

Tof God. can perceive them, savors neither of humile V. 21–23. Adam, being supernaturally cast

unto his wife: and a they shall be one |25 And they were both 'naked, the flesh.

|| man and his wife, and were not ashamed q Mal. 2:14–16. Matt. 19:3—9. 7:2-4. Eph. 6:28–81. 1 Pet.

r 3:7,10,11. Mark 10:6-12. 1 Cor. 6:16,17. | 3:1-7.

mto a deep sleep, without consciousness or pain, lówith honor and respect; as a friend, as natural. the Lord took from that part of his body which ly an equal, a soocher of man's cares, a softener was near the heart, the substance of which he || 'of bis grief, and a partner of his joys. Fuller formed the woman; who was to be as part of | V. 25. The human body, the most noble pro himself, and the object of his most cordial affec duction in the material creation, would not tions. She was taken from him, and not out of have required concealment, had not sin disthe ground; that there might be a natural foun-llgraced the Creator's work: and probably shame dation of moderate subordination on the wom- || would never have been excited, in the manner an's part, and sympathizing tenderness on the | in which it has been ever since, had not the man's; as a man rules over, yet carefully de- || sinful nature been communicated with the prop fends and tenderly takes care of, his own body. | agation of the human species. The Lord then conducted her as his gift to Adam, that they might be united in marriage PRACTICAL OBSERVATIONS. for their mutual good; and that he might thus

V. 1-15. authorize, and give an example for the regula As God himself contemplated his whole work tion of, future marriages. Doubtless he made || with cordial approbation, and rested in it with known to Adam, perhaps during his sleep, in entire complacency; it must be great presump what manner the woman had been created from tion for us to find fault with any part of it. We a part of himself, to be his companion.—The | are indeed capable of perceiving the wisdom original word translated woman, is the same as and goodness of God, in many of the constituent is rendered man, excepting the feminine ter- || parts of the vast creation, and of rendering to mination: it imports that she was exactly his him the tribute of adoring praise; but it is most counterpart, taken from him, united to him, daring pride, to suppose ourselves competent to and like him in every thing but sex; and it understand the whole.—The only wise God inexpressed his satisfaction in his Creator's gift, || stituted the Sabbath in Paradise before the en and his thankful acceptance of it.

trance of sin; and thus he has shewn, not only V. 24. According to the original institution the advantage, but the absolute necessity, of of marriage, the nearest of all relations and the time set apart for his immediate service, as the proper source of all the rest, men in every sub world now is; if we would pay any suitable resequent age would leave the immediate society gard to religion, or to the salvation of our imeven of their parents, to lay the foundation of mortal souls. How diligently then should we new families; and thenceforth all other relative sinners keep holy the Christian Sabbath; and affections and duties must be regulated, in sub- || take care that our children and domestics have ordination to the affections and duties of that leisure and opportunity, and make use of them, new relation. Thus one man and one woman are for the same salutary purposes! But the rest to so closely united as to become “one flesh:” so be observed is not indolent repose. The rest of that, according to the original institution, noth heaven consists in serving God without weari. ing can separate them, but that wbich dissolves ness and with entire satisfaction; and our sabthe union of soul and body, and even divides the baths should be earnests of that blessedness, component parts of the body from each other. and a preparation for it. Indeed, God gives This seems to be the remark of Moses rather every thing to labor, which was needful in inthan of Adam; but certainly it was the word of || nocence and in paradise; because true excelGod, speaking by one of them. Neither polyg- lence and happiness consist in action, not in amy nor divorces can accord with this original linactivity.--The reflection likewise, that our institution. “In the beginning it was not so;" | bodies were formed from the dust of the earth, nor would such things have been practised, but may tend to repress the pride of beauty, strength, for the sinful lusts of men. And equally un or agility; to abate our solicitude about them; scriptural are constrained celibacy, and need and to teach us to prepare for the execution of less restraints upon marriage. The records of the sentence, “Dust thou art, and unto dust former times, and impartial observation on the || shalt thou return." present, evince that it is not generally "good

V. 16–25. for man to be alone.” The mutual inclination Additional favors lay us under additional of the sexes for each other, (which, however | obligations to grateful obedience: and as our debased by sin, was originally implanted by the liberal Benefactor indulges us in all things Creator,) when regulated by the law of God, truly good for us; it is highly reasonable that we and free from other restraints, becomes the should give him credit for his wisdom and kind. foundation of all the relations of life, the source ness, even in restraints and prohibitions, and of the most rational of our earthly comforts, cheerfully deny ourselves at his requirement. and equally beneficial to individuals, families, 1-The covenant of works was boly, and just, and nations: like a river, which, gliding within and good; being proposed by a God of perfect its banks, beautifies and enriches the neighbor- || holiness, justice, and goodness; and acceded to ing plains. But when unscriptural restraints | by Adam, before sin had impaired his powers, are imposed, or when it bursts through the ap- perverted his judgment, or depraved his heart: pointed bounds, it diffuses vice, discord, disease, Il yet it is contrary to us, who in Adain, and after and misery, with horrible rapidity; like the | his example, have violated the terms of it. We same river, obstructed in its natural channel, I have, therefore, great reason to be thankful overflowing its banks, inundating and desolat-||for another covenant, established upon better ing the fields, and converting the neighboring | promises, and ratified by the engagements of a country into a noxious marsh or fen.-Go || better Surety. To him let us flee for refuge, 'among the enemies of the gospel, and you shall and from him alone seek deliverance from 'see the woman either reduced to abject slave- || shame and pain, from sin and death. And while óry, or basely flattered for the vilest of purposes: we receive all worldly and relative comforts but in Christian families, you see her treated from the hand of our reconciled God; and seek

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