PART III. THE JUDGMENT GOD HELD WITH OUR FIRST PARENTS AFTER THEIR

FALL AND THE ACCOUNT OF THEIR STEWARDSHIP HE REQUIRED FROM THEM.

V. 8. _And they heard the voice of Jehovah God walking in the garden in the cool (breeze) of the day: and the man and his wife hid themselves from the presence of Jehovah God amongst the trees of the garden._

This is now the third evil of original sin, bearing its additional proof, that original righteousness was lost. But here again Lyra is entangled in the opinions of Rabbins, some of whom interpret the expression in the breeze of the day, _ad auram diei_, as referring to place, or to the climate between the south and the west, while others explain the expression as referring to time, holding that this sacred circumstance occurred in the evening. When the heat begins to subside, the winds commence their breathing.

My mind is however that we should receive breathing (_spiritum_) here, as simply signifying "the Word," and understand the passage as meaning that after the conscience of Adam and Eve were convinced by the divine law, they were terrified at the sound of a leaf. Just as we see to be the case with all fearstricken men, when they hear the creak of a beam, they dread the fall of the whole house. When they hear a mouse moving they are terrified lest Satan should be at hand with an intent to destroy them. For by nature we are so wholly filled with alarm, that we really fear even those things which are perfectly safe.

Adam and Eve therefore, as soon as their consciences are convinced by the law and they are brought to feel their turpitude in the sight of God, and of themselves having lost their faith and confidence in God, are so filled with fear and alarm that when they hear a breeze or breath of wind, immediately imagine that God is at hand as an avenger, and hide themselves from him. I believe therefore that by the voice of the Lord walking in the garden, Moses really means a breath or sound of wind which preceded the appearance of God before them. Hence Christ says in the gospel, when speaking of the wind, "Thou hearest the sound or voice thereof," John 3:8. For when Adam and Eve heard the rustling of the leaves as if shaken by the wind, they thought on a sudden within themselves, Hark! there is the Lord coming to take vengeance upon us!

When therefore Moses adds "in the breeze of the day" to the words "the voice of the Lord God walking in the garden," he seems to me to do so by way of particular explanation of the meaning he intended to convey. As if he had said by way of comment, This voice was like a breezy blast of the day; and as if he wished the emphasis of his expression to rest on the word day. For he does not speak concerning a wind in the night, in order to exaggerate the greatness of the terror which follows upon sin; as if he had said in further explanation they were so stricken with fear that they were alarmed at the sound of a leaf, even in the clear light of day. What therefore, he seems to intend to intimate, would have been the result if God had come to them in the night and in the solemn darkness? Then the terror must have been more dreadful still. For as the light gives animation, so the darkness increases dread. This terror therefore, with which Adam and Eve after their sin were struck in the very broad light of day, is indeed a manifest proof that they had fallen utterly from the confidence of faith.

This I believe to be the true sense of the present passage, and it fully agrees with that threatening of Moses, Lev. 26, where he is speaking of the punishments which should assuredly follow the commission of sin, that the sinners should be chased by the sound of a shaking leaf and that they should flee from it as from a sword, Lev. 26:36. For when the conscience is truly alarmed on account of sin, the man is so oppressed by it that he not only cannot do anything, but cannot even direct his thought to any purpose. And just as they say is sometimes the case in an army when the soldiers, overpowered by fear, cannot move a hand, but give themselves up in entire helplessness to be slaughtered by the enemy; in the same manner so horrible is the punishment which follows sin that the conscience of the sinner is struck with alarm at the sound of a leaf. Nay, that he cannot endure that all-beautiful creature, the light of day, by which all nature besides is enlivened and refreshed.

Here therefore you have another sight of the magnitude of that original sin which is born in us at our birth, and implanted in us by the sin of our first parents. And this sight, as I have said, enables us to understand negatively or by a comparison of contraries, what original righteousness was. It contained in it such a beautiful confidence in man toward his God, that he could not have feared even though he had seen the heavens falling in ruins upon his head!

With what complete confidence did Eve listen to the serpent? We do not talk to a little house-dog brought up in our family circle and to whom we have been accustomed for years, nor with a favorite chicken, more familiarly than Eve did with that then beautiful creature. Before their sin therefore Adam and Eve sought no hiding-places; but stood upright in all their created wisdom and righteousness, praising God with uplifted eyes. But now they are terrified at the sound of a shaking leaf. O! how awful a fall! To fall from the safest security and delight in God into fear and dread so horrible, that man can no longer endure the sight of his God, but flees from his presence as from the presence of the devil! For it is not the devil from whom Adam and Eve are now fleeing. They are rushing from the sight of God their Creator, whose presence is now more dreadful and intolerable to them than that of Satan; Satan is now more congenial to their feelings than the adorable God; for from Satan they flee not, nor are filled with his dread. This dread therefore, is actually a flight from and a hatred of God himself.

It is instructive here to mark the gradual increase and progressive steps of sin, which goes on until it becomes, as Paul is wont to express it, "exceeding sinful," Rom. 7:13. For man first falls from his faith into unbelief and disobedience. Upon unbelief follow the dread and hatred of God and fleeing from him; and these are soon succeeded by despair and impenitence. For whither shall the heart flee when thus dreading the presence of God? Shall it flee unto the devil? That of course is vain, and is never expected to be the case; and yet to this it all comes. For this history shows that God created man and made him lord over all created things. And yet that same man now flees from him and considers nothing more hateful or intolerable than the presence of this same Creator. Were it not so he would not now thus turn away from his God nor flee from him in instant dread of the voice of his approach. For all this is not during the night, not under thunderings and lightnings as at the mount of Sinai, but in the bright light of "day" while a gentle breeze is breathing and the leaves of the trees softly rustling by its touch! There is nothing therefore more intolerable to endure, nothing filled with greater misery than a conscience alarmed by the law of God and by the sight of sins committed.

This it was that made Adam and Eve do the worst of all things they could do, namely, to shun their Creator and their God, and to flee to the truly vain refuge of fig leaves, in order to cover themselves from his sight and to hide themselves among the trees! And what could be more indescribably horrible, than thus to flee from God and to hide themselves from his sight?

Wherefore this affords a further view of alterations of the rectitude of the will and of the understanding after the sin of the fall. The very facts show that the will was corrupted and depraved. For Adam and Eve long for those very things which God had prohibited, and they so long for them as to become disobedient to God and obedient to Satan. Nor can we entertain any doubt of the corruption of the understanding also, when we see the counsel of covering themselves which Adam and Eve adopted, and by which they thought they were safe. Was it not, I pray you, the very extreme of folly, first to attempt impossibilities in trying to flee from God, whom no one can escape or avoid? And was it not in the next place greater folly still, to attempt that escape from the presence of God in so absurd a manner, as to believe themselves safe when hidden among the trees of the garden, when they must otherwise have known that no walls of iron nor mighty mountains of brass can save from the presence or the grasp of God?

All confidence in God being thus lost by sin, there now follows a horrible dread upon the will. And all wisdom and understanding being lost, those most beautiful gifts of God, there follows in their place the extremity of folly; such folly that men attempt impossibilities by means the most absurd. So inexhaustibly deep is the evil of original sin! And even all these calamities are but the prelude to that which is yet to come. For we are not yet brought to the judgment of God. Then follows:

V. 9. _And Jehovah God called unto the man, and said unto him, Where art thou?_

Here we have a description of the judgment of God. When Adam, terrified by the consciousness of his sin, fled from the presence and sight of God he found not only paradise, but the whole world too narrow in which to find a corner where to hide himself from God in safety. But all his anxiety makes manifest the folly of his mind in seeking a remedy for his sin by fleeing from his God. But he had fled from him much too far already. For his very sin was, that he, departing from God at the first, needed not therefore to flee farther from him still. But so it is. That is the very nature of sin, the farther a man departs from God, the farther he wants to depart. And thus the man who has once departed and apostatized from God, goes on departing and departing to all eternity. Hence it is truly said concerning the punishments of hell, that its greatest punishment is that the wicked there are always wishing to flee from God, but feel that flee they cannot. Just in the same manner Adam, though found out and apprehended of God, yet ceases not to attempt to flee out of his hands.

When therefore Moses here says, "Jehovah God called unto Adam," we are to understand that the Lord called him to judgment. But a question is raised here concerning the person by means of whom Adam was called of God, and it is by no means out of the way to suppose that all these things were carried on by the ministration of angels, and that an angel here acted in the place of God, as God spoke all these things to Adam. Just as magistrates when they say or do anything, say and do it not in their own person, but in the person of God, as his representatives. Hence it is that the Scriptures call those judgments, which are exercised and administered by appointed men, the judgment of God. It by no means displeases me therefore that it should be considered that Adam was here called by an angel, and that it was shown him by that same angel that all flight was impossible.

It is here especially to be noticed moreover that Moses expressly tells us that it was Adam who was called; seeing that it was to Adam alone that the Word of God was spoken on the sixth day, concerning that tree of which they were both forbidden to eat. As therefore Adam alone heard the command, so he alone is first called to judgment. But as Eve herself also had sinned and departed from God, she also hears the judgment at the same time and becomes a partaker of the punishment.

The words, "Where art thou?" are the words of the law, spoken by God and reaching unto the conscience of Adam. For although all things are naked and open unto the eyes of God, as it is written, Heb. 4:13, yet he speaks unto our sense, feeling and understanding; for he sees us aiming at the one thing of fleeing away from him and attempting our escape from his sight and presence. When therefore God says, "Where art thou?" it is as if he had said, "Thinkest thou that I see thee not?" For he will have Adam to see and feel that though hidden he is not hidden from God! And that though he flees from God, from God he cannot flee. For this is the very nature of all sin; it causes us to attempt to flee from the wrath of God, from which wrath we find it impossible to flee. It is indeed the utmost folly to think that we shall find a remedy in fleeing from God, rather than in returning to him; yet it is the very nature of sin that the sinner cannot return to God. What then can we possibly conceive to have been the exceeding folly and state of mind in Adam? He had heard the voice of Jehovah, and yet he hoped that he could conceal himself from his presence; when lo! he was now standing before the tribunal of God and was demanded of God for punishment!

V. 10. _And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself._

As it was the utmost folly that Adam fled from God, so in the utmost folly he answers him, so utterly deprived by sin is he of all wisdom and counsel. He now really wishes to teach God that he is naked, who had himself created him naked. Thus does he wholly confound himself, and betray and condemn himself out of his mouth. He confesses that he heard the voice of Jehovah and was afraid. And had he not also heard the voice of Jehovah before, when Jehovah forbade him to eat the fruit of that tree? Why did he not then fear also? Why did he not then also hide himself? How was it that then he stood with uplifted countenance and with joy before him, rejoicing in his presence and delighting to hear him speak? Now he trembles at the sound of a shaking leaf! It is at least evident that he is no longer the same Adam he then was; he is totally changed, and become quite another man; he now looks about for a lie and a false cause for his defense. For how can it be true, that "the voice of Jehovah is the real cause of his fear," when before he feared not that divine voice, but heard it as the voice of his God with happiness and joy?

Learn then from this solemn history that perverseness and folly ever accompany sin, that transgressors by all their excuses only accuse themselves, and that the more they defend the more they betray themselves, especially before God! Thus Adam here attempts to conceal his sin and to adorn himself as innocent, in that he alleges, as the cause of his fleeing, not his having sinned, but his having heard the voice of the Lord; and he makes that to be the cause of his alarm and of his being ashamed because he was naked. Poor wretched man! He never thinks that he had no such fear as this when he heard the same voice of God at first. He never recollects that he was not then ashamed because he was naked. For as that nakedness was the creation of God, why should he the creature be ashamed of that which God had made! He then walked in all his nakedness in the sight of God and of the whole creation in paradise, perfectly secure and happy that such was the will of God and delighting in God on that very account. But now he is covered with shame, because he is naked and flees from God and hides from him on that account. Every one of these things is an argument by which Adam condemns himself, and betrays his present state of sin. And just in the same manner will the wicked condemn themselves in the final judgment, when all the darkness shall be driven away from all the hearts of men and the sins of all men shall be read in the "book" when "opened"!

God knew perfectly well that Adam had sinned and was guilty of death. Yet he calls him that he might be condemned by the testimony of his own mouth, as having sinned. For he flees from God when he calls him, which fact was itself the very essence of sin, even as it is the very essence of righteousness to flee unto God as a refuge. This fleeing from God therefore is the strongest possible testimony of Adam against himself. Yet even still he vainly hopes that his sin can be covered by a lie, for he alleges as the real causes of his flight the voice of God and his own nakedness.

From this we learn therefore that such is the nature of sin, that unless God bring the medicine immediately after it is committed and call back the sinner to himself, he will flee from his God farther and farther, and by mendaciously excusing his sin he will add sin to sin until he runs at length into blasphemy and despair. Thus sin draws after it by its own weight as it were sin upon sin, and causes eternal ruin, until the sinner finally will rather accuse God himself than acknowledge his own sin.

Adam ought to have said, Lord, I have sinned! But this Adam does not. He rather actually accuses God of sin; and in reality he says, thou, Lord, hast sinned. For I should have remained wholly in paradise after my eating the fruit, if thou hadst remained perfectly quiet. For the words of Adam bear all this import in truth, when he says in substance, I should not have fled if thy voice had not terrified me from thy presence. Thus man, when accused of sin by his God, instead of acknowledging his sin, rather accuses God as being the cause of it and transfers his sin from himself and lays the blame of it on his Creator. Hence sin increases to infinity, unless God by his mercy come to succor the sinner. And yet Adam all the while considers this excusing himself and blaming his Creator, the highest wisdom. For he is so confounded by the terror of his conscience, that he knows not what he says nor what he does. Although by thus excusing himself, he only accuses himself the more grievously and increases his sin to the utmost extent.

Let us however by no means think that all this happened to Adam only. Every one of us does the very same thing; nor will nature of herself ever permit us to do otherwise. For after having sinned we all rather accuse God than acknowledge our sin before him; just as Adam here did, who asserted that the voice of God was the cause of his fleeing from him; thus actually making God himself to be the cause of his flight. And next, upon the back of this sin quickly follows another and further sin. For he that spares not his Creator himself, how shall he be likely to spare the creature? Therefore Adam next charges God with his nakedness, thus making him the Creator of a thing that was vile and base. For by his sin Adam is so deprived of his senses that he turns the glory of his nakedness into a reproach to his Creator.

V. 11. _And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldst not eat?_

Here the conscience of Adam is pierced with the true sting of the law. It is as if God had said, Thou knowest that thou art naked, then and therefore thou hidest thyself from me. But nakedness is my creature. Dost thou condemn that creature then as vile and base. It is not thy nakedness therefore that hath confounded thee, nor is it my voice that hath terrified thee. It is thy conscience that accuseth thee of sin, because thou hast eaten the fruit of the forbidden tree. This is the cause of thy flight from my presence. Here Adam being thus pressed by the law and by his conscience is in the midst of death; yea, in the midst of hell. For he is compelled to confess that there was no evil in his nakedness, because it was so created of God. But he was forced to acknowledge that the mighty evil was that he now had a guilty conscience concerning his nakedness, in which before he had gloried as in a beautiful adornment; and that he now dreaded that same voice of God, which before he had heard with supreme delight.

It is to this state of mind, which the Lord now perceives in Adam, that the words of this passage expressly speak. As if Jehovah had said, Since thou hast an evil conscience and art filled with dread, most assuredly thou hast eaten of the forbidden tree. For thou receivedst no command from me that thou shouldst not commit murder nor that thou shouldst not commit adultery, but that thou shouldst not eat of the fruit of this tree. As therefore thou art filled with terror, thou thereby makest it manifest that thou hast sinned against that commandment.

Thus those very things which were Adam's thoughts, those same things he now hears from the mouth of the Lord. Adam was thinking thus: I have eaten the fruit, but I will not say that I have fled from God on that account. I will say nothing about my sin. I will say that I was afraid, because I was naked, and that I was terrified into flight by his voice. But while he is saying these things to himself he is compelled to condemn himself, and he hears his conscience within convicting him of a lie and condemning his sin. In addition to this accusation of his own conscience, the Lord himself now accuses him of his sin openly, and in the plainest words. But not even now can Adam be brought to the honest acknowledgment of his sin. For now follows,

V. 12. _And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat._

Only mark the true colors, the essential evil and real nature of sin. It is depicted in this excuse of Adam. It shows that a man can in no way be brought to an open confession of his sin, but that he will deny his sin or excuse it as long as he can find that there is any hope or any probable ground of excuse left him. For it was not so wonderful that Adam should at first hope that his sin could be covered, and that he should rather accuse God than acknowledge the sin he had committed. The great wonder was that after he was convicted in his own conscience, and after he had heard his sin declared from the mouth of God himself, he should still persist in excusing that sin. For he does not say, "Lord, I have sinned; forgive me the debt of my sin; be merciful unto me;" for the very nature of sin is, that it will not suffer the mind to flee unto God, but instead compels it to flee from God. But he transfers all the fault from himself to the woman.

It is a well known rule, taught in the schools of legal and civil orators, that when a charge of crime is brought against the defendant, the act should either be denied totally or defended as having been done rightly. Adam here does both. He first of all denies his sin altogether and asserts that his terror arose, not from his sin, but from the voice of the Lord. And then when so far convinced of his sin in what he has done he attempts to defend the act, as having been done rightly and unavoidably. "If," says he to the Lord, "thou hadst not given me this woman, I should not have eaten the fruit." Thus he further lays all the blame of what he had done on God himself, and positively accuses him as being after all the real cause of his sin.

Wherefore there is no end to a man's sinning, when he has once turned aside from the Word. Adam at first sinned by unbelief and disobedience, and now he heaps upon that sin reproaches of God and positive blasphemy, saying in effect, It was not I who listened to the serpent; it was not I who was captivated by looking on the fruit of that tree; it was not I who stretched forth my hand to pluck the forbidden fruit. The woman whom _thou_ gavest me did all this. In a word Adam has no desire to acknowledge his sin. On the contrary he wishes to be considered pure and clean.

This portion of the divine record contains a further description of sin and of the real nature of sin. For whenever the promise of the remission of sins or faith in that promise is not immediately at hand, the sinner cannot do otherwise than Adam did. If God had said, Adam, thou hast sinned, but I will pardon thy sin, then Adam would have acknowledged his sin with all humility and candor and with the utmost detestation of what he had done. But because the hope of the remission of sin was not present to his mind on account of his having transgressed the commandment of God, he can see nothing, he can feel nothing but death, the certain punishment of such transgression. And because human nature cannot but be shocked at the sight of that certain death, therefore Adam cannot be brought to the confession of his sin, but he tries all possible means by which he has the least hope of warding off the blame of his sin. And thus does every sinner hate the punishment of his transgressions; and because he hates that punishment, he also hates the justice of God, and God himself, and endeavors by all means in his power to persuade both God and men that he suffers innocently.

Just in this manner does Adam here endeavor to lessen his sin by saying that it was not he who listened to the serpent, nor he who plucked the fruit. "The woman whom thou gavest me," says he, "offered me the fruit of this tree." In the same state of mind as Adam are those who, when they have come to a knowledge of the sins they have committed, filled with despair, either cut short their life with a halter or curse God as the cause of their transgressions. The words of Job are familiarly known: "Let the day perish wherein I was born; why died I not from the womb?" Job 3:3, 11. For such lay all the fault of their sin on God, and complain against God that they were ever created to destruction and damnation. Nor can any sinner do otherwise, when the hope of pardon and the promise of grace are not present to his soul. Because death is intolerable to human nature, therefore it produces desperation and blasphemies.

It is an utterance full of pain and of wrath against God, when Adam says, "The woman whom _thou_ gavest me." It is as if he had said, thou thyself has laid upon me the burden of this evil; if thou hadst given to the woman some separate garden to herself and hadst not burdened me with thy command that I should live with her, I might have continued without sin. As therefore I have sinned, the fault is thine in adding to me a wife. In the case of Adam therefore is set before us an exact example of all those who sin and who despair under their sin. They cannot do otherwise than accuse God and excuse themselves, for seeing as they do that God is omnipotent they consider that he could have prevented these their sins. So horrible is sin, whenever the minds of sinners are not soon relieved and lifted up with the promise of the forgiveness of sins. And this is the true effect of the law, whenever the law is alone, without the gospel and the knowledge of its grace, it always leads to despair and to final impenitence.

V. 13. _And Jehovah God said unto the woman, What is this thou hast done? (Why hast thou done this?) And the woman said, The serpent beguiled me and I did eat._

Here the example of Eve is also set before us, who being corrupted by sin is seen to be in no degree better than Adam.

Adam wished to appear innocent, and laid the blame on God, because he had given him a wife. Eve also attempts to excuse herself and accuses the serpent, which also was a creature of God. She confesses indeed that she had eaten the fruit, but she says, The serpent, which thou createdst and which thou permittedst to go about in paradise, imposed upon me. Now is not this actually accusing her Creator and removing the fault from herself? Hence we see that sin is always and everywhere the same and works in the same way. It is never willing to be punished as sin, but ever wishes to appear to be righteousness. And as it cannot accomplish this it turns the blame from itself upon God; so that when God accuses a man of sin the man actually charges God with falsehood in that accusation. So that sin, from being a human sin, becomes positively a devilish sin; and the unbelief of the man is turned into blasphemy, and his disobedience into reproach against his Creator!

I term this a devilish and not a human sin; because the devil hates and accuses and condemns God, and justifies himself to all eternity; nor can he possibly from his heart say, "Lord, I have sinned; pardon my sin." Were it not so the devil would not eternally despair of pardon. But that pardon is impossible, as long as he acknowledges not his sin, but blasphemes God as exercising unjust cruelty against him as a creature without just cause.

Hence we see Adam and Eve so deeply fallen and sunk under sin, that they could not sink any lower. For upon their unbelief followed the disobedience of all the powers and all the members in man. Upon this disobedience, immediately afterwards, followed the excuse and defense of their sin. This defense was next followed by an accusation and condemnation of their God. This is sin's last step, to reproach God himself and to make him the author of sin. This nature of ours can ascend no higher than this in its sin against God. And these are the onward steps of sin, unless the minds of fallen sinners are lifted up by a confidence in God's mercy.

Wherefore the state of the Church under the pope, was most horrible; for in it was neither seen nor heard anything whatever which could lift up the mind of a sinner, laboring under his sin and guilt; except that once a year the history of the passion of our Lord was slightly taught. And the statement of that history showed forth in some slight manner the source from which pardon was to be sought. But everything else on every side led men away from the promise of the remission of sins to their own righteousness. Hence it was that we saw in many monasteries men alarmed by their sins through their whole life time, who were filled with despair as they walked about, and at length died in agony, worn out with sorrow and pains of spirit. And as to the rest of their brethren, this doctrine of pardon being wholly unknown, they did nothing but stand in their places and procure the protection of their saint by idolatrous prayers. Thus were these miserable creatures worn out and consumed with the most terrible pains of soul, without hope, without counsel and without any help whatever. Was not this then, I pray you, a horrible state of things?

Wherefore if the papacy and all the monasteries together could be overturned by the touch of one finger, it ought at once to be done on account of the whole papal church being this most wretched slaughter-house of consciences! For there is nothing more horrible than for a man to be under the weight of his sins, and yet never to hear or have the remission of sins and the promise of grace. Now the pope was the very cause of the remission of sins being utterly kept out of men's sight. For no sound doctrine nor any true worship whatever was retained in the church. And if any were saved in these times they were saved by the bare annual recital of the sufferings of Christ, apprehended by faith, contrary to the will of the pope and in defiance of his opposition. For through him men in the extreme perils of their souls were brought down to the necessity of imploring the intercession of Mary and of the saints. For these sayings filled every place: that the mother Mary showed her breasts to her Son, and that the Son showed his wounds to his Father, and that the man was thus saved; not by the intercession of the Son, but by the intercession of his mother.

I earnestly entreat you therefore with all the persuasion in my power, to set the highest value possible upon the doctrine of the Gospel. For what do we see in this history of Moses that Adam and Eve suffered when their sin was before them, and this knowledge of the promise of grace and of pardon was out of their sight? The very same do we also see in the damnation of Satan; for as he is destitute of the promise of grace he is not able to cease from his sins, nor from his hatred of God, nor from his blasphemies against him. Hence it is that the condition of Adam was so different from that of Satan, and so much better and more blessed. For Adam was called to judgment that he might acknowledge his sin, that being terrified by his sins he might afterwards be lifted up again and comforted by the promise of the remission of his sins; as we shall now further see in this most beautiful part of the sacred history of Moses, in which we shall also find the preaching of Christ.

For as the issue of this whole transaction sets forth the very great goodness and mercy of God toward man, seeing that God calls him back to the remission of sins and to eternal life through the _Seed_ that was to come; so also these very beginnings of this divine mercy, if we view them aright, are much better and greater than Adam deserved at God's hand. For we have not here a display of that terrible majesty of God, which was witnessed on Mount Sinai, where there were thunderings and lightnings mingled with the loud soundings of trumpets. Here God approaches with the soft sound of the gentle breeze, signifying that he came in this case to seize with the tender hand of an affectionate Father. He does not drive Adam from him on account of his sin, but calls him away from his sin to himself. This fatherly care however Adam, overwhelmed with his sin and its terrors, does not at first understand or perceive; he does not consider how differently God deals with him than with the serpent. For he did not call the serpent to him. He did not ask the serpent why he had sinned, in order that he might call him from his sin unto repentance. He charges the serpent with his sin, and pronounces his doom. These things show us that Christ our deliverer interposed himself even then, between God and man as a mediator. For it was the greatest display of grace, that even after the sin of Adam God was not silent, but spoke; and that too in many and plain words, with the intent of showing forth evidences of his fatherly mind toward sinners. His carriage towards the serpent was altogether different. Wherefore although the promise concerning Christ was not yet given, it may be plainly discerned in the thoughts and counsel of God on this occasion.

Thus far therefore Moses has set before us the judgment which God exercised after the sin of the fall of our first parents. He calls them to his tribunal, and convicts them, and interrogates them, and hears them. They, poor creatures, desire indeed to escape that judgment, but they cannot; nay, while they attempt to excuse themselves they doubly accuse and betray themselves. The woman acknowledges what she had done. Adam attempts to conceal the fact, although according to the very nature of sin he does not wish it to appear to be really sin at all. For as long as grace is withheld from the sinner it is impossible for him to do otherwise than excuse himself, and try to make his sin appear to be righteousness. God therefore is always compelled thus to contend with us by his laws, until he extorts from us the confession of our sins and brings us to justify him; as it is written in Ps. 51:4, where this confession is fully described. But as long as the law rules alone and galls the conscience, the conscience thus terrified cannot bring out this confession, as the examples of Adam and Eve here fully show.

From this portion of the sacred record of Moses the holy prophets drew many divine truths; for they studied this book of Moses with far greater diligence and stronger faith than we do. From this source they derived the following holy sentences: "The wicked flee when no man pursueth," Prov. 28:1. "The wicked are like the troubled sea, for it cannot rest; there is no peace, saith my God, to the wicked," Is. 57:20, 21. "He that believeth shall not be ashamed," Is. 28:16. "The righteous are bold as a lion," Prov. 28:1. "The just shall live by his faith," Hab. 2:4. From this same place of Moses Christ also drew that memorable saying of his, which we find in the Evangelist John, "For every one that doeth evil hateth the light," John 3:20. For it is the very nature of sin that whoso committeth sin desires to remain hidden in darkness, and not to be brought into the light, just as Adam covered himself with fig-leaves and fled to conceal himself among the trees.

And we must also here touch upon that passage of the Apostle Paul, 1 Tim. 2:13, 14, "For Adam was first formed, then Eve; and Adam was not beguiled but the woman being beguiled hath fallen into transgression." This passage nearly all interpreters understand to mean that Adam was not deceived, but that he sinned knowingly; not from yielding to the persuasion of the devil as Eve had done, but from being unwilling to distress the delight of his life, that is, his wife; and thus preferring the love of his wife to the command of God. And they attempt to render this interpretation likely and probable by saying, that the serpent reverenced the male as his lord, but that he attacked the female, whom, although she was holy as the man, yet as being the weaker creature, he considered to be the better adapted to yield to his persuasion, and that therefore Eve was deceived by the serpent, and not Adam. Adam, they maintain, was deceived both by himself and by the woman, but not by the serpent; by the woman when she presented to him the fruit to eat; by himself when, because he did not see Eve die immediately when she had eaten the fruit, he was induced to believe that the punishment which God had threatened would not "surely" follow. Just as a thief, when he has found his theft to have succeeded once or twice, goes on stealing in security. Whereas had the law-officer or the gallows been kept before his eyes, he would have ceased to steal.

Wherefore I do not altogether condemn the above interpretation, for it makes both views to stand true, that Adam was deceived and that he was not deceived. He was not indeed deceived by the serpent as Eve was, but he was deceived both by his wife and by himself, when he persuaded himself that the punishment which God had said should follow would not really come. Then follows the execution of judgment upon all the parties concerned.