Incidental sentiments often stir in us, we know not whence nor how; and lead us frequently to consequences as unexpected. They open to us trials and experiments, which produce what we had no thought of, even whilst we were pursuing them; and many times, before we are aware, throw us upon what we had no intention or even notion of seeking. The best heathen writers were ready to acknowledge that the rise of the useful and important inventions of their lives had been from God; and we can never reason about these things, but we shall find it the best philosophy, as well as religion, not only to acknowledge every good and perfect gift,' in all our endowments, as having come down from HIM, in whom we live, move, and have our being,"m

ARATUS.

-πάντη δὲ Διος κεχρημεθα πάντες. But, He also, whose incorruptible spirit is in all things,' is often the author of many happy turns of our mind, which lead us in what we are apt to call fortunate thoughts, unto great and useful discoveries; which, if we had been without Him in the world, might never have been made or conceived by us. But, 4. I cannot apprehend that our first parents had been so unthinking, that common sense would not have led them, after a very little experience of their now condition, both to know it decent to have, and to invent a covering for themselves. What they did, when their fears alarmed them to wish to hide themselves from God,

* Plato in Polit.

1 James i. 17.

m Acts xvii. 28.

n Wisdom xii. 1.

• Gen. iii. 7.

may suggest, what they naturally would have done, to be clothed in the sight of one another. Wreaths of greens, foliages, and flowers, might have been variously combined to make them ornamental habits; and we may indulge our imagination in saying, that even Solomon in all his glory might not be arrayed, beyond what Eve, after a little trial and experience, might be able to decorate herself in these. The climate likewise wherein they lived might perhaps be such, that a clothing of this nature might be sometimes more agreeable, than to be always in a closer and warmer covering. But if it be considered, how soon leaves and flowers would fade away; that a dress of long endurance could not be had from these materials; and that the labour and other cares of their lives would not admit them to lay out all their time in this one particular; not to say, that a covering of this sort might not serve in all weathers, but at some seasons, at least, a better shelter must have been a happy and necessary accommodation; leaving our first parents to add any ornament they should like, as circumstances might admit; the provision which God was pleased to make for them was such, that we cannot see how they could continue to live long without it.

I have now carried this undertaking to the utmost extent which I proposed to give it. It contains, I think, an account of all that Moses has related of the Creation and Fall of Man. It will perhaps be asked, did God only clothe them? Was his care such as to provide for them in this lesser, and did he not instruct them in greater and more important matters? I answer, undoubtedly he did; and, I apprehend, that both Moses

suggested, and subsequent scriptures confirm it, that God gave them a method for repentance and obtaining pardon of their sins; and, some time before Adam died, set before them hopes of another world. But to proceed in treating of these, would be to begin a new subject. All I proposed herein, was to examine what Moses has said concerning the Creation and Fall, and what possible objections may be made to his narration. I think I have omitted none of any moment; for of some which are pretended, surely, consistently with the greatest candour, we may say, that they need not be mentioned, being too frivolous to want an answer. One, at least, of this kind I find in Dr. Burnet; who asks, "What if Adam had not sinned? could all his descendants have come from all parts of the world, in all ages, to eat of the one tree of life, planted in the garden of Eden? or could this one tree have been sufficient for all times, and for all nations ?" It is most obvious, 1. That, supposing Adam had persevered to live according to the word of God, until he should have been commanded to eat of the tree of life, we cannot say whether, as now in Adam all have died, in such case, all mankind descended of immortal parents would not have been immortal. Or, 2. It must be evident,

P Prætereà, si ex unâ arbore, vel ipsius fructu, perpendisset longævitas vel immortalitas hominum, quid si non peccàsset Adamus? Qui potuissent ipsius posteri per totum terrarum orbem diffusi, fructus repetere ex hoc horto, vel ab hâc arbore? aut qui potuisset sufficere toti humano generi unius arboris proventus? Archæol. p. 292.

that as God knew before-hand, what events would happen in all things; it is undeniable, that he might foresee, when, and how long it would be before our first parents would transgress; and that the appointments he had made would be sufficient for what would be the duration of that state of mankind for which they were appointed. 3. That if mankind had not fallen, but proceeded to walk with God according to his laws, until they had become so instructed in all knowledge, and rooted in all truth, as never to swerve from it; if the partaking of some sign of immortality had been thought fit to be commanded for them, in using it to walk humbly with God, not arrogating immortality to themselves as their own; but receiving it, as it was, indeed, his gift; as we have considered, that the tree of life had no innate virtue in itself to give life, but could be of moment only, as it was the commandment of God; so God might, as men multiplied and dispersed, have at sundry times, and in divers manners, given other commands, other signs for this purpose, as necessary and beneficial, just as he should be pleased by his word to appoint, according to what he saw most fit for distant and different parts of the world, in the counsel of his own will.

Г

I am aware that some may treat it as a topic of ridicule, to imagine that God made man so weak a creature as to want his Creator at every turn an admonisher at his elbow. But we may readily reply, that to dress a

9 Micah vi. 6.

Vide quæ sup.

"

!

• Dr. Middleton's Enquiry, p. 102.

proposition in ludicrous terms, and then laugh at it, is laughing at the dress we give it; but does not really affect what ought not to be treated with so fanciful a levity. To consider rationally the order and gradation of God's works, will, I think, abundantly shew us, that man ought to be, as fact, and experience agree to testify that he really is, a creature higher than, and above the blinder instinct of animal life. But to say hercupon, that man was made so perfect, as to want no guidance but his own, is a step at once to a height of wisdom, which may be many ranks above us in the intellectual world." That there is a prodigious difference between the abilities of even different men, is most apparent; and it is most evidently reasonable, that it should be so; that in the progressive order of each rank of being above that which is beneath it, some should descend almost to the species of those next below them, as others may, on the other hand, be raised to a near approach unto the orb above them. There may be; there ought to be; and there are, some men,. such, that it were to be wished they never would act without an admonisher at their elbow. But, on the contrary, to say of the most intelligent of men, of those who have the most exalted human understanding, that

See above, chap. vi,

" Quartus autem gra

dus, et altissimus est, eorum qui naturâ boni sapientesque gignuntur; quibus a principio innascitur ratio recta, constansque, quæ supra hominem putanda est, Deoque tribuenda, Cic. de Nat. Deor. lib. 2. c. 13,