Female Scripture Biography, Volume I

by F. A. Cox

There were two respects in which the woman became more deeply affected by the curse than the man; she not only participated, as a fallen creature, in the diversified calamities which, from the moment of transgression, were entailed upon humanity, but suffered as a female in the conjugal and maternal relationships which she was destined hereafter to sustain. Her husband was to "rule over her," and in sorrow "she was to bring forth children." The yoke of subjection, indeed, in the one case, and the pangs of childbirth in the other, are alleviated by the benign influences of Christianity, whose supplies are intended to heal the wounds inflicted by the poisonous serpent; but they nevertheless attach, in greater or less degrees, to the human constitution.

The reason of this marked difference in the dispensation of an avenging Providence to the two principal parties concerned, was obviously this; the woman was first in the transgression, and after listening to the deceptive counsel of her adversary, tempted when she ought to have warned her husband. It appears consonant to every principle of equity, that the atrociousness of her guilt should be characterized by appropriate expressions of displeasure; and that, in the future condition of mankind, all beings should recognize, not only the general purity of the divine administration, but its reference to the peculiarities of individual delinquency. Whatever mystery may at present involve the proceedings of Infinite Wisdom, and however incapacitated we may be to discover in every given case, or even in the majority of instances, the distinct traces of a justice that holds the even balance, and adjusts with nicety the proportions of sin and punishment, of this we may feel perfectly assured, that "every one" will eventually "receive the things done in his body, according to that he hath done, whether it be good or bad."

It should be a matter of serious consideration to women to employ the influence which they possess, as the gift of nature, to wise, holy, and useful purposes. Let the young female especially see to it, that her attractions are not dedicated to the service of sin, but to that of virtue and of Christ. Let her neither be tempted, nor tempt others, but close her ear against the voice of enticement, and make a covenant with her tongue, that it neither utter folly, nor propagate slander. Let the daughters of Eve imitate their mother in her state of unfallen rectitude, when she shone in all the purity of innocence, and in all the summer of her charms; but let them avoid that course which tarnished her glory, debased her nature, and withered her paradise. It is indisputable that society is materially affected by the character of women; and in very important respects the moral state, as well as the social comfort of the world, is at their disposal. Let them beware of the delusions to which they are exposed, and make virtuous use of the influence which is undoubtedly given them. Let them aim to be guides to piety, not seducers to sin; and, instead of presenting to others the forbidden fruit, refuse to taste, or even to look at it: so shall they regain the dignity they have lost, be admitted to partake of the untainted spring of happiness, and enjoy at once a peaceful conscience and an approving God.

The narrative which has here been briefly introduced, stands in immediate connection with a subject which abounds in considerable difficulties, and has produced, unhappily, many acrimonious controversies. These it would be improper to detail; but as our design is chiefly practical, if some of those objections which occur to almost every mind, can, by a few words, be in any degree obviated, it will be worthy at least of a short digression.

1. It has been alleged that the first man might have been created immutable by a necessity of nature, the consequence of which would have been his own perfect and unchanging happiness, and that of all mankind. The imagination seizes the transporting thought, and in a moment converts every spot of this barren wilderness into "the garden of Eden." Does it, however, become us to prescribe rules to Omniscience? Was the Deity obliged to impose a miraculous constraint upon the human will, and compel his creature to choose whatever is best with invariable determination and promptitude? If a parent were to caution his child against a danger, into which he afterward plunged himself by his inadvertence or perverseness, would the child be justified in censuring the parent, because, in addition to advice, he did not employ bonds and cords? Adam might have been created immutable by a necessity of nature. True--but Adam would then have been another being, and not a man. It might with similar propriety be asked, why men were not created equal to angels, or beasts to men? This sentiment implies, that it was not proper to create such a being as man at all, an intimation sufficiently presumptuous. Adam possessed all the perfections essential to his nature, and conducive to his felicity, and all the motives to obedience, which a reasonable creature could demand. If he fell, it was violating and not concurring with the principles of his nature. And who was culpable for this violation? It is true he was tempted,--but then he was forewarned. He was tempted--so was the second Adam, the Lord from heaven, who effectually resisted the temptation.

2. Some have supposed that the punishment was disproportioned to the offence. A more attentive consideration of the subject, however, will demonstrate the contrary. The compliance with the seductions of the tempter, of which our first parents were guilty, betrayed many lamentable symptoms of degeneracy. Pride, ambition, discontent, unbelief, presumption, ingratitude, and an undervaluation of the divine favour, are all plainly discernible through the thin veil of an extenuating apology, with which they vainly attempted to conceal their baseness.--"The woman, whom thou gavest to be with me, she gave me of the tree, and I did eat." And the woman said, "The serpent beguiled me, and I did eat." Endowed as they were with knowledge, it was a sin against the greatest light; surrounded as they were with motives, it was a sin against the greatest means; warned as they were of danger and promised eternal blessedness, it was a sin against the greatest reason; and placed as they were at the head of a numerous posterity, and in a sense the depositories and trustees of their happiness, it was a sin against the greatest public good.

Besides, it was the first sin, and consequently justice demanded such an expression of the divine displeasure as would tend to deter future transgressors, and evince the purity of God to all holy intelligences. When justice seized upon the delinquents, and brought them to the equitable tribunal of Heaven, the whole intelligent universe may be considered as attentive spectators of the scene. Every eye was fixed--every ear open--every tongue silent--every harp suspended. The great Judge with whom "a thousand years are as one day, and one day as a thousand years," saw, as it were, the unborn generations of men all present, and tremblingly awaiting the verdict. This was the solemn hour when the perfections of Deity were to be most sublimely illustrated, and ten thousand worlds were to learn in one eventful moment the character of their Creator, "Therefore the Lord God sent him from the garden of Eden."

The nature of sin in itself should also be considered. It is no trifling affair. From the habit of observing only its outward effects, we overlook its rancorous principle. The propensity to extenuate sin arises from ignorance of its vileness. We judge of every thing by comparison, and self-flattery always renders the comparison favorable to ourselves. But small and large are terms which, though we have chosen to adopt them, do not properly belong to the subject. The divine mind contemplates sin in its principle; and the least transgression, being a resistance of his command, an insult to his authority, an opposition to his truth, a violation, of general order, a perversion and misuse of the noblest faculties, whatever may be the force of the attack or the nature of the temptation, is infinitely offensive to the blessed God. It is an admission of that principle which, could it possibly prevail, would produce eternal discord, universal rebellion, and boundless misery.

3. If, however, we be accounted sinners in Adam, may it not be inferred that our guilt is incalculably inferior to his, and that in all our actions resulting from this inherent depravity, we are more pitiable than culpable? By no means.--It is sufficient to remark, that though our original guilt be less than his, not having been personally the perpetrators of the first crime, our actual guilt is equal, if not greater. For it is obvious we sin with all the experience of the past to forewarn us; we sin, though we witness the deplorable effects of his fall, and hear the denunciations of vengeance in the Scriptures.

Though it be true that sin originates in a depravity of heart, which is the fatal inheritance of the whole human race, will any one pretend that such a sentiment justifies its excesses? The perpetration of iniquity in the course of our daily practice, must not be confounded with the original tendency. These excesses are in no sense chargeable upon the principle as its necessary and unavoidable result, because thousands escape "the pollutions that are in the world." Nor are we less obliged to love God in consequence of the fall, though unhappily we are become more incapable and indisposed to it. You ask, why passions were implanted in human nature? The reply is, to extend the means of our happiness, by rendering us more capable of glorifying and enjoying God. If they have acquired a sinful bias, the obligation to devote them to their original purpose is by no means diminished: But their great Author, to whom we are responsible for every faculty, requires that we should oppose their perverse propensities, earnestly repent of the irregularities produced by their seducing influence, and solicit the aid of his grace to conquer them.