[54]. The words of the prohibition, in Gen. ii. 17. are, Ye shall surely die: whereas in the account she gives thereof to the serpent, her words are, פן תמתון which Onkelos, in his Targum, renders, Ne forte moriamini.
[55]. The command had been given to Adam: he was the representative of Eve and his posterity; accordingly, upon her eating, no change was discovered: but as soon as he ate, “the eyes of them both were opened.” They instantly felt a conscious loss of innocence, and they were ashamed of their condition.
This affection may have either good or evil as its exciting cause. The one species is praise-worthy, the other culpable. When there exists shame of evil, the honour of the party has been wounded.
Honour, the boast of the irreligious, is the vanguard of virtue, and is always set for her defence, while she is contented with her own station. But when honour assumes the authority, which belongs to conscience and reason, the man becomes an idolater. For conscience aims at God’s glory, honour at man’s; conscience leads to perfect integrity, whilst honour is contented with the reputation of it: the one makes us good, the other desires to become respectable. Conscience and religion will produce that, which honour aims at the name of. Honour without virtue, is mere hypocrisy.
But honour as ancillary to virtue, will detect and vanquish temptation, before virtue may apprehend danger: she is therefore to be regarded and fostered, but to be restrained within her own precincts.
Shame of good is rather an evidence of a want of honour, and springs from dastardly cowardice: it argues weak faith, superficial knowledge, and languid desires of good. Such knowledge and desires are barely enough to aggravate the guilt, and show it was deliberate.
The religious man must count upon opposition from a world hostile to holiness. His conduct and character will necessarily, by contrast, condemn those of the wicked. But he is neither to abandon his duty, but cause his light to shine; nor purposely afflict the sensibility of his enemies, but treat them with mildness and kindness. The demure and dejected countenance is to be avoided, not only because the Christian has a right to be cheerful, but because when voluntary, it is hypocritical; and because also it injures the cause by exciting disgust and contempt, and provoking persecution, where a mild and evenly deportment would command the respect and admiration even of the evil themselves.
Contempt and ridicule will come. But the Christian should know that this indicates defect in the authors of them. If religion were, as the infidel hopes it will prove, without foundation, to ridicule the conscientious man for his weakness, is rudeness, weakness, and want of generosity. If religion be doubtful, to ridicule it is to run the hazard of Divine resentment, and highly imprudent. If it be certain, it is to rush upon the bosses of God’s buckler, and the most horrid insolence.
Ridicule is no test of truth, for the greatest and most important truths may be subjected to wit; it is no index of strength of understanding; and wit and great knowledge almost never are found together. It indicates nothing noble or generous, but a little piddling genius, and contemptible pride.
He who yields to the shame of that which is good, weakens his powers of resistance, provokes the Spirit of grace, hardens his conscience, strengthens the hands of the enemy, excites the contempt of the wicked themselves, grieves his follow Christians, affronts God to his face, and incurs the judgment of Christ “Whosoever is ashamed of me and my words, of him will I be ashamed.”