Genesis 2:25

This is corroborated by the statement contained in Genesis 2:25. “They were both naked, and were not ashamed.” Of nakedness in our sense of the term they had as yet no conception. On the contrary, they were conscious of being sufficiently clothed in a physical sense by nature’s covering, the skin - and, in a spiritual point of view, they were clad as in a panoply of steel with the consciousness of innocence, or, indeed, the unconsciousness of evil existing anywhere, and the simple ignorance of its nature, except so far as the command of God had awakened in them some speculative conception of it. Hence, they were not ashamed. For shame implies a sense of guilt, which they did not have, and an exposedness to the searching eye of a condemning judge, from which they were equally free. With the sentence terminates all we know of primeval innocence. May we surmise from it that the first pair spent at least the Sabbath, if not some days, or weeks, or years, in a state of integrity?

From what has been said, it is evident that this sentence was written after the fall; for it speaks in language which was not intelligible till after that event had occurred. Contemplated in this point of view, it is the most melancholy sentence in the book of God. For it is evidently placed here to foreshadow the dark event to be recorded in the next chapter.

Two hallowed institutions have descended to us from the days of primeval innocence, - the wedding and the Sabbath. The former indicates communion of the purest and most perfect kind between equals of the same class. The latter implies communion of the highest and holiest kind between the Creator and the intelligent creature. The two combined import communion with each other in communion with God.

Wedded union is the sum and type of every social tie. It gives rise and scope to all the nameless joys of home. It is the native field for the cultivation of all the social virtues. It provides for the due framing and checking of the overgrowth of interest in self, and for the gentle training and fostering of a growing interest in others. It unfolds the graces and charms of mutual love, and imparts to the susceptible heart all the peace and joy, all the light and fire, all the frankness and life of conscious and constant purity and good-will. Friendship, brotherly-kindness, and love are still hopeful and sacred names among mankind.

Sabbath-keeping lifts the wedded pair, the brethren, the friends, the one-minded, up to communion with God. The joy of achievement is a feeling common to God and man. The commemoration of the auspicious beginning of a holy and happy existence will live in man while memory lasts. The anticipation also of joyful repose after the end of a work well done will gild the future while hope survives. Thus, the idea of the Sabbath spans the whole of man’s existence. History and prophecy commingle in its peaceful meditations, and both are linked with God. God IS: he is the Author of all being, and the Rewarder of them that diligently seek him. This is the noble lesson of the Sabbath. Each seventh day is well spent in attending to the realization of these great thoughts.

Hence, it appears that the social principle lies at the root of a spiritual nature. In the very essence of the spiritual monad is the faculty of self-consciousness. Here is the curious mystery of a soul standing beside itself, cognizing itself, and taking note of its various faculties and acts, and yet perfectly conscious of its unity and identity. And the process does not stop here. We catch ourselves at times debating with ourselves, urging the pros and cons of a case in hand, enjoying the sallies or sorry for the poverty of our wit, nay, solemnly sitting in judgment on ourselves, and pronouncing a sentence of approval or disapproval on the merit or demerit of our actions. Thus, throughout the whole range of our moral and intellectual nature, memory for the past and fancy for the future furnish us with another self, with whom we hold familiar converse. Here there is the social principle living and moving in the very center of our being. Let the soul only look out through the senses and descry another like itself, and social converse between kindred spirits must begin. The Sabbath and the wedding touch the inner springs of the soul, and bring, the social principle into exercise in the two great spheres of our relation to our Maker and to one another.