All sin takes its origin from false views of things. Our first parents would never have sinned--had they not been deceived by the tempter. Eve saw that the forbidden fruit was beautiful, and she was persuaded also good for food, that is, pleasant to the taste and nutritious. Here was a deception. This fruit was never intended for nourishment, whatever might have been its flavor. It was intended for trial, and not for food.
But the greatest deception practiced on our first mother by the arch deceiver was, that the eating of this food would make her wise to know good and evil, even as it is known to God. The deceitful words of the tempter wrought this unfounded persuasion in her mind. The desire of knowledge is natural, a part of man's original constitution, as well as the appetite for food; but these natural propensities are not to be indulged by every means, and gratified on all occasions, but should be kept under the government of reason and conscience. The brutes were made to be governed by appetite and instinct; but man is the subject of law, and he cannot but feel the binding obligation of law. He is a moral agent, and may properly be subjected to a trial whether he will obey the law of his Creator.
How widely different does sin appear after it is committed--from what it did before. Passion or craving appetite creates a false medium by which the unwary soul is deceived, and led into transgression. After our first parents sinned, "their eyes were opened." A sense of guilt unknown before now seized them, and this was like a new vision—not of beauty, but odious deformity. Innocence was lost. Shame and confusion take the place of peace and purity.
Behold, the Creator not finding his creature man in his proper place, sends forth a voice, which must have been like the most terrible thunder, when the awful sound penetrated his ear, and resounded through his whole soul: "Adam, where are you?" Trembling, the guilty pair come forth to meet the frowns of a displeased and righteous Judge. We need pursue the interesting history no farther at present.
From this first transgression, by which sin entered into the world, we may form some idea of its deceitful nature. This first sin is a sort of example of all other sins. As they flow from this as streams from a fountain, they all partake of the poison of their origin. In all sin there is some bait—some apparent good—some expectation of pleasure or profit from unlawful indulgence. In all sin the mind is under a delusive influence. Right thoughts and motives are for the moment forgotten or overborne; the attention, like the eye of a beguiled bird, is fixed on a point from which it cannot be withdrawn. The enticement prevails, and guilt is contracted.