A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 6

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 6

p. 40CHAP. VI. Of Adam and Eve's Fall.

HAving ſhewn the Dignity of the ſtate of Innocency, I come now to ſhew the Indiguity of the Fain eſtate: Gnaſhah haelohim eth-ba Adam Jaſhar, God made man Right and Ʋpright: Vehema Bikshu hiſhbonoth Rabbim, but they (to wit, Adam and Eva) ſought out many inventions, Eccl. 7.29. Solomon doth not mean there ſuch Inventions as are profitable, ſuch as many Engines are for promoting Manufactures and artificial Occupations; but he meaneth ſuch Inventions as are ſinful; ſuch crooked Counſels as they ſought out (of their own accord) both to corrupt themſelves and all their Poſterity: For though they were made upright, yet were they as Creatures, changeable, and expoſed to the Temptation of Satan; yea, and they ſought out many Inventions (or new Tricks and Devices) of their own, whereby to depart from God, and from that bleſſed ſtate wherein God had placed them: For they were not content with that way to Happineſs which their Creator had preſcribed, nor were they ſatisfied with that perfect ſtate which God had given them; but they fancied to themſelves an higher Perfection, [Ye ſhall be as Gods] and followed thoſe new ways (to become like God) which Satan and their own deceived Hearts did ſuggeſt to them; whereby, inſtead of becoming like God, they became like the Beaſts that periſh, Pſal. 49.12. and ſo they involved both themſelves and all their Off-ſpring into many bottomleſs, boundleſs, and endleſs Miſeries. The word [Rabbim] here, ſome reads it [of the Mighty ones, or Angels] as if Adam and Eve had ſought out the ſame Inventions with the faln Angels, who were not contented with their own Angelical ſtation, but muſt needs be like the moſt High, Iſa. 14.13, 14, which cauſed God to hurl them out of Heaven into Hell, Jude v. 6. So Adam and Eve inventeth a new way to improve their preſent and Perfect ſtate by their own Wit; they muſt needs be as wiſe as God, in the knowledge of Good and Evil, Gen. 3.6. This cauſeth them to be expell'd out of Paradiſe, and to live a dying life on Earth ever after, as a juſt fruit of their ſherking Shifts and ſinful Inventions, Jer. 6.19.

Here comes in the doleful Cataſtrophe of the Worlds Creation, to wit, the Hiſtory of the Fall, which was as the pulling ope a Sluce that let in an Inundation of Evil upon the World. It was that Original and Univerſal Malady which brought a Curſe and Confuſion upon all created things that the Creator before had both bleſſed and beautified, and whereof God complains, Gen. 6.5, 7. and Row. 5.12. yet not altogether without a Remedy; for that dreadful Defection of the Firſt Adam, was happily repaired by the bleſſed Refection of the Second Adam: The Lord (moſt graciouſly) found a Ranſom for faln Man, Job 33.24. the promiſed Seed of the Woman, Chriſt, was a Cover for his ſin, and a Cure alſo: So that Adam (and the elect world in him) was delivered from going down into the Pit; he was redeemed from the Infernal-Deep.

In the Hiſtory of this Grand Malady there be ſundry Branches conſiderable deſcribed; as (1) The Tempter, and Author of the Temptation, Gen. 3.1. (2) The Temptation it ſelf, whereof we have a deſcription in v. 2, 3, 4, 5. (3) Mans free Inclination, Aſſent, and Conſent to it, v. 6. which brought forth his Sin and Fall. (4) Then follows the ſad Conſequents thereof, which are principally three: 1. His Arraignment at Gods Bar. 2. His Doom paſſed upon him there. 3. His Ejectment out of Paradiſe, in the following Verſes to the end. Thus the acts of Gods Providence ſucceed the acts of his Creation.

1. Of the firſt of theſe, to wit, the Tempter, which indeed was two in one, Satan in the Serpent; and this Union Athanaſius doubts not to compare with the Union of the two Natures in one Chriſt, Quaeſt. 20. Tom. 2. pag. 363. which Collation or Compariſon is not altogether inconvenient, except that the Ʋnion of the two Natures in Chriſt is an indiſſoluble Union, and everlaſting; but this Ʋnion of Satan and the Serpent was but for a ſhort time, made onelyonly for this ſeducing work. 'Tis true, Moſes mentions onelyonly the Serpent both in the Action, and in the Doom for the Action, calling the Seducer the Serpent, but makes no mention of Satan at all. The (1) reaſon was this, Moſes acts the part onelyonly of an Hiſtorian, but not of an Interpreter alſo, and therefore he reporteth things that were viſible, and as they appeared, without any intimation of the Devil (who was inviſible) in the Serpent. Thus the ſtory of Samuels Apparition (after his death) to Saul, calls it plainly Samuel, becauſe it ſo appeared, although it was undoubtedly Satan in the ſimilitude of Samuel, 1 Sam. 28.11, 14. inaſmuch as the dead hath no p. 41Mantles to bring along with them from the Grave, or place of the Dead. Thus alſo Moſes calls the three Angels (that appeared unto Abraham) three Men, becauſe they ſeemed to be ſo, Gen. 18.2. And that Angel who wreſtled with Jacob, and was indeed the Lord of Angels; yet Moſes calls him a Man, becauſe he ſo appeared, Gen. 32.24. Moreover Moſes mentions not the Name of the Devil, becauſe he had not at all mention'd any thing of the Creation or Corruption, and Fall of Angels And (3.) Such was the rudeneſs of the Children of Iſrael (for whom and to whom Moſes wrote) that they could not well conceive of any other but of the viſible Creatures. (4.) Laſtly, Moſes did then uſe dark Expreſſions, becauſe the clear Light and full Underſtanding of things ought to be deferred and referred to the Kingdom of Chriſt: And though Moſes do not ſpeak expreſly of the Creation of Angels, (with other Creatures) yet doth he it tacitely and implicitely, Gen. 1.1. and 2. 1. For if God Created all things in Heaven and Earth, then he muſt Create the Angels, ſeeing they are Creatures, Pſal. 104.4. and in Heaven, Mat. 18.10. therefore are they call'd the Angels of Heaven, Mat. 24.36. Gal. 1.8. And as all ſublunary Creatures are the Hoſt of God on Earth, his Foot Army, or Nether Forces; ſo the Angels are the Hoſt of God in Heaven, his Horſe Army or Upper Forces, Gen. 2.1. and 31.1, 2. Numb. 22.31. Joſh. 5.1.3. 2 King. 6.17. and 19.35. 1 King. 22.19. Mat. 26.53. and Luke 2.13. Neither could it ſute with Moſes propoſed holy deſign of Writing (which was to ſhew the Creation of all things from God, and nothing was Eternal but God) to paſs over in ſilence altogether the Creation of thoſe moſt Excellent Creatures. Beſides, Moſes makes mention of the Angel with a flaming Sword at the Gate of Paradiſe, Gen. 3.24. See more ſuprà. 'Tis likely they were Created with the Heavens in the firſt Day. Seeing thoſe Morning Stars, and Sons of God did ſing praiſes when God faſtened the foundations of the Earth, Job 38.4, 6, 7. And 'tis as likely that the Evil Angels did fall from their Angelical perfection immediately after their Creation, as Man (through the Devils malice) did fall from his perfect State immediately after his: For 'tis expreſly ſaid, the Devil perſiſted not in the Truth, but he left that proper Station aſſigned to him for his Miniſtration in the Heavens, John 8.44. and Jude 6. and 2 Pet. 2.4. and he drew a great multitude of Angels with him into his Rebellion againſt God, whereby they all (as Rebels with him) were expelled out of Heaven, and confined to the Priſon of Hell, hence aroſe the Devils (and his Angels) Implacable and Everlaſting malice againſt God, and (becauſe God was out of his reach) againſt Man, Gods Maſter-piece.

By all this it plainly appears that there was then a malicious Devil againſt Man, an envious One or Enemy, His Enemy, Mat. 13.25, 28, 39. An Enemy both to God and Man, who was wakeful and watchful to ſow Tares where God had ſowed good Seed in the Field of Man. For Satan ſince his Fall neither thinks, nor deſires, nor endeavours, nor ſpeaks, nor works any other thing but what is hateful to God and hurtful to Man. The Devil and his Angels (that fell with him) do nothing but deceive Men, 1 King. 22.22, 23. provoking them to ſin, 1 Sam. 18.9, 10. 2 Sam. 24.1. and 1 Chron. 21.1. raging cruelly againſt them, Job 1.11, 14, to the end, and Job 2.5, 7. Mat. 8.28. and 9.32. And how malicious was that Devil ſo to tear that good Man? Mark 9.20. How mercileſs was he ſo to caſt him into the two mercileſs Elements, ſometimes into the fire, and ſometimes into the water, v. 22. And every where in the New Teſtament; yea, deſigning to draw all Mankind into the ſame Everlaſting perdition with himſelf, 1 John 3.8, 9. 1 Pet. 5.8. Eph. 6.12. and many other places. This Devil (quaſi, do evil) began to do evil to the firſt Man that was upon Earth, and will never end ſo doing until the laſt Man expire at the End of the World.

This brings me to the ſecond Branch; to wit, his doing evil to our Firſt Parents, ſeducing them by his Lies, that they might forfeit their Lives, and plunge themſelves headlong into Eternal Death, Gen. 3.1, 2, 3, &c. John 8.44. 2 Cor. 11.3. How Satan manag'd that matter of malice againſt Man, I have largely related in nine particulars. See my Church Hiſtory the firſt Plot from page 3. to the 9th page; and therefore ſhall not here inſiſt upon that: Take only ſome Remarks for a further and fuller Illuſtration of the Tempters firſt and moſt fierce Temptation.

The firſt Remark is, The Tempters Appearance. (1.) The Devil did not appear in his own Shape, for this would have been frightful to Eve, to have ſeen a Glorious Angel become a Damned and Ugly Devil; no ſollicitations from ſuch an one could have ſeduced her, but would rather beſpeak their own denial. Nor (2.) would he appear in any Humane Shape; this could not conſiſt with the Devils Craft, for Eve ſufficiently underſtood, that her ſelf and Adam were all the Mankind that then was, and that there were none beſides them. Neither (3.) did the Devil frame a voice in the Air (as Prince thereof, Eph. 2.2.) wherewith to Tempt Eve, for this would have ſtartled her, his Speech being not as from God, but rather an Invective againſt God: Eve would never have endured ſuch a Familiar Conference p. 42with ſuch a voice from an unſeen Perſon. All this Negatively; now Poſitively, The Devil poſſeſſes the Serpent, not ſo in reſemblance only, but in reality; otherwiſe (1.) this Serpent had not been reckon'd up among the Beaſts or the Field, Gen. 3.1. (2.) The Curſe upon the Serpent declares it to be real, v. 14. (3.) Had it been the reſemblance of a Serpent only, which the Devil aſſumed, then the Devil would have put off that form as ſoon as his Temptation was over, (as the Angels do thoſe forms they appear in, as ſoon as their Embaſſage was done) and then there would not have been a Serpent abiding in Paradiſe to receive its Sentence from God, who ('tis ſaid there) turned to the Serpent and curſed him: So that the Serpent Satan made uſe of to ſpeak by unto Eve, was as much a real Serpent, as the Aſs (by which Gods Angel ſpake to Balaam) was a real Aſs. Here the crafty Devil takes poſſeſſion of the moſt crafty Creature, Gen. 3.1. Gen. 49.17. Mat. 10.16. Pſal. 58.4, 5. Here the Organ and Inſtrument was ſuitable to the principal Agent, having got a moſt ſharp Weapon, intending therewith both to ſtrike deeply, and to wound deadly, with his Murthering might and malice; this old Man-ſlayer and Murtherer from the beginning weelds not only the ſharp wit of the Serpent (which was more ſubtitle-than all the beaſts of the field, both for hurting Man, as well as for defending himſelf) but alſo the ſharp tongue of that dumb Creature wherewith he formed Mans voice, and ſpake in the Mouth of that Beaſt (as through a Trunk, and as he doth in the Pythoniſſes and foreign) unto Eve thoſe cutting and killing words of his ſeducing Temptation.

☞ Behold here how low Satans Sin and Fall had reduced him, whereas he had been Created a Beautiful Angel, he had now made himſelf a De…rmed (as well as a Damned,) Devil. (Hence Devils are call'd Laſhegnirim, Levit. 17.7. Hairy Beaſts, ſtinking Goats, of ugly frightful Satyrs.) Now ſuch was his malice againſt the happineſs of Man in Paradiſe, that to be reveng'd of God (who had caſt him out of Heaven) he reſolves to deſtroy the Image of God in Man, and having but two ways to tempt Internally, either by ſtirring up and making a commotion among Mans Paſſions and Affections to incline them to unlawful thing, or by diſturbing his Fancy, repreſenting thoſe things to it, which might move Man to evil; neither of thoſe ways could our Firſt Parents be Tempted before the Fall, becauſe all theſe in Man then were rightly ordered, and were throughly ſubject to Gods VVill and Right Reaſon; therefore the Devil uſeth External means, appearing yet in no better a ſhape than that of an ugly frightful, creeping and crawling Serpent; hence it is, that, whereas the Holy Spirit appeared in the form of a delightful Dove (which was, according to the Moſaical Law a clean, comely Creature) Mar. 3.16. This is laid on the Evil Spirit as a juſt Judgment of God. He, who was Made as lovely as an Angel, yea a lovely Angel, now when he had marr'd himſelf by his ſin, muſt never appear but in the ſhape of ſome unclean and uncomely Creature, Iſa. 13.22. and 34.14. Thoſe Satyrs being Devils in borrow'd Shapes and hideous Apparitions: Or in the horrid Shape of ſome black ſhaggy Dog, or over-grown horrible Cat, or other Hairy frightful Fray buggs: Hereupon he aſſumes here the Shape of a wriggling crooked Serpent, and not of any other Animal, for this Creature only was granted of God to him at this time; and had not God given the Devil this leave, he could nor have poſſeſs'd the Serpent, ſeeing a whole Legion of Devils could not poſſeſs an Herd of Hogs without Chriſts permiſſion, Mat. 8.31, 32. And this Animal was a fit Inſtrument for Satan, in as much as the Serpent is a ſlippery Creature, ſoon winding himſelf in and out, and could quickly creep away out of Adam's ſight, eſpecially the Devil being in him, and becauſe he was ſo, therefore is he call'd the old Serpent, and the great Dragon, (which is the flying Serpent.) Si Serpens Serpentem voret ſit Draco. Pliny. Revel, 12.9. and 20.2.

The ſecond Remark herein is, This crafty Devil in the crafty Serpent aſſaults the Woman (not the Man) the weaker Veſſel, of leſs ſagacity (than the Man) to diſcover the fraud, and naturally of a more liquoriſh Appetite towards taking and tempting Fruit: He Wars againſt her with four Weapons. The firſt was, A calumniating of the Divine Precept, v. 2. ſaying in effect, It ſeemeth very ſtrange, or, I cannot but wonder, that God would give any ſuch prohibition to you; as if it had been over harſh and hard a Precept. Hence the ſecond Weapon comes in, to wit, this denying of the Divine Menace; from his admiring Interrogation, he proceeds to a peremptory Concluſion, [ye ſhall not ſurely die, v. 4] God is of over gracious a Nature thus to impoſe upon you, for whom he hath made all things, and you are made in over-free and noble a condition to be thus impoſed upon; 'tis ſurely ſaid in Jeſt; or if not ſo, it ſeems unjuſt. Hence he concludes, the threatning (thou fears) is but a vain Bug-bear. Are not all things God made very good, and is not this Tree very good? Therefore no Death is in it. The third is, His accuſing God of Envy. Here the Serpent vomits out his Poyſon againſt God himſelf. v. 5. Importing this, He that commands out of Envy to anothers good, and pretends a falſe Reaſon, ought not to be obeyed; but God out of Envy of your good hath commanded you to abſtain from this Tree, becauſe p. 43he knows that in the day you eat thereof, your eyes ſhall be opened, yet in the mean time pretending a peril of Death, (which is but a ſorry Scare-crow) therefore he muſt not be obeyed. As if God, who is goodneſs itſelf, ſhould Envy any good to Man, to whom he had been ſo good as to make him in his own Image: And ſmarting Experience contradicts that fallacy, that there was no peril of Death: The fourth and forcibleſt Weapon was, His promiſing a Deity to them, [ye ſhall be as Gods] for not obeying God, ye ſhall become as Omniſcient as God himſelf, and therefore ſo rich a Reward ought not to be neglected; thus the ſubtile Serpent firſt removes all fears of Death, and then propoſes great hopes of a Deity: This is the ſum of Satans aſſaulting our firſt Parents, and ſtill doth their Off-ſpring, with (1.) Contempt of Gods VVord, and (2.) Ambition of Honours.

The third Remark is; That the Tempter did (beſides thoſe outward Weapons wherewith he aſſaulted the Woman) inject ſome inward ſuggeſtions; thoſe three eſpecially, the Luſt of the Fleſh, the Delight of the Eyes, and the Pride of Life. 1 Joh. 2.16. Setting them on with his Diabolical Rhetorick; [Behold (I pray thee) good VVoman, how the Fruit of this Tree is lovely to look upon, pleaſant to the Palate, and Divine to devour or eat; ſuch an excellent Tree how can it be hurtful? who but a Fool would refrain from it? why doſt thou ſtill forbear to taſte, and to perſwade thy Husband to taſte alſo? Hereby (1.) The Womans Underſtanding was darkened. (2.) Her VVill was corrupted. (3.) Her Affections and Appetite were inflamed; her Eyes (wherewith ſhe gazed upon the beautiful Apple,) became Burning-glaſſes to fire up her Heart, that moved her Hand to take, and her Mouth to eat it. All this ſhe did through Satans ſuggeſtions according to the third Branch, voluntarily conſenting and obeying, though the Devil was the promoter hereof, yet had ſhe a free will which could not be compell'd; the Tempter hath only a perſwading ſleight, not an enforcing might; her eating therefore was a ſpontaneous Act.

The fourth Remark in the Temptation is, She was firſt in the tranſgreſſion, 1 Tim. 2.14. Yet not alone in it, for ſhe gave it to her Husband, and he did eat, Gen. 3.6. The Man was not deceived (ſaith the Apoſtle) that is, he was not ſo much deceived by his own Judgment (though alſo by that too) as by his Affection to his Wife, which at length blinded his Judgment. Adam was not deceived by the Serpent (who having won the Woman, ſoon ſlided out of ſight, though the Lord ſummon'd his appearance after, v. 14) but by Eve, who gave him the Fruit, and withal a relation of the Serpents promiſe concerning the force of the Fruit: She gave it to him undoubtedly with ſome ſtrong perſwaſions, which (as Auguſtine ſaith) the Scripture left to be underſtood, yet it expreſſeth thus far, that he is ſaid to hearken to her voice, v. 17. what that voice was may be eaſily ſupplyed, ſhe told him, the taking this Fruit would make them wiſe as God, knowing Good and Evil. It would make him a God, and her a Goddeſs, (to ſay all this without all doubt) the Devil had directed her; now Adam did not only incline to his new Bride, [amicabili quâdam Benevolentiâ] with Uxorious, tranſporting Affections, and thereby was more eaſily enticed, as Sampſon was by Dalilah, and Solomon by his Wives; but he was alſo ſeduced by thoſe falſe and flattering Inſinuations wherewith the Serpent had beguiled the Woman, and ſhe him, having now got the Itch after an higher Perfection, for which the Lord reproved them, v. 12. 'Tis true, the Rabbins (from the word [Gnimma] ſecum, with her, expreſſed, Gen. 3.6.) do gather that Adam was with her all the time of her Conference with the Serpent; for, ſay they, It is very improbable (this new Bridegroom and Bride being newly join'd together after ſo ſolemn a manner by God himſelf) that either the Bride ſhould endure to withdraw her ſelf from her moſt Beautiful Bridegroom the ſelf-ſame day, and almoſt the ſelf-ſame hour wherein they were Married; or that the Bridegroom ſhould ſuffer his moſt Beautiful Bride to be pull'd away from his ſide, and to be drawn out of his ſight, ſo as to wander from him in the Garden to meet there the Serpent, where ſhe could then meet with none of Mankind to divert her; 'twas not poſſible their Conjugal Affections ſhould be no ſtronger in the State of Innocency, whereas any ſuch like withdrawment will ſcarce be admitted in the State of Corruption. Theſe things the Hebrews taking for granted, do tax Adam for not rebuking the Serpent in the Diſputation, and for not giving his Wife an Avocation from it; this makes Adam's ſin the greater. However, 'tis ſaid expreſly, [and he did eat] which words have a great Emphaſis, for Eve's eating would not have ſpoil'd Mankind, had not Adam eaten alſo: And ſome ſay, he yielded to eat, becauſe he believed to obtain a pardon for his Tranſgreſſion, and ſo to remain in the ſame State of Perfection: He complies with Eve by the proper motion of his own will to follow Satans ſuggeſtions; hereby the ſin was accompliſh'd which brought Death into the World (as God had threatned, Gen. 2.17.) and this ſin was not only his own perſonal ſin, but the common ſin of all Mankind, Rom. 5.12, 19. 1 Cor. 15.22.

p. 44The fifth Remark in this firſt Temptation is, The Devils particular ſin (in promoting and procuring the fall of man from his happy State) is not ſo much as once mentioned by Moſes, in all this Hiſtory, Gen. 3. Though he was the principal, and the Serpent but the Acceſſory, and according to the Maxim [Acceſſorium ſequitur principale] Satan was the prime Agent in all, and the Serpent was but his Organ or Inſtrument to follow his Conduct. Yet Moſes mentions only the Serpent, as if the Author of the whole Temptation, and not one word of the Grand Tempter, the reaſon is ſuppoſed to be this (which is the fifth added to the four forementioned;) The Devils ſin is not recorded there, becauſe he was not to be reſtored by repentance, but was ſealed up under everlaſting wrath, for whoſoever repenteth, the Devil can never repent, God will never give the Gift and Grace of Repentance to him as he doth to men, though with a peradventure. 2 Tim. 2.25. Without all peradventure the Devil and his Angels are kept in everlaſting Chains, Jude v. 6.2 Pet. 2.4. Thoſe Spirits are kept in Spiritual Chains, to wit, of their own guilt which bindeth them over to damnation, yea ſo faſt, that they cannot ſhake them off, James 2.19. Math. 8.29. And their deſpair begets deſpight, ſo that they obſtinately ſin the ſin againſt the Holy Ghoſt, which is the unpardonable ſin. As they are hopeleſs of Relief, (for the Redeemer took not on him the nature of Angels to redeem them from their fall, Heb. 2.16.) So they are without all Purpoſe of Repentance or Hope of Recovery, there remaineth nothing to them but a certain fearful looking for of Judgment and Fiery Indignation, Heb. 10.27. Hereupon they do nothing but add ſin to ſin, and become wickedneſs it ſelf, therefore are they call'd, Spiritual wickedneſſes, Eph. 6.12. Without all Expectation of Recovery by Repentance and Redemption. But the ſin of man is ſet out here and enlarged on in all▪ its circumſtances, and why this (more than the Devils Sin) but that he might be ſenſible, aſhamed and be penitent for his ſin? (which the Devil could not be) there was Room for Repentance in the latter, but none at all in the former.

The Sixth Remark is, God Suffered man to be Tempted by the Tempter, though he foreſaw, if man were Tempted he will ſurely Fall. The good pleaſure of God (which always is a Fathomleſs Depth, Rom. 11.33.) Muſt be acquieſced in, and there is no Chatting or Wording it with God, Rom. 9.20. Man muſt not ask God a reaſon, why he did permit the firſt ſin, or why he did not prevent it; Gods will is ſometimes ſecret, yet always Juſt, as 'tis never ſevered from his Wiſdem, God being a free Agent, cannot be unjuſt to any, becauſe he is bound to none. Gods unſearchable Counſels do conquer our underſtandings, when our underſtandings cannot comprehend them: Yet thoſe Reaſons of this Divine permiſſion may be underſtood: As (1.) It was to prove man whether he would perſiſt and perſevere in his Obedience to God; thus Abraham was proved, Gen. 22.1. to manifeſt his Faith the more; and 'tis obſervable God doth not praiſe man, (when he had made him) as he had done all his other creatures, for this cauſe, man muſt firſt be proved, and then (if he deſerved it) praiſed. Homo prius probandus quam approbandus, ſaith Ambros. Man muſt firſt be proved and then (if he deſerve it) approved (2.) God permitted mans ſin, to manifeſt the frailty of the beſt created beings, none of which (neither M…n nor Angels) can continue in their Integrity without the ſpecial Grace of their Creator to aſſiſt them: (3.) It might be as a pattern of puniſhment for the creatures Confidence and Independency on his Creator; Who had given him Free-will and Sufficient Strength to reſiſt the Temptation, if he would; now while God leaves man (as was meet to exerciſe his own motions of Will and Power, Man abuſing his own Free-will, and truſting in his own ſtrength, did not deſire of God his ſuſtaining Grace. (4.) But above all, God permitted the perpetration of all this evil both in the Tempter and the Tempted, yet all this conſiſted with Gods Juſtice and Holineſs, becauſe God well knew how to convert all this evil into a greater Good, and to a more excellent manifeſtation of his own Glory; for if man had not ſinned, God had not died, to wit, that God-man Chriſt Jeſus, by whom and by which greater glory redounded to the great Creator, the Power and Juſtice of God (in Rejecting the Veſſels of wrath) and his Grace and Mercy (in receiving the choſen Veſſels) are moſt evidently and eminently declared, Rom. 9.22, 23▪ and 11.32, 33. Theſe are therefore groundleſs cavils to ſay, either God will'd or nill'd the Fall of man: If he will'd it, why did he forbid it, and how could he juſtly puniſh man for doing what God willed? Yea and is not this to make God the Author or approver of ſin? Or if God nilled it, why did he make a Serpent that Tempted man, and why did not God hinder the ſin of man by ſuſtaining him in his Temptation? All thoſe carnal Reaſonings againſt Gods Deep Counſels are but Fleſhly Folly controlling Divine wiſdom, in the bottomleſs and Incomprehenſible depth whereof it is confounded; for in this dilemma or double-horn'd Argument (which carnal reaſon raiſes againſt this great Truth) there is not a Full and Sufficient Enumeration of particular cauſes, becauſe God ſimply nether will'd nor nill'd mans Fall, but only ſuffered it to be ſo, yet not altogether unwillingly for this preſuppoſeth ſome ſadneſs to beſal the patient that ſuffers evil to be, and a greater power in the Agent (that doth the evil) p. 45as if God (the permitter of it) could not prevent it: So that Divine permiſſion is [quodam modo] a kind of Gods willing it, yet not as it was a ſin (for ſo God will'd it not, but with utmoſt deteſtation did prohibit it, and after it was done he did moſt juſtly puniſh it.) But as it was, 1. For Mans proof. 2. For diſcovery of the Creatures frailty. 3. As a mulct for Humane Confidence. And 4. As an occaſion of a greater manifeſtation of Divine Glory (as before) ſo God hinder'd it not, but ſuffer'd it to be, yet herein deſigning and directing all (both the Temptation and the Fall) to the higheſt advancement of his own Praiſe and Honour.

The ſeventh Remark is, (1.) The proper procuring Cauſes; And (2.) Gradual progreſs of this primitive ſin. (1.) The prime External Cauſe was Satan with his outward Inſinuations and inward Impulſes, John 8.44. 1 John 3.8, 9. The next Exterior Cauſe were the Ears, Eyes, Hands and Mouth of Man, for by thoſe outward Senſes and Members, the Allurements of Satan and Sin did penetrate to the Heart, and to the Internal Appetite. The Interior Cauſe was their Free-will, voluntarily turning it ſelf from God, and ſubjecting themſelves to the Devil; hereby they ſpoiled the Image of God Engraven upon them, loſt the due knowledge of, and true reverence to the Divine prohibitive Precept given to them, and Affected that Deity which the Devil had promis'd them: Yea, Laſtly, Hereby their Concupiſcence to the Forbidden Fruit was every where Irritated; ſo that the deſire of the Fleſh then ſet Eyes, Hands and Mouth to that ſinful work, inſomuch that though the Tempter was the firſt in the fault, becauſe he through Envy and Malice thus ſupplanted them, yet the neareſt and moſt immediate fault lay in the freeneſs of their own Will (according to the third Branch of the diſtribution of parts aforeſaid) whereby they freely conſented unto Satans Impoſtures, and forſaking God, they voluntarily yielded themſelves up to the Devil, therefore Satan is not ſo to be blamed for this firſt ſin, as that Man ſhould in the leaſt be excuſed. And as (1.) The ſundry Cauſes, ſo (2.) The ſeveral Degrees of the firſt ſin are very remarkable; ſuch was the ſubtilty of Satan in the Serpent, that by little and little, from leſs to more, and from more to moſt of all he uſher'd in the firſt ſin; for (firſt) He makes the Woman to liſten unto the Tempting Voice of the Serpent. (2dly.) He perſwades her to look upon the lovely Fruit. (3dly.) He prevails with her to pluck it and eat it. And (4thly) To give it to her Husband, that (by her perſwaſion) he might be ſeduced to a Society in her ſin, and all this in a very little time. Oh what a ſpeedy graduate ſin is, quickly paſſing from Eve's Ear (in hearkening to the Tempter) to her Eye (in gazing upon the Tree) and ſo immediately to her Heart; the Devil driving it (Jehu like) in a furious pace. Still ſin muſt not reſt there, but it muſt be propagated and communicated to others; Eve muſt hold forth the Tempting Apple to Adam, and (as Prov. 7.21.) With much fair ſpeech ſhe cauſed him to yield, yea, with the flattering of her lips ſhe forced him. The Apoſtle (Jam. 1.13, 14, 15.) points out the pedigree and proceedings of ſin. (1.) He clears God of being its Author; the Author of all good cannot be the Author of any evil, that is Morally ſo. (2.) Though the Devil ſtrike the Fire of ſin, yet 'tis Mans own Concupiſcence always finds him dry Tinder. (3.) This Luſt is the Mother of Sin, and Death is the Merit of it at laſt. (4.) Sin gradually incroacheth upon the Soul. 1. This foreign or Seed plot of ſin (by Satans over ſhadowing) begets Thoughts. 2. Thoughts irritate deſires. 3. Then ariſes an inward Titillation or Contemplative Delight. 4. This produces Conſent. 5. Then comes Action. 6. Action cauſes Cuſtom. 7. And Cuſtom Neceſſity.. Laſtly comes in Death, which is but a modeſt word for Damnation; the firſt and ſecond Death being implied in it: Thus ſin never ſtands ſtill at a ſtay, but from Concupiſcence or corrupt Nature is all along in Motion, (yea, in quick Motion) till it conclude in Death or Damnation, if the Grace of God prevent is not.

Now follows the fourth Branch of the Diſtribution, to wit the ſad conſequences upon the Sinners; The Lord (1.) Serves a Terrible Citation upon the Tempted before he came to the cenſure of the Tempter; ſo 'tis ſaid, thoſe firſt ſinners [heard the Voice of the Lord, &c.] Gen. 3.8. to wit either in a mighty Thunder (which is call'd Gods. Voice Pſal. 29. often,) as he ſpake to Pharaoh, Exod. 9.28. or in an Horrible Whirl-wind, as he ſpake to Job, Job 38.1. or the Lord comming as a juſt Judge, to judge them for their Sin, might form ſuch Articulate words in the Air as theſe, [yea, have they ſerved me thus? Have they made a conſpiracy with the Devil againſt me their Maker Indeed?] So ſome Interpret Leruach Haiom, ad Spiritum ſeu ventum Diei, Gods preſence did Demonſtrate it ſelf either by a Thunder or by a Whirl-wind, or by a dreadfuly angry Articulate Voice, though we tranſlate the words [in the cool of the Day.] This ſtruck ſuch a terrour into both the Offenders, that they both ran to hide themſelves for fear of Gods Majeſty, their ſinful Conſciences ſought to ſhun Gods preſence with as much folly as faultineſs; for he that formed the eye, ſhall he not ſee? Pſal. 94 9. p. 46and 139.2, 7. They ran with their fig-leaf Aprons into the Thickets, there to hide themſelves from an All-ſeeing God: Oh how many do ſo to this day? which Job (ſaying, If I cover my tranſgreſſion as Adam, then let this and that evil come upon me, Job 31.33, &c.) durſt not do: neither ought we to do it, Prov. 28.13. Beſides, ſuppoſe (what is not to be ſuppoſed) that they could have run from God, yet this would not do, unleſs they could run from themſelves too, for Haeret lateri lethalis Arundo, the wounded Deer, whither ever he runs, carries with him the fatal Arrow ſticking faſt in his ſides; The Guilt of their Souls and the terror of their Conſciences went along with them, whither ever they went. So would onelyonly have been like the Angled and Entangled fiſh with the Hook of the Fiſherman, that may indeed ſwim away all the length of the line, but the Hook in her mouth hales her back again; So God ſummons in ſinful man, ſaying, Adam where art thou? v. 9. not as if God knew not where he was, for he knoweth all things, Joh. 21.17. but to proceed againſt him after a judiciary manner, therefore is he brought from behind the Buſh at the Voice of the Lord, will he, nill he, he muſt appear and anſwer for himſelf, which he did (but untowardly) in the words following, v. 10. God would not condemn Adam before he heard him, and therefore asks him three Queſtions. The firſt was, as before, [where art thou?] to which Adam Anſwers, not directly [confeſſing his Sin] but indirectly [excuſing his flight] for three reaſons (all along hiding the true cauſe thereof.) Adam's (firſt, reaſon or ſhuffle was, that he heard Gods Voice, This he had heard before his fall, and feared not, but rejoic'd therein with greateſt joy: his (ſecond) ſhift or ſhuffle was, I was afraid, as if he had not feared God before, yes, with a filial fear, for his goodneſs, Pſal. 31.19. Hoſ. 3.5. as he was bleſſed, for bleſſed are they that fear the Lord, Pſal. 128.1. but now being a ſinner he had turned it into a ſlaviſh fear of Gods wrath; the joyful ſound of God, Pſal. 89.15. Mic. 2.7. was now become frightful to him: his (third) excuſe was, I was naked. Here alſo is now cauſa pro cauſâ, for before ſin, they were both naked, and were not aſhamed, Gen. 2.25. Pure nakedneſs was Gods Creature, wherein he had appeared before in Gods preſence without fear or ſhame, thus he would have transferred his flight to God, becauſe he had made him naked, and frighted him with his Thundering Voice, but alas, there was another pad in the ſtraw which Adam ſtudiouſly concealed, to wit, the Conſcience of his Sin. Hic murus Aheneus eſto, nil conſcire ſibi, nulla palleſcere culpâ. The ſecond Queſtion God asks Adam was &c. [VVho told thee thou art naked?] And the Third, [Haſt thou Eaten? &c.] thereby to convince him of his ſin, and to make him confeſs it: oh the wonderful condeſcenſion and kindneſs of God to man, thus to diſpute with him, whom he might juſtly deſtroy: Here, ſtill God's asking and arguing with man, ſaying, thy ſhameful nakedneſs could not come upon thee but by a Violation of my law, becauſe it is the puniſhment of Sin; doth it not demonſtrate that thou haſt broke my precept, and ſtrip'd thy ſelf of the Garment of Innocency? Why doſt thou not candidly confeſs the Truth? Why doſt thou not blame thy ſelf, but thy M… for making thee Naked? Thus the Lord moſt tenderly preſſeth hard upon him to convince his Conſcience of his Sin, when he might (in the rigour of his Juſtice) have confounded his perſon [ipſo facto] according to the Divine Menace [In the Day thou Eatoſt thereof thou ſhalt ſurely die, Gen. 2.17. Hereupon Adam puts in his Anſwer: a ſorry one, Gen. 3.12. wherein He makes (indeed) a confeſſion of his Eating, but it was only a cold confeſſion, and accompanied with transferring the cauſe of his Eating from himſelf both to the Woman and to God too, for he ſophiſtically argued from that common maxim [cauſa cauſae … cauſa cauſati.] The Woman was the cauſe of my Eating, and God was the cauſe of my having a Woman, therefore my Eating is cauſed by thy ſelf. Thus as he had blamed God before for making him naked; So now again for giving him the Woman, implying thus much: If God had not given me a Woman, I had never ſin'd againſt God: whereas had Adam argued aright, he would have diſcerned, that the Woman (much leſs God who forbad it) was no eſſential cauſe of his Eating (whereof that Maxim is meant) but by accident onelyonly; And had Adam acted as an Husband ought to do in the like Temptation, he could not have been cauſed by his Wife to Sin againſt God, but he ſhould (as Job did his Wife) have rebuked her for her Sin, and for Tempting him to her tranſgreſſion: It was the duty of his place to reprove her for it, and not to follow her in it. But the grand aggravation of all▪ was, when man could not come to be like God in Deity (as the Devil had deceived him) he will then make God like himſelf in Iniquity. This Adam did in tranſmitting his fault upon God (as if God had been the Principal therein, and himſelf but Acceſſory both to God and the Woman.

Oh the unp…ra…lel'd Gentleneſs of God in making no reply to Adams frivolous Apology! well may he ſay, Fury is not in me. Iſa. 27.4. God turns from him to Eve, Gen. 3.13. who confeſſeth the fact, yet denies the fault, imputing it to the Serpents fraud, rather than to her own ambitious Affections and too too liquoriſh Appetite; Thus ſinning and ſhifting came into the World both together.

p. 47Oh what woful work Adam and Eve here make to undo themſelves and all their poſterity, firſt Eve Teacheth Adam to Sin againſt God, and then Adam teacheth Eve to hide her Sin from God. Eve heard how Adam had transferr'd his Sin upon her, now when God comes to Arraign her, ſaying, What haſt thou done? She learnt (by her Husbands example) to throw off the Guilt from her ſelf to the Serpent, ſaying, The Serpent beguiled me, &c. wherein though ſhe lyed not, yet this excuſe did trebly tax her ſelf, (1.) That ſhe had hearkened to the Serpents lyes more than to the God of truth. (2.) That ſhe was not content with that happy ſtate wherein God had made her▪ but had affected a Deity of the Devils promiſing. (3.) Neither could the Devil have thus deceived her: unleſs ſhe had been willing to be ſo deceived, therefore the yielding of her Aſſent and Conſent (from her free will) to the Devils deceptions, was her own Crime, not the Serpents.

After this perſonal examination the moſt juſt judge proceedeth in a Judiciary way to pronounce Sentence, upon the ſinners, and firſt he begins with the Serpent and Satan in him, whom God examines not, as he had done the tempted, that he might bring them to repentance, but God would ſhew no mercy to the tempter, and therefore he is Doomed immediately without any examination, becauſe his ſin was from himſelf, he had none to ſeduce him unto ſin, but ſinned out of meer malice, againſt a greater meaſure of Angelical Light and ſtronger obligations of Caeleſtial Love: [Becauſe thou haſt done this, v. 14.] The fact was ſo obvious, the Devil could not deny it, ſo notorious, he had none to blame but himſelf. God praefixes this to ſhew he was not judged without cauſe, 'twas the Devils hatred to God (whoſe goodneſs he had blaſphemed to man) and his Envy to man, (that he ſhould be happy, when himſelf had loſt his happineſs) which prompted him to ſin: Upon this Conviction the Judge paſſeth Sentence. [Thou art curſed, &c.] In which there are four parts. 1. He is curſed above all Cattel. 2. He muſt Crawl and Creep upon his Belly. 3. He muſt lick up the Duſt of the Earth for his meat. 4. He muſt live under a fatal enmity forever, v. 14, 15. All which have a double ſenſe, the, 1ſt. Literal, pertaining to the Serpent as Satans Organ and Inſtrument, the 2d Myſtical, pertaining to the Devil, who was the chief Actor and Author of all: For it cannot rationally be imagined, that ſo much Divine ſeverity ſhould be executed upon the Corporal Serpent (who could not ſin, inaſmuch as the Law was not given to him, but to man, and where there is no Law, there is no Tranſgreſſion, Rom. 4.15.) And the Spiritual Serpent, (the Devil, the chief Abettor) ſhould ſcape ſcot-free. Therefore it muſt be granted that the Author was Doom'd with the Organ, and if the Organ had ſo dreadful a doom (according to the literal ſenſe) how much more dreadful was the Doom (according to the Myſtical ſenſe,) upon the principal Author. Who muſt therefore be principally underſtood in this Doom of the Serpent. 1. The Doom on the Organ, and 2. On the Author may be diſtinctly conſidered, (1.) That on the Serpent. Who hath his ſhare in the puniſhment, as he had been the Devils Inſtrument, for the ſeverity of Divine Juſtice is declared againſt the Inſtruments of ſin (as well as againſt Authors of it,) Exod. 32.20. Lev. 20.15, 16. Though they cannot be guilty of ſin, whereof man only is capable, yet the Law ſaith there, that the Beaſt ſhall be burned, wherewith the beaſtly man had carnal copulation, to ſhew the hainouſneſs of the ſin: And not only the Law of God Judgeth thus againſt the Organ or Inſtrument, but alſo the Law of Man, for a Judge condemneth not only the Forger of falſe Bonds, Deeds, &c. But alſo the very Pen wherewith they were written: And not only the murderer; but alſo the very weapon wherewith the Murder was commited: And as the Bodies of the reprobate (which are but the Organs of their ſinful Souls) are doomed to damnation, ſo is the Serpent here doomed for lending his Body, Mouth and Tongue in this firſt ſin to the Devil: Hereupon (1.) He who was a Beautiful and Delightful Beaſt to behold (without all doubt) before, now became accurſed above all Cattel, and moſt hateful to God, men and all the other Beaſts, which all do Shun as their common enemy: (2.) He was cut ſhorter by the feet and made to wriggle on his Belly, that before this the Serpent had Legs to lift him up a little from the ground (which might, Improved by Satans artifice, put him into a better decorum for Conferring and Converſing with the Woman) is not improbable, becauſe he is conſorted with the Beaſts of the Field, Gen. 3.1. Which are diſtinguiſhed in kind from creeping things, Gen. 1.25. Now as Satan by his ſin, of an Angel became a Devil, ſo the Serpent by this ſin of a walking Beaſt became a Creeping thing, and confined to that painful poſture of motion: (3.) Duſt muſt be his diet, which his crawling upon the ground muſt raiſe up to his mouth, and if he feed on any other food, yet 'tis that every foot doth tread upon, ſo muſt have duſt or dirt upon it to defile it.

'Tis not improbable, that the Serpent went before in a more erect poſture than now (for the more noble a creature is, the more erect that creature goes, as beaſts being more noble than creeping things, and Man than Beaſts, Yea and Noblemen than Ruſticks are more erect in their goings) and that he fed before upon fruit, but now he is either famiſhed or fares worſe than any p. 48other creature: (4.) Inſtead of that Amity and Familiarity he had with the Woman, God Inflicts an everlaſting enmity 'twixt him and her, yea the brood of Serpents and the whole race of mankind are irreconcileable enemies to each other, ſo that Serpents dare no more go abroad openly, but hide themſelves in holes and hedges: This implacable enmity is more forcible 'twixt the Female Sex and the Serpent, inſomuch that a Woman, is more affrighted (than a man) at the ſight of a Serpent, and the Serpent is affrighted at the ſight of both Man and Woman; Eſpecially, If they be (as naturaliſts ſay) naked, as if by inſtinct he remembred the time, when he and Naked Adam and Eve ſtood before Gods Bar, to receive this Doom of Enmity: Yea Bodinus relateth that if there be but one Woman amongſt a great multitude of men, the Serpent will make at her and Sting her about the heel: And Rupertus reporteth, that if a Woman treadeth (never ſo lightly) with her barefoot upon the head of a Serpent, the Serpent dies immediately, but if the Serpent do firſt bite her heel, the Woman dies of the poiſon: As the venomous Gall of Serpents is fatal to mankind, ſo the faſting ſpittle of mankind is deſtructive to Serpents: Yea 'tis further ſaid, that when a Serpent hath ſtung a man, he cannot crawl into his hole any more, as if the very Earth would revenge mans Quarrel upon him, by ſhutting up her mouth, and not receiving him into her Caverns. Thus corruptio optimi eſt peſſima. The former fond Amity God Spoils and changes into an Inveterate Enmity. This was Gods work as a puniſhment, who is ſaid to put enmity in Egypt againſt Iſrael, Pſal. 105.25. Yet God qualifies this miſery with ſome mixture of mercy? For this long warring enmity ſhall end in Victory to Man, but in Ruine to the Serpent, for though the Serpent ſhall wound mans heel, which is only the extream part of the foot, ſo as to make him halt and be hindred in his going, yet 'tis but one heel only, he ſhall not wound both the heels; So that the ſound heel ſhall help the hurt one: But man ſhall not ſo much aſſault the extream part or Tail of the Serpent, bur he ſhall break his very H…ad, wherein all his Power, Policy and Poiſon is placed. A Serpent is not quite killed till he be knock'd on the Head, and therefore he moſt carefully ſecures it as by many outworks in circling his long body with many circles about it, all which he will hazard to ſave his head, for if that be once broken, his life is loſt: and whereas the Serpent dare not ſet upon a man but at unawares and privily, yea both behind and below, Gen. 49.17. Yet man dare encounter the Serpent like a Champion aiming to hit his very Head with his Club, and ſo to give him a moſt mortal blow. So Heb. Shuph percutere ſignifies: Now come we from the Organ (the Serpent) to the Author Satan who was principally concern'd in this ſevere Sentence: After the Serpents, comes the Devils Doom to be diſcourſed: The ſame Doom that God denounced againſt the Serpent in the Literal and Corporal ſenſe, was alſo againſt the Devil (who poſſeſſed and employ'd the Serpent) in the Spiritual and Myſtical ſenſe: Authors, Actors and Abettors muſt (both by the Law of God and Man) all be puniſh'd together. (1.) The Devil is denounced [Curſed above all created things.] As the Serpent was condemned as a common enemy to all creatures, ſo Satan as the Common Enemy to all mankind, curſed in himſelf, and a curſed adverſary to God and his people: Though this was not the Devils Firſt Condemnation (for that was done at the fall of Angels) yet was it a further confirmation of it, for his being the founder of the fall of M…n: This new crime brought upon him a new curſe to the old, the ſum of both being the Fire of Hell which God prepared for the Devil and his Angels, Mat. 25.41. And putting them in everlaſting Chains, till they be caſt for ever into that lake that unquenchably burns with Fire and Brimſtone, Jude v. 6.2 Pet. 2.4. Rev. 20.10. Thus as the Devil ſeduced our firſt Parents, not as a naked Devil, but in the Shape of the Serpent, ſo that old Serpent receives his Doom in the Shape of the Serpent alſo, againſt whom God thus Thundered.

The ſecond part of the Divine Doom upon the Devil in the Serpent was [Gnal Gechoneka] upon thy Belly ſhalt thou go: In this alſo Satan hath his ſhare, and indeed the worſt ſhare, as he is under a deeper curſe than the Serpent (who is not capable of the curſe of damnation, to which the Devil is Doomed) ſo he lies under a deeper dejection, for though the Serpents place (unto which he was debaſed when he loſt his Legs) was the ſuperficies or ſurface of the Earth upon which he muſt crawl; but the Devils place into which he was dejected and debaſed wa…a great way below the Earth, even the Nethermoſt Hell. He was hurl'd out of Heaven, Luk. 10.18. Caſt down to the Earth, Rev. 12.9. Yea driven under the Earth even into Hell which is his Final Judgment, Rev. 20.10. So that Satan is doomed here to a more abj ct condition than the Serpent, in as much as for a walking beaſt to be made a creeping, crawling creature is nothing ſo vile a State, as for a glorious Angel in Heaven to be made a Damned Devil in H…ll. The Devil is here doomed to go upon his Breaſt and Belly, as he aſſaulteth men (1.) By pride, which is ſeated in and ſignified by the Breaſt, and (2.) By luſt, which is ſeated in and ſignified by the Belly; and he is ſo doomed downward to Hell that he cannot once lift up his Head any more to Heaven▪ as ever deſpairing of mercy.

The third part of the Devils Doom is, [Duſt ſhalt thou eat all thy days.] The Devil is p. 49curſed above all creatures, as he is doomed to everlaſting ſinning as well as to everlaſting ſuffering. Duſt is the worſt Diet in the World: The Devils Diet (to which he is reduced) is nothing but Dirt, nay more defiling than it; the food (whereby ſpiritual life is preſerved in Angels) is that joy they have in the contemplation of God, Mat. 18.10. or in the Innocency or penitency of Men. Luke 15.7, 10. This ſhould have been his food had he continued an Holy Angel, but now degenerating into a wicked Devil, his meat is to be miſchievous both to God and good men: He is fed with the filth of ſin as the naſty Hog is with Draffe; This unclean Spirit is as much delighted with defiling Himſelf and Mankind with the Dirt of all Debauchery, as the unclean Sow is to wallow in the mire.

This is Satans ſweet-meat to make Sinners like filthy Dogs, that lick up their own Vomit, in ways of Impurity and Impiety, 2 Pet. 2.22. Thoſe are his Prey, his daily Bread, or rather Dirt whom he ſeeks continually to devour. 1 Pet. 5.7. and this is to him as delightful (if he have any delight) as eating Meat is to the Hungry Appetite; he is confined to have no other food but filthy things. Thus he, not ſo much like Behemoth, who cats Graſs as an Oxe, Job 40.10. but with the Serpent here feeds upon Duſt or Dirt, ſwallowing down ſinful ſouls which yet he muſt Vomit up again, for God will caſt them out of his Belly, Job 20.15. He ſins every day that unpardonable Sin againſt the Holy Ghoſt, and therefore ſhall lie loweſt in Hell, yea and every Soul whom he draweth thither by his Temptation, ſhall be as a milſtone hang'd about his Neck to hold him down loweſt in the bottomleſs Lake.

(1.) Oh how are Earthly men (whoſe footſtool is Heaven and whoſe Throne is the Earth, minding onelyonly Earthly things) the Devils meat!

And (2.) Oh pray for the accompliſhment of that promiſe that the old Serpent may not for ever hurt the Herbs of Grace, thoſe Green Graſs, the Saints, but that he may be reduced to his old Diet of Duſt, Iſa. 65.25. which Goſpel promiſe plainly importeth that this literal curſe upon the bodily Serpent did imply further and fuller myſteries, ſo Mic. 7.17. Deut. 32.24. That the Devil may be remanded to his firſt Damnation.

(3.) ☞ Oh that we may not have dirty hearts, nor lead dirty lives. So we are given as Diet to the Devil. If we be Holy ones, God will lay his charge upon Satan not to hurt us, (eſpecially if green and growing in holineſs) Rev. 9.4. Never was David more tender of having his Son Abſolom hurt, 2 Sam. 18.5. than God is of ſuch Servants; who grow in Grace and Godlineſs.

The fourth part of the Devils Doom is; [I will put enmity &c.] Though Satan be more darkly doomed in the three former parts on the Serpent, yet more clearly in this fourth; Some indeed do ſay that God would not expreſly Doom the Devil in the Serpent for two reaſons. (1.) Leſt Adam▪ and Eve knowing that there was ſome Spirit in the Serpent, they might have faln into more grievous miſtakes, (2.) Leſt the Jews (now weak) might think there was another power beſides God, that was able to oppoſe the counſels of God. Yet the Divine Doom in this fourth part of it is properly and without a figure declared and denounced againſt the Devil (himſelf) as well as againſt the Serpent. [Vaeibah Aſhith] I will put enmity, &c. Here begins the book of the Lords Wars, Numb. 21.14. which compendiouſly containeth the continued combat betwixt the Church of God: and the God of this World, as the Devil is call'd, 2 Cor. 4.4. Here the Lords hand is upon his Throne, as Exod. 17.16. and he hath ſolemnly ſworn, that he will wage war (not with Amalek only, but) with all the Seed of the Serpent (thoſe Serpents and Generation of Vipers, Mat. 3.7. and 23.33. and children of the Devil. Joh. 8.44. 1. Joh. 3.10, &c.) from Generation to Generation: Though there be an irreconcileable antipathy betwixt all the brood of Serpents, and the whole Race of Mankind according to the literal ſenſe, yet the ſevereſt and ſharpeſt Hoſtility lyes betwixt the Godly ſeed of the Woman, and the wicked ſeed of the ſpiritual Serpent Satan (according to the myſtical ſenſe) who, when diſcerned in his proper colours as a Devil, is abhorred of all Mankind in General: (like as he hateth all Mankind without Exception) and therefore this crafty Devil always ſtudiouſly hides his hatred to man under ſome ſpecious pretences of good-will to mankind (as he did here to Eve) by which prevalent impoſtures he holdeth the greateſt part of the World to lye in wickedneſs, as his Vaſſals. 1 John 5.19. and ſo comes to be called the God of this World. 2 Cor. 4.4. And though this War and Acts of Hoſtility had their beginning here, yet there ſhould never be an ending thereof, until Chriſt (the promiſed ſeed of the Woman) conquer the Devil, and caſt him into the lake of ſire and brimſtone. So that the iſſue of this long-laſting War, ſhall certainly be ruine to the Devil, but victory to the Elect in Chriſt.

This is the undoubted ſcope of the firſt Goſpel that was Preached here in Paradiſe unto faln Man, being both comminatory to the Tempter, and conſolatory to the Tempted: that as by the former the Devil might be caſt down into deſpair, ſo by the latter our firſt Parents might p. 50be raiſed up into ſome hope of mercy, ſeeing this Goſpel is wholly prophetical, foretelling the future and wonderful Cataſtrophe and Iſſue of both thoſe mutual implacable Hoſtilities, wherein two pairs or couples of Enemies are expreſly conſiderable: The firſt couple of Enemies in this enmity are Satan and the Woman, Hebrew [Benekah Uben Haiſhah] Here the Lord ſpeaks to Satan whom the Serpent did perſonate, paſſing from the thing ſignifying to the thing ſignified, as Daniel paſſeth from the great Tree to the great King ſignified by the Tree, Dan. 4.13. and as both Paul and Peter paſſeth from the Stone to Chriſt ſignified by the Stone, Rom. 9.33. and 1 Pet. 2.6. &c. So God here paſſeth from the Serpent to Satan ſignified by the Serpent (as [Signum pro Siguato] the Sign for the matter ſignified) ſaying, I will put enmity 'twixt thee [O Satan] and this Woman, as the Hebrew word [Haiſhah] importeth, God (as it were) pointing to her with his finger: 'twixt thee the Seducer and her the Seduced by thy Seducements: Therefore by this woman cannot be meant the Virgin Mary, as the Popiſh Monks have dotingly dreamed; for this enmity began long before the bleſſed Virgin was born into the World, and that Monkiſh Dream is notoriouſly derogatory to the honour of Chriſt, while it transfers the Glory of that Victory over the Serpent from the Son to the Mother, from our Redeemer to Mary who her ſelf call'd her Son [my Saviour] Luke 1.47. eſpecially as thoſe Doting Dreamers read the following clauſe Hi for Hu, the Feminine for the Maſculine, She for He, as if Mary the Mother had broke the Serpents Head, and not Chriſt the Son.

This is the Sandy Foundation of many Popiſh Fopperies. And though God here putteth enmity 'twixt Satan and the Woman, yet this implyeth not that the Man ſhould continue in any Amity with Satan, but God oppoſes the Woman (as the weaker Veſſel) to Satan, becauſe the Woman was firſt deceived by Satan, and by this weak Veſſel God would put Satan to ſhame, and becauſe the Woman being firſt in the tranſgreſſion was the firſt that needed Comfort, yea and Counſel too, never any more to hold any friendly familiarity with Satan, but to look upon him as a deadly Enemy.

This very law did moſt graciouſly open a door of hope for Repentance and Salvation to our firſt Parents. The law of this laſting enmity came from God as a Judge to Satan, but as a Friend, Father, and Phyſician to them; for to flee from Satan (as an Enemy) is to flee from Sin and Death, and to return to God and Life. And without all doubt our firſt Parents were both mindful and obſervant of maintaining an enmity (according to this Divine law) againſt the Devil all the many years that they lived after, for Adam lived 930. years after this.

The ſecond pair or couple of Adverſaries in this Enmity is the two Seeds, the Seed of the Serpent, and the Seed of the Woman, the ſenſe whereof is this, (1.) By the Seed of the Serpent is not only meant thoſe Venemous Creatures that have enmity with Mankind according to the literal ſenſe, but alſo (1.) All the whole brood of Devils which Lucifer drew into the ſame condemnation with himſelf, and therefore is call'd the prince of Devils. (2) All the whole race of wicked men, call'd the Children of the Devil (as before) John 8.44. and 6.70. and Act. 13.10. according to the myſtical ſenſe, for God having catch'd Satan in the Serpent, holds him faſt there, until he had paſt this direful Doom upon both in one. Satan entred into the Serpent willingly, but he was held there unwillingly by Gods hand.

(2.) By the Seed of the Woman is meant primarily that God-man Jeſus Chriſt who is Chriſt perſonal, and ſecondarily all the Elect of God in Chriſt, and thoſe are call'd Chriſt Myſtical, 1 Cor. 12.12. the head with his Members: and though the man be not expreſſed either in the former or in this latter clauſe, yet is he not (in either) to be excluded, Man is left out here, as holding out the great myſtery of the Incarnation, for Chriſt was ſo the Seed of the VVoman, that he was not at all of mans Seed, Iſa. 7.14. and between Chriſt and Satan was the wideſt enmity, for Chriſt conſented to Satan in nothing; when the Prince of this World (the Tempter) came to Tempt our Redeemer, he found nothing in him, Joh. 14.30. no compliance, no corruption to work upon: yet as the Seed of the Serpent is collectively taken not only for Beelzebub the Prince of Devils and the God of this VVorld, but alſo for all the Evil Angels that did fall with him, and for all the reprobate that are led captive by him, ſo the Seed of the VVoman muſt alſo be collectively taken, including all the Elect as Members with the Head. Thus the bleſſed Virgin together with all true Chriſtians (in Chriſt) are included, who are all ſaid to wreſtle with principalities and powers, and ſpiritual wickedneſſes in high places, Eph. 6.12. and their whole life is a warfare, 1 Tim. 1.18.

The third pair, or couple of Champions (to match each other) in this Enmity and Hoſtility, is again primarily Chriſt and the old Serpent, Satan, whoſe Duel was fought in the fulneſs of time, Mat. 4.1, to 13. and Luke 4.1, to 13: See a full deſcription of this moſt dreadful Duel in my Church Hiſtory plot the 22th, from page 317, to 327. Chriſt alone is that ſtronger Man that conquers the ſtrong Man, Luke 11.21, 22. that draws the Dragon out of his Don, and cracks his Crown (as is here promiſed) that deſtroys his works, Heb. p. 512.14. that makes him to fall like Lightning from Heaven, Luke 10.18. yea, from the Heaven of mens Hearts, 2 Cor. 10.4. that he (himſelf) might dwell in them, Eph. 3.17. It was Chriſt that perſonally ſpoiled thoſe principalities and powers, and made a ſhew of their broken Heads openly, triumphing over them on his Croſs, Col. 2.15. Chriſt was that only one of the Seed of the Woman, that was able to match and over-match the Devil, and he perſonally comes out of the Camp of the Saints (as David did out of the Camp of Iſrael) to fight Hand to Hand with this great Goliah; and therefore it is ſaid here, he ſhall not ſo much aſſault thy Seed, Oh Serpent, but thy ſelf, Oh Satan; for in his deſtroying thee, he deſtroys thy Seed alſo, ſeeing the Serpent and his Seed ſtand and fall together; and that he may deſtroy thee 'tis ſaid, he ſhall not ſo much aſſault thy Tail, Oh Serpent; for that being cut off, may grow, again, but thy Head, where all thy Power, Policy and Poyſon lyeth, he ſhall break thy Head, and trample thee under his Feet; yea, and he will tread him under our Feet ſhortly, (as he hath already done under his own Feet,) Rom. 16.20. All the Godly Seed of the Woman ſhall ſecondarily partake of this Triumph in Chriſt, as all the wicked Seed of the Serpent ſhall be trodden under foot with Satan. In all this the Law of Retaliation is obſervable. God gives Satan here Middah beneged Middah, as the Hebrew phraſe is, meaſure for meaſure. Per quod quis peccat, per idem punitur & ipſe. Satan was now Triumphing in his Victory over the Woman; now God retaliates the Devil, as he had ſeduced a Woman, ſo he ſhould be deſtroyed by a Woman: Here is an excellent Antitheſis, Satan had conquer'd Eve and her Seed, but Mary (who is call'd a Woman) foreign by way of Eminency, Gal. 4.4.) and her Seed (Chriſt) ſhould conquer Satan: By the former Haiſhah (or Woman) came in Death, but by the latter came in Life and Salvation: The Seed of the Woman ſhall break the Serpents Head, that is, Satans Kingdom, Headſhip and Dominion over Men, yea, and Sin, which is the Scepter of his Kingdom, and till this be done, all that the Devil can do, is to bruiſe the Heel of that Holy Seed; he may nibble at the Heel, but he cannot reach the Head. Achilles is ſaid to receive his Mortal Wound by Pyrrhus in the Heel, but he that is born of God, keepeth himſelf ſo, that the wicked one cannot touch him, 1 John 5.18. However not with any of his deadly touches. He cannot thruſt his venemous Sting ſo far into him, as to cauſe him to die; for Chriſt (who is our life, Col. 3.4.) can as ſoon die at the Right Hand of his Heavenly Father, as in the Heart of a true and ſound Believer, becauſe his Life is hid with Chriſt in God. The Fathers Life is bound up in the Life of his Child, as Gen. 44.30. The Devils Commiſſion here is not to hurt both the Heels, but one only, as before; ſo that the faithful Chriſtian ſhall ſtand firm upon one Heel, even when he is hurt in the other; and even this hurt in one only Heel is far off both from the Head and from the Heart; and though the iniquity of his Heel do not only encompaſs him, but alſo (through the Serpents ſubtilty) overturn him too, yet God redeems his Soul from the hands of Hell, Pſal. 49.5, 6, 16. The Believer riſeth again, and becomes more than a Conqueror, Rom. 8.37. And what is that, but to be a Triumpher? 2 Cor. 2.14. We do over overcome (as the word foreign ſignifies) becauſe through Faith in Chriſt we overcome before we Fight, and are ſure and ſecure of Victory. Chriſt (himſelf) hath broken the Head of the Tempter, and he hath left only Tale-temptations for us to grapple with, which Chriſt in us (the hope of Glory) doth alſo conquer for us, while he reigneth in us, and rideth on us as on his white Horſes all the World over, Conquering and to Conquer, Rev. 6.2. Therefore this bruiſing of the Heel as it relates to Chriſt perſonal, points out (1.) The Humanity of Chriſt, which was his Heel or lower part (as his Divinity was his Head or upper part) and which Satan did indeed bruiſe; or (2.) The Heel or lower end of Chriſts publick Miniſtry. When Chriſts hour was come, and that hour of the power of darkneſs, then the Serpent did bite Chriſt by the Heel in putting him to Death, yet even then and thereby Chriſt gave Satan a moſt deadly blow upon the Head, for though Chriſt died a ſhameful, painful and curſed Death for us, Gal. 3.13. as being hanged on a Tree, Deut. 21.23. to expiate the Curſe brought in by this forbidden Tree, Cant. 8.5. yet was he quickened by the Spirit, 1 Tim. 3.16. Roſe again for our Juſtification, Rom. 8.34. and ſwallow'd up Death in victory, Iſa. 25.8. 1 Cor. 15.57. And to this very Promiſe and Prophecy many Scriptures have a moſt excellent Reference, as Pſal. 56.7. and 89.52. and 49.6. and 22.17. 2 Cor. 13.4. and 1 Pet. 3.18. Thus Chriſts Head was not broken, but his Heel only was bruiſed.

As the bruiſing of the Heel relates (2.) To Chriſt Myſtical, his Church or Chriſtians; ſo it pointeth out (1.) The Bodies of the Saints which are as the Heel and lower part, as their Souls are the Head and upper part (according to Mr. Mead's Notion) and Death hath power over the Heel or Body below (while the Head or Soul is in Bliſs above) yea, and the Devil hath play'd his Tricks with the Relicks of Saints Bodies, whereby he infuſed the Romiſh Doctrine of the Worſhip and Invocation of the Martyrs, of which Wound in the Heel that Church halteth unto this day.

p. 52(2.) It pointeth out the unſound part of the Viſible Church, or Hypocrites which are but the Heel of the Church of Chriſt. Thoſe are (indeed) within the Devils Commiſſion here to bruiſe and break for a further manifeſtation of Gods Glory, and that they which are approved might be made manifeſt, 1 Cor. 11.19.

(3.) It pointeth out the Church Militant on Earth, which is but as the Heel or lower part thereof, (the Church Triumphant in Heaven being as the Head, and out of Satans reach.) This Heel the Devil is frequently wounding, yet is it but a ſleight Wound, which, though it may be painful, is never Mortal, like the Wound in the Heel far from the Vitals, the Head or Heart. All the Perſecutions of the Church here below do indeed reach their Bodies, Goods, or good Names, yet are they only as a bruiſe in the Heel in compariſon of the better part, the Spiritual Life whereof cannot be endangered, Mat. 10.28. Neither the Devil nor his Inſtruments are able to reach the Soul below or the Saints above.

☞ Herein is contained an entire Chriſtian Catechiſm touching the Malady and Miſery of Man by the Fall, and the Remedy and Reparation of miſerable Man by Chriſt; this is pure Goſpel, that our Adverſary the Devil is laid along upon the ground as the Serpent, or overwhelmed and turned upon his Back by the Meſſiah, ſo (though he be an implacable Enemy) can do no great miſchief as he is puniſh'd, and put into ſuch a painful poſture; and though he ſting us in the Heel, and make us halt, yet muſt we go halting towards Heaven, as Jacob did over Penuel, Gen. 32.31. Yea, Run the Race ſet before us, Heb. 12.1.

Now after the Tempter follows the Doom of the Tempted.

(1.) The Doom of the Woman being firſt in the Tranſgreſſion, 1 Tim. 2.14. Her Doom is threefold. (1.) For ſeducing her Husband ſhe is Doomed to Sorrow. (1.) In Conceiving. (2.) In Bringing forth. (3.) In Bringing up too. (2.) For pleaſing her Palate, ſhe ſhall have pain in her Womb: No Female of any kind hath greater pain than that of a Woman, as Naturaliſts ſay. (3.) As ſhe proved a ſtumbling block to her Husband (to whom ſhe ſhould have been an Help meet) ſhe is Doomed to a Subjection to him, v. 10. to have her dependency upon her Husband both for Direction, Protection and Proviſion; hence it is, that oftentimes againſt her own will ſhe endureth the uneaſy Yoak of an unequal Ruler; yea, and againſt Gods will too, for God would not have Husbands to rule with rigour (though he grant them a righteous Rule) over their Wives; he would not have them bitter againſt them, Col. 3.19. Eph. 5.28.33. 1 Tim. 2.12. 1 Pet. 3.1▪ yet in all this we have a fair Specimen of Divin… Mercy.

(1.) That God doth not caſt Eve off, or curſe her, as he had done the Serpent. All this was a fatherly Chaſtiſement rather than a ſatisfactory and proportionable Puniſhment. God might have inflicted the mulct of ſudden death upon her, which ſhe had merited; he might have taken away the Bleſſing of Fruitfulneſs before promiſed, but he only mingleth it with Dolours and (yet tolerable) Tortures. Though the Throws in Birth be ſo torturing as no kind of Torments can parallel (inſomuch that Medea in the Tragedy ſaid, She had rather die ten times over in Battel, than bring forth but once only) yet God mitigates the rigour of his Juſtice with his ſweet Mercy in Dooming her only to Temporal Pains where Eternal Death was deſerved; this was remitted for the Seed newly promiſed, Ezek. 18.23. Pſal. 103.10, &c.

(2.) Thoſe grievous pains are not ſo grievous as the Curſe and Wrath of God, and the pains of Hell, all which was the Devils Doom.

(3.) Thoſe pains were impoſed to bring her to Repentance, and to make her long for Heaven, where all pain and ſorrow is done away.

(4.) Thoſe Pains are recompens'd with following Joy, John 16.21.

(5.) Neither is all hope of life cut off from her, if ſhe continue in faith, &c. 1 Tim. 2.15.

The laſt part of this Divine Doom is upon Adam, God, obſerving the ſame order therein as they had ſinned, the Offender who ſinned laſt is ſentenc'd laſt; and herein is ſpecified, (1.) The Cauſe of the Doom, and (2.) The kinds of it, which are three. (1.) The curſing of the Earth to Man. (2.) The toilſom life of Man. (3.) His tireſom Life to expire in a bodily Death, v. 17, 18, 19, &c. All which were only Temporal, not Eternal puniſhments, for God makes no mention here of Eternal Death, (which is the proper puniſhment of ſin, Rom. 6.23.) becauſe by the promiſed Meſſiah here a Reconcilement was made betwixt God and Man, both for Remiſſion of Sin, and the Grace of Eternal Life were contained in the promiſe of that Seed which would break the Devils Head: Hence 'tis concluded by all ſolid Authors, that Adam was not Damned, but Saved, upon thoſe grounds.

(1.) He was a Type of Chriſt, and never any Reprobate or Damned one doth the Scripture make to Typifie our Saviour.

p. 53(2.) The Promiſe of the Meſſiah was given to them both upon their Tranſgreſſion, which they laid hold on by Faith, and therefore Adam call'd his Wives Name Eve, that is, Life, or living in Teſtimony of his Faith in and Thankfulneſs for that lively (and Life-giving) Oracle concerning Chriſt, v. 15. whereby Eve (as well as himſelf) had a reprieve from Death, and became the Mother of all living, whether a Natural or Spiritual Life, v. 20.

(3.) Adam is expreſly call'd the Son of God, Luke 3.38. ſo he cannot rationally be reputed a Son of Death or Damnation.

(4.) Neither is it probable that God would Damn the firſt Root of all Mankind.

(5.) 'Tis as unlikely alſo that God ſhould permit the very firſt Image of himſelf to periſh Eternally, though he did permit him both to ſin, and ſuffer for ſin Temporally.

(6.) 'Twas the Judgment of the Godly Jews before Chriſts time, that Wiſdom (which is Chriſt) brought our Firſt Father out of his offence, and preſerved him from Wrath to Glory. Wiſdom, Chap. 10.1. which, though Apocryphal, contradicts not Canonical Scripture: Notwithſtanding all this, yet our Firſt Parents are further Doomed; (1.) To an Expulſion and Ejectment out of Paradiſe; and (2.) To a debarment from taſting of the Tree of Life, for their taſting of the Tree of Knowledge, &c.

(1.) Of their Ejectment out of Paradiſe; This Baniſhment (or Expulſion) was a Civil Death, according to the Law, and ſo they were civilly Dead in that very Day wherein they did Eat Forbidden Fruit, according to the Divine Menace, Gen. 2.17. Yet Gods Philanthropy or Love to Mankind did mix ſome Mercy with this Wrath▪ in as much as God did not turn thoſe Offenders out Naked, but made Coats (not of Line, Wooll or Silk, but) of Skins, and clothes them, Gen. 3.21. A far better covering than thoſe Fig-leave Aprons of their own contriving. v. 9. which was neither large, long, laſting enough; nor could it ſecure them from the harm of either heat or cold, as the Coats of Gods making might do. God is ſtill careful of their Welfare both in Body and Soul; God put them in Leather (whereas he might have given them better clothing) undoubtedly to humble them, and to bring them to Repentance; yea, and this Livery on their Backs did inſtruct them from God concerning the Skin of the Lamb of God (that grand Sacrifice of the World) and that they ſhould be clothed with the Robe of his Righteouſneſs, as they now were with the Skins of thoſe Beaſts that were Sacrificed to God, as ſo many Types of Chriſt. This may ſerve to check all Vanity in Apparel, which only is a Badge of our Rebellion.

(2.) Of their Debarment from the Tree of Life, v. 22. That miſerable Knowledge they had got by taſting of the Tree of Knowledge, now debars them from all taſting of this Tree of Life; not ſo called as if it could give Life by Operation, but as it was a Symbol and Sacrament of Life in Signification: Had they not only taſted of this Tree, but eaten up the Tree it ſelf, it could not have carried off that Sentence of Death (or State of Mortality) to which God had Doomed them, and therefore they are debarred from i…, as from an abuſe of that Sacrament, which would have added more to their ſin and puniſhment, and that they might look out and up to the promiſed Meſſiah, who opens a Door to better Sacraments, and to a better Paradiſe, Rev. 2.7. and 22.2. by whom thoſe very Angels (which terrified them both from the Tree, and from Paradiſe with Flaming Swords) are now reconciled to us, Col. 1.20. So that now they are Miniſtring Spirits to all the Heirs of Salvation, Heb. 1.14. Thoſe Cherubims and Courtiers of the King of Heaven do now Nurſe us, Guard and Comfort us in the ſecond Adam, who were a Terrour to the firſt Adam when faln, and are ſo to all in him, Iſa. 37.36.

Some may ſay, Was not this grievous puniſhment over-great for ſo ſmall an offence.

Anſw. 1. What the Fruit of this Tree was whereof they took and ate, is but Curioſity to enquire, when the Scripture is not pleas'd to expreſs. Some ſay, (1.) It was a Vine-tree, becauſe of the Inſtitution of the Sacrament wherein Wine is uſed, but that is a Sign of Chriſts Blood, not a Symbol of Mans Tranſgreſſion. (2.) Others ſay it was a Fig-tree, becauſe they made themſelves Aprons of Fig-leaves, but they had more cauſe to abhor that Tree above all others, and not to uſe its Leaves; neither are Figs ſo beautiful to the Eye as this Fruit was, Gen. 3.6. (3.) Mahomet (in his Alchoran) calls its a Pomegranate or Peach call'd pomum Paradiſi: But (4.) The moſt receiv'd Opinion is that of Bernard's [Stole an Apple, and loſt Paradiſe] with an Apple. The Devil cheated them into a Fools Paradiſe with loſs of the Earthly, and hazard of the Heavenly Paradiſe; and this is grounded upon Cant. 2.3. and 8.5. where Chriſt is compared to an Apple Tree, and is ſaid to raiſe up his Spouſe faln under the Apple Tree; but where the Scripture is ſilent, we muſt be ſilent too.

Anſw. 2. 'Tis ſafer to ſay, As God made Man of Nothing, ſo Man offended God for a matter of Nothing, but not in a matter of Nothing. It was the Speech of that Blaſphemous p. 54Pope (Julius the third) when enraged at his Steward for not bringing a cold Peacock to his Table according to his order; and when entreated by one of his Cardinals not to be ſo much moved at a matter of ſo ſmall moment, he anſwered, If God were ſo angry for an Apple, that he caſt our Firſt Parents out of Paradiſe for it, why may not I (who am Gods Vicar) be angry for a Peacock, which is a greater matter than an Apple? Thus he proclaim'd himſelf that Apocalyptick Beaſt, whoſe Mouth belcheth out great Blaſphemies, Rev. 13.5.

3. Though the Act of taking an Apple ſeem a ſmall thing in reſpect of the Subject or Matter taken, yet it is a great thing in reſpect of the Object, to wit, the great God who was diſobeyed herein: 'Tis a greater offence to ſtrike a Prince than a Peaſant; here the Authority of the King of Kings is preſumptuouſly ſtruck at in this Act, therefore God puniſhed them leſs than they deſerved. Though ſome ſins be called ſmall comparatively in reſpect of greater ſins of a Crimſon Scarlet, or deeper Dye; yet no ſin can be called ſmall abſolutely, as it is a ſin committed againſt the great God; yet all this Divine Doom is mingled with Divine Mercy in the promiſed Meſſiah, who purchaſeth a paſſage into a better Paradiſe, and is a better Tree of Life (himſelf) oft dropping his Fruit to thoſe that ſhake the Tree by the Prayer of Faith, and the way to this Tree of Life is laid open in the Goſpel.