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SERM. Presence, now hide themselves from the Pre-
the Garden. Unhappy Change! That
vi&orious. For when Sentence was pass'a SERM. upon the Serpent, and he was pronounced VI. cursed above all Cattle, and above every Beast of 'the Field, and commanded to go upon his Belly, and eat Dust all the Days of his Life, it follows, And I will put Enmity between thee and the Woman, and between thy Seed and her Seed; it shall bruise thy Head, and thou" halt bruise his Heel; i. e. Tho' thou haft deceiv'd her now under the Shew of Friendship, yet hereafter the shall be convincd that thou art not a Friənd, but an Enemy; and, accordingly, there shall be Enmity and Variance between you, and between thy Offspring and hers; her Offspring Tall frustrate and disappoint thy malicious Contrivances and Designs, and thou shalt only be able to do some bodily Hurt in return. This, I think, is meant by bruising - the Heel; because when it is faid, the Seed of the Woman fhall bruise the Serpents Head, if by that is meant, as it most certainly.is, that it shåll frustrate the grand Designs of that old Serpent the Devil, which were to destroy the wholc human Race, and which no dcubt he thought he had effected when he had seduc'd the W.CH man, imagining that the Sentence of Death, which was the Penalty of Disobedience,
ŞERM. would extend to the Soul as well as the
Purpose this Way, and yet being to have
I shall not waste so much of
Į shall prove,
I. The Certainty of it; which will make way in the
II. Place, to flew the Certainty of Man's SERM. Recovery, founded upon the Prophesy in
Iy. the Text.
III. I fhall fhew what we are to learn from these two Things.
First, then, I am to prove the Certainty of the Fall of Man. We are told, in the firft Chapter of Genefis, that God made Man in his own Image, after his own Likeness; and that he faw every thing that he had made, and Man among the rest, and behold it was very good. The next Thing we meet with is, that the Lord God planted
Garden Eastward in Eden, and there he put the Man whom he had form'd: In this Garden was every Tree that was pleasant to the Sight, and good for Food, which was allow'd to be made use of; but in the midft of it were two Trees, the Tree of Life, and the Tree of Knowledge of Good and Evil, which laft was forbidden to be eaten of, upon Pain of Death. Of every Tree of the Garden thou may'ft freely eat, but of the Tree of the Knowledge of Good and Evil thou Malt not eat of it ; for in the Day that thou eatest thereaf thoii foalt
SERM. Jurely die. But, notwithstanding this, we - IV. find the Serpent seducing the Woman, and
telling her, That if they did eat it they should not die, but be as Gods, knowing Good and Evil. So that when the Woman saw that the Tree was good for Food, and that it was pleasant to the Eyes, and a Tree to be desired to make one wise, she took of the Fruit thereof and did eat, and gave also unto her Husband with her, and he did eåt ; and, as a Confirmation of their Guilt, we find them, in the next Verse, hiding themselves from the Presence of the Lord God amongst the Trees of the Garden.
This is the Scripture Account of it; and a very plain and clear one it is. If this be disbeliev'd, it must be, either because it can be obviated by some other Part of Scripture, or else that it implies fome Absurdity or Contradi&tion, As to the firft, the Scripture is so far from obviating this any where, that it abundantly confirms it. St Paul fays expresly, that by one Man. Sin entered into the World, and Death by Sin. And in an older Book than any besides in the Bible, Į mean Job, Zophar traces Wickedness and Misery up to the first Man. Then, as to the second, it is so far from implying any Absurdity or Contradiction, especially if we take along with us the Account of Man's