Behold, all that he hath is in thy power." Matt. viii. 31. "suffer us to go away into the herd of swine." Rev. xx. 2. "he laid hold on the dragon.... and bound him a thousand years."

Their knowledge is great, but such as tends rather to aggravate than diminish their misery; so that they utterly despair of their salvation.3 Matt. viii. 29. "what have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?" See also Luke iv. 34. James ii. 19. "the devils believe and tremble," knowing that they are reserved for punishment, as has been shewn.

4

See

Matt. xii. 24. "Beelzealso Luke xi. 15. Matt. Rev. xii. 9. "the great

They retain like

The devils also have their prince. bub, the prince of the devils." xxv. 41. "the devil and his angels." dragon was cast out.... and his angels." wise their respective ranks. Col. ii. 15. "having spoiled principalities and powers." Eph. vi. 12. "against principalities, against powers.' Their leader is the author of all wickedness, and the opponent of all good. Job i. and ii. Zech. iii. 1. "Satan." John viii. 44. "the father of lies." 1 Thess. ii. 18. "Satan hindered us." Acts v. 3. "Satan hath filled thine heart." Rev. xx. 3. 8. "that he should deceive the nations no more." Eph. ii. 2. "the spirit that now worketh in the children of disobedience." Hence he has obtained many names corresponding to his actions. He is frequently called "Satan," that is, an enemy or adversary," Job i. 6. 1 Chron. xxi. 1. "the great dragon, that old serpent, the devil,”

Reserv'd him to more wrath; for now the thought
Both of lost happiness and lasting pain

that is, the false accuser, Rev. xii. 9. "the accuser of the brethren," v. 10. "the unclean spirit," Matt xii. 43. "the tempter," iv. 3. "Abaddon, Apollyon," that is, the destroyer,' Rev. ix. 11. "a great red dragon,” xii. 3.

CHAP. X.-OF THE SPECIAL GOVERNMENT OF MAN BEFORE THE FALL, INCLUDING THE INSTITUTIONS OF THE SABBATH AND OF MARRIAGE.

THE Providence of God as regards mankind, relates to man either in his state of rectitude, or since his fall.

With regard to that which relates to man in his state of rectitude, God, having placed him in the garden of Eden, and furnished him with whatever was calculated to make life happy, commanded him, as a test of his obedience, to refrain from eating of the single tree of knowledge of good and evil, under penalty of death if he should disregard the injunction. Gen. i. 28. "subdue the earth, and have dominion—.” ii. 15-17. "he put him into the garden of Eden.... of every tree in the garden thou mayest freely eat; but in the day that thou eatest of the tree of the knowledge of good and evil, thou shalt surely die."

This is sometimes called "the covenant of works," though the Adversary of God and man,

Satan-.

Paradise Lost, II, 629,

High proof ye now have giv'n to be the race

Of Satan (for I glory in the name,

Antagonist of heaven's Almighty King). X. 385, See also VI. 281,

6 The tempter ere th' accuser of mankind.

IV. 10.

Charg'd not to touch the interdicted tree,

If they transgress, and slight that sole command,

So easily obey'd amid the choice

IV 426.

Of all tastes else to please their appetite,

Though wand'ring.

VII. 44.

So Bishop Taylor. I find in Scripture no mention made of any such covenant as is dreamt of about the matter of original sin; only the

it does not appear from any passage of Scripture to have been either a covenant, or of works. No works whatever were required of Adam; a particular act only was forbidden. It was necessary that something should be forbidden or commanded as a test of fidelity, and that an act in its own nature indifferent, in order that man's obedience might be thereby manifested. For since it was the disposition of man to do what was right, as a being naturally good and holy, it was not necessary that he should be bound by the obligation of a covenant to perform that to which he was of himself inclined;1 nor would he have given any proof of obedience by the performance of works to which he was led by a natural impulse, independently of the divine command. Not to mention, that no command, whether proceeding from God or from a magistrate, can properly be called a covenant, even where rewards and punishments are attached to it; but rather an exercise of jurisdiction.

The tree of knowledge of good and evil was not a sacrament, as it is generally called; for a sacrament is a thing to be used, not abstained from: but a pledge, as it were, and memorial of obedience.

It was called the tree of knowledge of good and evil from the event; for since Adam tasted it, we not only know evil, but we know good only by means of evil.3 For it is by evil

covenant of works God did make with all men till Christ came; but he did never exact it after Adam.' Works, IX. 399. And in his treatise on The Doctrine and Practice of Repentance, Gen. ii. 17. is quoted as the first of the texts to prove 'the old covenant, or the covenant of works.' VIII. 303. 1 Were it merely natural, why was it here ordained more than the rest of moral law to man in his original rectitude, in whose breast all that was natural or moral was engraven without external constitutions and edicts?' Tetrachordon. Prose Works, III. 336.

2 That some of the objects in Eden were of a sacramental nature we can hardly doubt, when we read of the tree of knowledge, and of the tree of life.' Bp. Horne's Sermon on the Garden of Eden. See also his two Sermons on the Tree of Knowledge and of Life. See also Du Bartas. All serv'd the mouth, save two sustain'd the mind, All serv'd for food, save two for seals assign'd

And a few lines further, of the tree of knowledge,

'Twas a sure pledge, a sacred sign and seal.

P. 83.

3 Perhaps this is that doom which Adam fell into of knowing good and eii, that is to say, of knowing good by evil.' Speech for the Inoerty of Unlicensed Printing. Prose Works, II. 68.

that virtue is chiefly exercised, and shines with greater bright.

ness.

The tree of life, in my opinion, ought not to be considered so much a sacrament, as a symbol of eternal life, or rather perhaps the nutriment by which that life is sustained. Gen. iii. 22. "lest he take also of the tree of life, and eat, and live for ever." Rev. ii. 7. " to him that overcometh, will I give to eat of the tree of life."

6

5

Seeing, however, that man was made in the image of God, and had the whole law of nature so implanted and innate in him, that he needed no precept to enforce its observance, it follows, that if he received any additional commands, whether respecting the tree of knowledge, or the institution of marriage, these commands formed no part of the law of nature, which is sufficient of itself to teach whatever is agreeable to right reason, that is to say, whatever is intrinsically good. Such commands therefore must have been founded on what is called positive right, whereby God, or any one invested with lawful power, commands or forbids what is in itself neither good nor bad, and what therefore would not have been obligatory on any one, had there been no law to enjoin or prohibit it. With regard to the Sabbath, it is clear that God hallowed it to himself, and dedicated it to rest, in remembrance of the consummation of his work ;' Gen. ii. 2, 3. Exod. xxxi. 17. Whether its institution was ever made known to Adam, or whether any commandment relative to its observance was given previous to the delivery of the law on Mount Sinai, much less whether any such was given before the fall of man, cannot be ascertained, Scripture being silent

the tree of knowledge grew fast by,

Knowledge of good bought dear by knowing ill. Paradise Lost, IV. 222. Which may have been borrowed from Du Bartas;

He, happy, knew the good by the use of it;

He knew the bad, but not by proof as yet. P.83.

4 The church began in innocency, and yet it began with a sacrament the tree of life-.' Bp. Taylor. Works, I. 149.

5 See the passage quoted from Tetrachordon in the preceding page note 1.

6 See Thomas Aquinas, 12 Qu. 96. Art. 6. Concl.

Now resting. bless'd and hallow'd the sev'nth day,

As resting on that day from all his work, Paradise Lost, VII. 590.

on the subject. The most probable supposition is, that Moses, who seems to have written the book of Genesis much later than the promulgation of the law, inserted this sentence from the fourth commandment, into what appeared a suitable place for it; where an opportunity was afforded for reminding the Israelites, by a natural and easy transition, of the reason assigned by God, many ages after the event itself, for his command with regard to the observance of the Sabbath by the covenanted people. An instance of a similar insertion occurs Exod. xvi. 33, 34. “Moses said unto Aaron, Take a pot and put an omer full of manna therein.... so Aaron laid it up" which, however, did not take place till long afterwards. The injunction respecting the celebration of the Sabbath in the wilderness, Exod. xvi. a short time previous to the delivery of the law, namely, that no one should go out to gather manna on the seventh morning, because God had said that he would not rain it from heaven on that day, seems rather to have been intended as a preparatory notice, the groundwork, as it were, of a law for the Israelites, to be delivered shortly afterwards in a clearer manner; they having been previously ignorant of the mode of observing the Sabbath. Compare v. 5. with v. 22-30. For the rulers of the congregation, who ought to have been better acquainted than the rest with the commandment of the Sabbath, if any such institution then existed, wondered why the people gathered twice as much on the sixth day, and appealed to Moses; who then, as if announcing something new, proclaimed to them that the morrow would be the Sabbath. After which, as if he had already related in what manner the Sabbath was for the first time observed, he proceeds, v. 30. "so the people rested on the seventh day."

That the Israelites had not so much as heard of the Sabbath before this time, seems to be confirmed by several passages of the prophets. Ezek. xx. 10-12. "I caused them to go forth out of the land of Egypt, and brought them into the wilderness; and I gave them my statutes, and showed them my judgements..... moreover also I gave them my

8 Paley advances the same supposition in his examination of the Scripture account of Sabbatical institutions. Moral Philosophy, Book V. Chap. 7.