CHAPTER I

Of the Forbidden Fruit.

[Sidenote: _Opinions, of what kind the forbidden fruit was._]

That the Forbidden fruit of Paradise was an Apple, is commonly believed, confirmed by Tradition, perpetuated by Writings, Verses, Pictures; and some have been so bad _Prosodians_, as from thence to derive the Latine word _malum_, because that fruit was the first occasion of evil; wherein notwithstanding determinations are presumptuous, and many I perceive are of another belief. For some have, conceived it a Vine; in the mystery of whose fruit lay the expiation of the transgression: _Goropius Becanus_ reviving the conceit of _Barcephas_, peremptorily concludeth it to be the _Indian_ Fig-tree; and by a witty Allegory labours to confirm the same. Again, some fruits pass under the name of _Adams_ apples, which in common acception admit not that appellation; the one described by _Mathiolus_ under the name of _Pomum Adami_, a very fair fruit, and not unlike a Citron, but somewhat rougher, chopt and cranied, vulgarly conceived the marks of _Adams_ teeth. Another, the fruit of that plant which _Serapion_ termeth _Musa_, but the Eastern Christians commonly the Apples of Paradise; not resembling an apple in figure, and in taste a Melon or Cowcomber. Which fruits although they have received appellations suitable unto the tradition, yet can we not from thence infer they were this fruit in question: No more then _Arbor vitæ_, so commonly called, to obtain its name from the tree of life in Paradise, or _Arbor Judæ_, to be the same which supplied the gibbet unto _Judas_.

Again, There is no determination in the Text; wherein is only particulared that it was the fruit of a tree good for food, and pleasant unto the eye, in which regards many excell the Apple; and therefore learned men do wisely conceive it inexplicable; and _Philo_ puts determination unto despair, when he affirmeth the same kind of fruit was never produced since. Surely were it not requisite to have been concealed, it had not passed unspecified; nor the tree revealed which concealed their nakedness, and that concealed which revealed it; for in the same chapter mention is made of fig-leaves. And the like particulars, although they seem uncircumstantial, are oft set down in holy Scripture; so is it specified that _Elias_ sat under a juniper tree, _Absalom_ hanged by an Oak, and _Zacheus_ got up into a Sycomore.

And although to condemn such Indeterminables unto him that demanded on what hand _Venus_ was wounded, the Philosopher thought it a sufficient resolution to re-inquire upon what leg King _Philip_ halted; and the _Jews_ not undoubtedly resolved of the Sciatica-side of _Jacob_ [SN: Jacobs _Sciatica_, see _Gen._ 32. 25, 31, 32.], do cautelously in their diet abstain from the sinews of both: yet are there many nice particulars which may be authentically determined. That _Peter_ cut off the right ear of _Malchus_, is beyond all doubt. That our Saviour eat the Passover in an upper room, we may determine from the Text. And some we may concede which the Scripture plainly defines not. That the Dyal of _Ahaz_ was placed upon the West side of the Temple, we will not deny, or contradict the description of _Adricomius_. That _Abrahams_ servant put his hand under his right thigh, we shall not question; and that the Thief on the right hand was saved, and the other on the left reprobated, to make good the Method of the last judicial dismission, we are ready to admit. But surely in vain we enquire of what wood was _Moses_ rod, or the tree that sweetned the waters. Or though tradition or humane History might afford some light, whether the Crown of thorns was made of Paliurus; Whether the cross of Christ were made of those four woods in the Distick of _Durantes_ [SN: Pes ceorus est, truncus cupressus, oliva supremum, palmaq; transversum Christi sunt in cruce lignum.], or only of Oak, according unto _Lipsius_ and _Goropius_, we labour not to determine. For though hereof prudent Symbols and pious Allegories be made by wiser Conceivers; yet common heads will flie unto superstitious applications, and hardly avoid miraculous or magical expectations.

Now the ground or reason that occasioned this expression by an Apple, might be the community of this fruit, and which is often taken for any other. So the Goddess of Gardens is termed _Pomona_; so the Proverb expresseth it to give Apples unto _Alcinous; so_ the fruit which _Paris_ decided was called an Apple; so in the garden of _Hesperides_ (which many conceive a fiction drawn from Paradise) we read of golden Apples guarded by the Dragon. And to speak strictly in this appellation, they placed it more safely then any other; for beside the great variety of Apples, the word in Greek comprehendeth Orenges, Lemmons, Citrons, Quinces; and as _Ruellius_ defineth [SN: _Ruel._ de stirpium natura.], such fruits as have no stone within, and a soft covering without; excepting the Pomegranate. And will extend much farther in the acception of _Spigelius_ [SN: Isagoge in rem Herbariam.], who comprehendeth all round fruits under the name of apples, not excluding Nuts and Plumbs.

It hath been promoted in some constructions from a passage in the _Canticle_ [SN: _Can._ 8.], as it runs in the vulgar translation, _Sub arbore malo suscitavi te, ibi corrupta est mater tua, ibi violata est genetrix tua_; Which words notwithstanding parabolically intended, admit no literal inference, and are of little force in our translation, I raised thee under an Apple-tree, there thy mother brought thee forth, there she brought thee forth that bare thee. So when from a basket of summer fruits or apples, as the vulgar rendreth them, God by _Amos_ foretold the destruction of his people, we cannot say they had any reference unto the fruit of Paradise, which was the destruction of man; but thereby was declared the propinquity of their desolation, and that their tranquility was of no longer duration then those horary or soon decaying fruits of Summer. Nor when it is said in the same translation [SN: Fructus horæi.], _Poma desiderii animæ tuæ discesserunt à te_, the apples that thy soul lusted after are departed from thee, is there any allusion therein unto the fruit of Paradise. But thereby is threatned unto _Babylon_, that the pleasures and delights of their Palate should forsake them. And we read in _Pierius_, that an Apple was the Hieroglyphick of Love, and that the Statua of _Venus_ was made with one in her hand. So the little Cupids in the figures of _Philostratus_ [SN: _Philostrat._ figur. 6. De amoribus.] do play with apples in a garden; and there want not some who have symbolized the Apple of Paradise unto such constructions.

Since therefore after this fruit, curiosity fruitlesly enquireth, and confidence blindly determineth, we shall surcease our Inquisition; rather troubled that it was tasted, then troubling our selves in its decision; this only we observe, when things are left uncertain, men will assure them by determination. Which is not only verified concerning the fruit, but the Serpent that perswaded; many defining the kind or species thereof. [SN: _Opinions of what kind the Serpent was_, etc.] So _Bonaventure_ and _Comestor_ affirm it was a Dragon, _Eugubinus_ a Basilisk, _Delrio_ a Viper, and others a common snake. Wherein men still continue the delusion of the Serpent, who having deceived _Eve_ in the main, sets her posterity on work to mistake in the circumstance, and endeavours to propagate errors at any hand. And those he surely most desireth which concern either God or himself; for they dishonour God who is absolute truth and goodness; but for himself, who is extreamly evil, and the worst we can conceive, by aberration of conceit they may extenuate his depravity, and ascribe some goodness unto him.