Commentary Upon Genesis 1-3, Book 3 · Chapter 3 · Verse 5
VERSE 5.
SAtan had charged God in the former verſe, which dealing deceitfully with the man and woman, in threatening them with a grievous curſe, if they taſted the fruit for bidden, which he well knew ſhould never come upon them. In this verſe he goes a ſtep farther, and chargeth God with envy towards man, affirming that he, in forbidding the eating of that fruit, kept man from the meanes of making him wiſe, and enabling him to diſcerne between good and evil, that ſo himſelf might excel alone. And this as well as the former, the woman muſt give credit unto, upon his own word; and confident affirmation, Whence
1. OBSERVE. Satan in all his Promiſes, gives men no ground to build upon, but his own bare word.
Obſerve. 1 CHriſt muſt take his word alone for it, that all the Kingdoms of the earth were his, and that he had power to beſtow them on whomhe pleaſed, and therefore that he could and would beſtow them on him, Luke 4.6, 7. You muſt take wicked mens word for it, that laying wait for innocent blood, is the way to make one rich, and to fill his houſe with ſpoile, Prov. 5.13. ſo muſt Ahab take the falſe prophets word, that he ſhould proſper in his attempt upon Ramoth-Gilead, 1 Kings 22. on the other ſide, God, when he ſpeaks, produceth his ſtrong reaſons drawn from experience, Iſa. 41.20, 21. ſufficiently teſtified to mens own heart, who are witneſſes with him, as himſelfe ſpeaks, Iſa. 43.9, 10. In like manner, his ſervants, that ſpeak unto us in his Name, bring forth evident and demonſtrative proofes for all that they deſire us to believe, either out of Scriptures, the Oracles of truth, or out of ſtrong evidences made good by right reaſon, or by trial of experience, as Elijah puts the determination of the queſtion, whether God or Baal were the true God, upon an anſwer from heaven by fire, 1 Kings 18.24. It is true, that God himſelf doth affirme things upon his own Word alone, and juſtly may, ſeeing his Word is the Standard of Truth, and therefore the only ground of faith: but this is a peculiar priviledge to him alone, incommunicable to any creature, not to men who are all liars, Rem 3.4. Much leſſe to Satan, who is the father of lies, John 8.44. Indeed Satan ſometimes imitates God in this way, and offers alſo, and makes ſhew, to confirme by experiments what he ſuggeſts, as that proud men are happy becauſe they proſper, Mal. 3.15. by which meanes he prevailes much upon wicked men, to harden their hearts, Eccl. 8.11. Jer. 44.17, 18. yea, and ſometimes ſhakes the faith of the godly themſelves, as he did Davids, Pſal. 73.2, 3, 13. But therein he playes the notable Sophiſter,
1. In repreſenting wicked mens proſperity ſo, as if it were the reward of their wickedneſſe, whereas, it is either the bleſſing of God upon their provident care and induſtry, in managing their affaires according to his own decree, Prov. 10.4. and 14.23. or for the manifeſting of his Goodneſſe to all, Mat. 5.45. and his Juſtice in their condemnation who abuſe his mercies, and provoke him by their ſinnes, when he doth them good; or for the fatting of them againſt the day of ſlaughter, Jer. 12.3. and raiſing them up on high unto eminent places, their caſting down into ſudden and horrible deſtruction may be the more obſerved, Pſal. 73.18.
2. He deceives men, by making the world believe that to be their happineſſe, which is indeed their plague, as Solomon had found it in his own experience, Eccl. 5.13. neither indeed can it be otherwiſe,
1. Becauſe all Satans words are falſhood, which therefore can have no reality upon which they are founded; for if they had, they were not falſhood.
Beſides, the devil hath no power to effect any thing of himſelf, and conſequently in all his promiſes can give us nothing but words, as being not able to make good any thing of all that he undertakes, as the event and iſſue makes it evident at the end.
Are not they then groſſely beſotted that believe every word? which Solomon tells us is the character of a foole, Prov. 14.15. and that of Satan too, who is a liar from the beginning, as our Saviour tells us, John 8.44. and yet thoſe falſe ſuggeſtions of his, are the principles by which the wiſe men of the world guide themſelves, believing
1. That riches are a ſtrong city, Prov. 18.11. that they abide for ever, Pſal. 49.11. that they bring with them all ſufficiency, ſo that one may ſecurely reſt upon them, as the foole thought, Luke 12.19. and may be purchaſed by wayes of injuſtice and violence, Prov. 1.13. grounds that have no other foundation but the opinion of the world, blinded by Satan, 2 Cor. 4.4. but contradicted by the Word of God, and by all experience.
2. Theſe groundleſſe opinions, and others (if it may be) more falſe then they, as that God hath forſaken the earth, that a man ſhall have peace, though he walk in all the abominations of his heart, that there is no profit in Gods ſervice, and the like, men notwithſtanding ſo fairly reſt upon, that they are ſwayed by them in the whole courſe of their practice.
3. In the mean time they ſleight thoſe infallible grounds of truth, which the God of truth hath laid down unto us in his Word, and which all experience hath made good unto us. And is not he a wiſe man that guides himſelf by the wiſdome of the world?
Satan, if we mark it well, manifeſts great policie, in chooſing out the ground upon which he raiſeth up jealouſie in the womans heart againſt God. That Paradiſe was a Garden of great pleaſure and delight, excellently furniſhed with all varietie of the choiceſt fruits, planted by God Himſelf, and freely given and beſtowed on man out of his meere bounty: Theſe things were ſo clear and evident, that they could not be contradicted or queſtioned, and thereſo…e Statan takes it to be his wifeſt courſe not to meddle with them at all. But the intention of God in this bounty of his, was a ſecret thing, not manifeſt in it ſelfe, and therefore might the more ſafely be queſtioned. Wherefore he uſeth all the Art he can to caſt a jealouſie into the womans minde, that in this great ſhew of liberality God intended her no true good. So that we may hence
2 OBSERVE It is Satans cuſtome and policie, to caſt ſuſpicions of evil ends, on that which he cannot blame or diſcredit otherwiſe.
Obſerv. 2 THus when Davids wiſdom, valour, and good ſervice to the State, were ſo manifeſt, that they could not be denied; he breeds a jealous opinion in the heart of Saul, that David had an intention to make uſe of the honour and reputation which he had gotten by theſe meanes to ſtep into his throne, and thruſt him out of his Kingdome. When no man could blame Ahimelechs ſupplying of David with ſuch proviſions as he wanted, being both the Kings ſervant and as he conceived, employed then in the Kings ſervice; Doeg, an inſtrument of Satans, ſuggeſts that he was confederate with David in all his treaſonable practices. In like manner dealt the Scribes and Phariſees with our Saviour Chriſt: for when they had nothing to blame, either in his life or doctrine, they caſt a jealouſie into Pilates head, that he practiſed rebellion againſt Caeſar. The like aſperſions they caſt upon the Chriſtians in the primitive times, that they were enemies to, and rebellious againſt all Authority, falſifiers of Teſtaments, inceſtuous, and ſecret practicers of all abominations. In the like manner he hath dealt with the Church of God in all ages, and doth unto this day. The reaſons whereof may be
1. Becauſe evil intentions are, in true eſtimation, the greateſt of all evils, wherewith men can be charged.
2. Becauſe nothing can be laid unto mens charge (eſpecially where their lives and actions are without offence) with ſo much advantage, be cauſe things that appear not in themſelves, may with as much probability be affirmed as they can be denied.
1. Let us then acknowledge Gods infinite goodneſſe, that findes meanes to juſtifie his ſervants, and to maintain their credit againſt ſuch dangerous practices of Satan and his inſtruments againſt them, as no wiſdom of man can prevent: notwithſtanding all which he bringeth forth their innocency as the light, and their righteouſneſſe as the noon-day, as he promiſeth to do, Pſal. 37.6.
2. Let all good men walk wiſely towards thoſe which are without, Col. 4.5. cutting off all advantages from thoſe that ſeek occaſion, after the Apoſtles example, 2 Cor. 11.12. abſtaining from all appearance of evil, 1 Theſ. 5.22. walking circumſpectly, Eph. 5.15. taking the Prophet David for example, who honoured Abners funeral with his own preſence (which was more then perhaps otherwiſe he would have done) that no man might ſuſpect him to have had any hand with Joab in contriving Abners death, 2 Sam 3.36, 37.
3. Believe not raſhly ſuch jealouſies as are oftentimes entertained of men, even in good actions, as being taken up, and caſt upon men, either by thoſe,
1. Who do therein diſcover their uncharitable mindes, (for charity thinkes not evil, 1 Cor. 15.57.)
2. And are therein but the inſtruments of Satan, whoſe work it is to diſcredit the godly, ſeeing he cannot by their lives and actions, which witneſſe their holineſſe, yet by raiſing jealouſies of the unſoundneſſe of their hearts, as he endeavoured to caſt ſuch an aſperſion upon holy Job, Job 1.9. and 2.4.
Now, if we obſerve it well, we ſhall finde thoſe ſame evils juſtly charged upon Satan, of which he endeavours to taxe God himſelfe. He chargeth God with deluding man, in terrifying him with a feareful curſe, which ſhould never come: in the mean time he deludes him in good earneſt, in promiſing a great good, which he knew ſhould prove clean contrary. He chargeth God with envying mans happineſſe, when it was he himſelf, that out of envy laboured to ſeduce him, to his utter ruine and deſtruction, as we ſhall ſee anon. Whence
3. OBSERVE It is uſual with Satan and his Agents, to charge upon other men thoſe evils falſely, whereof themſelves are truly guilty.
Obſerve 3 THus in all Ages of the Church, the falſe Prophets, ambitious Prieſts, Scribes and Phariſees, charge the true Prophets of God, Chriſt Jeſus Himſelf, and his holy Apoſtles, with thoſe ſins whereof themſelves were truly guilty, with deceiving the people, troubling the world, affecting greatneſſe, profaning the holy things of God, and other like crimes, which may happen upon divers grounds,
1. Thoſe that have falſe and evil hearts of their own, are apt to ſuſpect that to be in other men, which they finde to be in themſelves.
2. By caſting ſuſpicions upon other men, they hope in ſome meaſure to clear themſelves, as if they might in all probability be free from thoſe evils, which they taxe in other men: or at leaſt they hope to gain thus much, that their own evils may ſeem the leſſe hainous, when other men appear to be little better then they.
Let none of us then be much moved at thoſe aſperſions that are caſt upon godly men, although with much confidence and boldneſſe, as hypocriſie, pride, covetouſneſſe, contempt, and oppoſing of Authority, which upon due examination will be found to reigne in thoſe, who lay that to the charge of Gods children whom we know they hate, and therefore no marvel if they endeavour to diſgrace as much as they may.
Satans endeavour was to move the woman to taſte of the fruit forbidden, that ſhe might be advanced thereby to a better condition, endued with a greater meaſure of knowledge, enabling her to know good and evil, and raiſed up to little leſſe then the honour of a God. Thoſe glorious offers tend to no other end, but to move her to diſcontent at her preſent condition, as being far below that which it might have been, which muſt needs at laſt reflect upon God Himſelf, who withheld from them that better eſtate, unto which they might have been advanced. To move the woman to ſeek after a better condition, he preſents her thoſe ſuggeſtions that might move her to diſcontent at her preſent eſtate. Whence we may
4. OBSERVE Diſcontent at our preſent condition is a dangerous temptation of Satan.
Obſerv. 4 IT is indeed directly contrary to Gods expreſſe direction, 1 Tim. 6.8. Heb. 13.5. and unto the practice of all godly men: ſee the Apoſtles example, Phil. 4.11. and is the daughter of pride and ſelf-love, which makes us think our ſelves worthy of much more then we have, and is the Parent
1. Of anthankfulneſſe to God for what we have received, which proceeds from an undervaluing of thoſe bleſſings which we enjoy.
2. Of unquietneſſe in our own hearts, when our deſires are not ſatisfied, as Ahab had no reſt in himſelf, when he could not get Naboths vineyard, 1 Kings 21.3, 4.
3. Of envy at and contention with our neighbours, who poſſeſſe that which we deſire to enjoy, and are conſequently looked on by us with an evil eye, as ſtanding in our way to the obtaining of that which we aime at.
4. Of unconſcionable dealing, and taking up wayes of diſhoneſt gaine, that we may purchaſe that by any meanes, without which we think our ſelves not ſufficiently ſupplied, according to our worth.
Let then all that are godly, the more carefully labour to eſtabliſh their hearts in a ſetled content, in that condition in which God hath placed them, which muſt be done
1. By approving it in their judgement, as every way beſt and fitteſt for them, and for Gods honour and glory.
2. By bringing in and limiting our deſires thereby ſo far, that we wiſh it not to be other then it is.
3. By bringing our affections to delight and rejoyce in it, as in that lot which God himſelfe hath laid out unto us, and that upon theſe conſiderations.
1. That whatſoever we enjoy, is more then we have any title unto by nature, who came into the world naked, a conſideration which Job quiets his heart withal, when he was at once ſtripped of all that he had, Job 1.21.
2. That we are unworthy of what we enjoy, (as Jacob acknowledgeth himſelf leſſe then the leaſt of Gods mercies, Gen. 32.10.) ſo that whatſoever we enjoy, we have out of favour and free grace.
3. That what we have, we have no ability to manage as we ought, nor can give a perfect account of it, if God ſhould deale ſtrictly with us.
4. That God who hath allotted us our eſtates, is infinitely wiſe, and therefore better knows what is fitteſt for us then we our ſelves, and no leſſe kinde and loving, nay, much more then we are to our ſelves, and therefore will not faile to give us any thing that may be truly good unto us, as having given us his own Son, with whom he cannot but give us all things, Rom. 8.32.
5. That the life of man conſiſts not in abundance, as our Saviour tells us, Luke 12.15. but in a ſecret ſupply of our wants by Gods bleſſing, who makes a little that a righteous man hath, better then the riches of the ungodly, Pſal. 37.16.
6. That when we have what we would deſire, yet we muſt depend upon God for our allowance out of it every day, as all men rich and poor are directed to do by our Saviour, to beg of him their portion for every day.
Now this contentedneſſe muſt reach even to our ſpiritual as well as to our temporal eſtate; wherin our want of grace, ſenſe of our inward corruptions, continual conflicts with Satan, and foiles by him many times, though they may and ought to quicken us to prayer and watchfulnels, and make us humble and vile in our own eyes, yet ought not to diſquiet our hearts ſo far, as to provoke us to impatiency and murmuring at our preſent condition, or to kindle our deſires to long after ſuch a change of it, as is not warranted. Rather our unquietneſſe at our own corruptions, ſhould beget in us only an holy indignation againſt our ſelves, for our errours and failings, with a deſire of that future condition, wherein we ſhall put off this body of death, (yet with patience waiting till the time of our appointed changing, Job 14.14) but no manner of impatience againſt our preſent condition, or repining againſt God, who hath ſo ordered it, both for his own glory, and for our good at the laſt.
When Satan tells the woman, that by eating the forbidden fruit her eyes ſhould be opened, he neceſſarily implies, that for the preſent, both ſhe and her husband were blinde in effect; ſo that theſe are the two grounds upon which he endeavours to move the woman to diſcontent at her preſent condition.
The firſt, that ſhe was under reſtraint, and not left at liberty, to take what ſhe pleaſed.
The ſecond, that ſhe was held in blindneſſe and ignorance, wherewith Satan would have her conceive ſhe had great cauſe to be troubled, as ſhe had reaſon to be, if the ſuggeſtion had been true. So that we may thence
5 OBSERVE Blindneſſe and Ignorance is a great miſery.
Obſerv. 5 IT is not good (ſaith Solomon) that the ſoule ſhould be without knowledge, Prov. 19.2. The Apoſtle goes farther, and in expreſſe termes tells us, that ignorance alienates us from the Life of God, Eph. 4.18. and reckons it up amongſt the ſpiritual plagues, which the Lord in his juſtice laid upon thoſe that diſhonoured him, and glorified him not as God, the darkening of their ſottiſh hearts, Rom. 1.21. and is the meanes by which Satan (whoſe work it is to blinde men, 2 Cor. 4.4) prevailes ſo far upon men, as he leads them at his will into all laſciviouſneſſe, Eph. 4.19. and indeed into all other ſins, when their eyes being blinded, they know not whither they go, 1 John 2.11. More particularly, the evils of this fearful plague are
1. The abaſing of a man unto the condition of a beaſt, from which he differs, and is advanced above him only in his underſtanding. Thus David for want of a right judgement and underſtanding of Gods ways termes himſelf a beaſt, Pſal. 73.22. as be doth likewiſe all men elſe, Pſal. 49 20. as Agur likewiſe termes himſelf brutiſh upon the ſame ground, Prov. 30.2.
2. Ignorance makes a man unuſeful and unſerviceable every way, in all his undertakings; for only a wiſe mans eyes are in his head, but a foole walkes in darkneſſe, Eccl. 2.14. which we know hinders all manner of emploiments, as appears in the darkneſſe of Egypt, which fixed them to their places from whence they could not remove, till the darkneſſe was over, E…od. 10.23.
3. Ignorance leaves a man without comfort, for it is the light that is ſweet, that is comfortable, Eccl. 11.7. and the light of the eyes rejoyceth the heart, Prov, 15.30. conſequently, darkneſſe and ignorance muſt needs leave the heart without comfort, whence the Scripture expreſſeth, one being in a ſad condition by being in darkneſſe without light. Iſa. 50.10. Now that only the Scripture eſteems to be knowledge, which is the knowledge of God, Prov. 30.2. and that in the face of Jeſus Chriſt, John 17.3. and of the things that are freely given us of God, 1 Cor. 2.12. revealed by the Word, and taught by the Spirit.
Satan contents not himſelf with working the heart of the woman to a diſcontented humour againſt her preſent condition, but gives a ſtep farther and perſwades her that God knew how to help it, but would not, that by this meanes ſhe might conceive, that Gods heart ſtood not well affected towards her, and that he wiſhed her no good, whatſoever ſhew he made to the contrary.
Firſt, becauſe he might have allowed this meanes of gaining knowledge (which he had ſo ſtrictly forbidden them,) without any prejudice to himſelfe at all.
Secondly, that he had denied it them out of an evil diſpoſition, namely, that he might excel and be God alone: wherein he moſt blaſphemouſly chargeth God with injuſtice, in taking order to maintain his own right, and providing for his owne honour, before the advancing of his creatures, (of which, notwithſtanding according to their place and condition, he takes care in all his wayes.) Now although it be true, that this is moſt unjuſtly applied unto God, though it were an evil in a creature: Yet ſeeing this is the colour by which Satan blindes the womans eyes, that God was unjuſt in this act of his, becauſe it is granted th…t it is unjuſt in one creatures dealing with another upon that ground which Satan here ſuppoſeth, and all men grant; We may
6. OBSERVE, It is great injuſtice in any man, to keep under, and hinder others for his own advantage.
Obſerve 6 TO get up into places of honor, that we may keep others low, & be admired alone, to join land to land, till there be no more place, that we may dwell alone, Iſa. 5.8. to keep in corn, that we may have plenty when others want, Prov. 11.26. to hoard up coin, and lade our ſelves with thick clay, (as the Prophet termes it, Hab. 2.6. that we may be rich alone, when others are kept low and poor. But much more to keep away the Key of knowledge, with the Scribes and Phariſees, and their Apes the popiſh Prelates, that we may be eſteemed wiſe alone, and the generality of men may be kept in blindneſſe and ignorance. The reaſon whereof is, becauſe God, (who by right of Creation, being Lord of all things, hath power to diſpoſe them and order them according to his own will) hath appointed the preſervation of community, to be the common end whereunto all creatures ſhould tend, and whereunto all their ſufficiency ſhould be referred. So that, to ſpeak properly, no man hath any thing for himſelfe alone. Not his wealth, which is (as our Saviour calls it) another mans, Luke 16.12. even any mans that needs, who hath an intereſt in it, whom therefore the wiſe man calls the owner thereof, Prov. 3.27. nor his graces much leſſe, which are given to profit withal, 1 Cor. 12.7. and conſequently, a man reſerving any thing (which he hath received only as a Steward, to employ and beſtow it on others, as God directs him) to himſelf, meerly for his own advantage, without employing it for a common good, he unjuſtly keeps back from others that whereunto God himſelf hath given them a title, which is ſtronger then all the civil titles in the world. Yet is this that which the whole world aimes at in all their labours and endeavours, and drives at with all their wiſdome and policie, to do well unto themſelves alone, whatſoever becomes of other men, wherein they are approved and applauded too by all men, Pſal. 49.18.
When Satan perſwades the woman to eate of this fruit, though forbidden, and that under ſo heavy a curſe, he muſt withal neceſſarily imply, that no other tree in the Garden, but that alone, had this vertue to make one wiſe, and that therefore they ſhould not feare to adventure the eating of it (although it were forbidden) for ſo great a benefit. For if any other tree, whereof they might freely eate, had the ſame vertue, it had been a vain thing to perſwade her to run ſo dangerous an hazard, to gain that by eating the fruit forbidden, which they might as eaſily obtain without any danger at all, by eating of ſome other fruit, which was not forbidden. This then is the main ſcope at which Satan drives.
Firſt, to perſwade the woman, that no tree in the Garden had this ſingular vertue, by making man wiſe, to advance him near to the ſtate of a God, but this alone.
Secondly, and leaves her thereupon to infer, that God did but delude them with a falſe ſhew of liberality, becauſe he gave them only fruits of ordinary and vulgar uſe, but withheld from them this tree, which had this eminent vertue, to make man wiſe like unto God. So that we have here occaſion to
7 OBSERVE, It is falſe liberality to withhold things that are of true value, and to beſtow that which is of little worth.
Obſerv. 7 THat is the exception which the children of Iſrael take againſt Moſes, that he fed them with nothing but Manna, but had not given them any of the varieties of Egypt, Numb. 11.4, 5, 6. nor had given them a land flowing with milk and honey, or poſſeſſed them of fields and vineyards. Numb. 16.14. God juſtly taxeth his people, Mal. 1.14. that when they had males in their flocks, they ſacrificed unto him corrupt or baſe things. And as juſtly taxeth Saul, for paſſing under the Anathema, the vile and refuſe of the cattel of the Amalekites, and reſerving the beſt of the ſheep and the oxen, and of the fatlings, 1 Sam. 15.9. The reaſon is, that true liberality is the fruit of love, which is grounded upon the eſtimation of that which we love, and expreſſed in beſtowing upon the perſon whom we love, gifts anſwerable to the price and value that we ſet upon him. Thus Abraham in diſpoſing of his eſtate, gave ſome portions to the ſons of his Concubines, but the choice and maine of his eſtate he left unto his ſonne Iſaac, which was his darling, Gen. 25.5, 6. Now then, where we beſtow things of little worth, we ſhew little love, and conſequently, thoſe things which we ſo beſtow, cannot be eſteemed true liberality.
Let us, upon this ground, admire the infinite and incomprehenſible love of God unto man, upon whom he hath beſtowed his own beloved Sonne, his choiceſt Jewel, his Delight daily, Prov. 8.30. and that from all eternity. Thus the Holy Ghoſt every where ſets out this unvaluable Love of God, as John 3.16. and 1 John 4.9. the more, that we have thereby aſſurance, that he cannot but with him give us all things, Rom. 8.32. even every thing that is good, which he hath promiſed to all that love him, Pſal 84.11. The conſideration of this wonderful expreſſion of Gods love to man, as it cannot but amaze and aſtoniſh us, ſo it ought to quicken us to a ſerious enquiry, and ſearching into that wonderful myſtery, that we may in ſome meaſure comprehend with all Saints, that love that paſſeth knowledge, endeavouring to meaſure it out in all the dimenſions thereof, Eph. 3.18, 19. that our mouthes may be filled with his praiſes, and our hearts with his love, conſidering what we may render unto him again, with the Prophet David, Pſal. 116.12. and reſolving to ſtick at nothing, wherein we may teſtifie our thankfulneſſe for ſuch manifeſtations of his love unto us, the firſt of our increaſe, Prov. 3 9. the male of our flock, the flower of our age, the beginning of our ſtrength, Eccl. 12.1. all our abilities, even the ſtrongeſt affections of our ſouls, Deut. 10.12. as being all of them
1. His owne, 1 Chron. 29.14.
2. And the beſt of them unworthy of the greatneſſe of his Majeſty, Mic. 6.6, 7.
3. Altogether unproportionable to that which we have received.
4. Yet to be recompenced with a plentiful reward, meaſured unto us, beyond all that we can conceive, when the day of refreſhing ſhall come.
Satans endeavour in the firſt place (as we have ſeen) was to take off mans heart from God; his next policy is to faſter it to the creature.
Firſt, to himſelf, by adviſing him to propoſe unto himſelfe his own good, as his only ſcope, without any reſpect unto Gods honour at all.
Secondly, he moves the woman to ſeek to the creature, as the means to procure unto her that which ſhe deſired, namely, to eat of this fruit forbidden, as having in it a ſecret vertue to make her wiſe, even like unto God Himſelf. The forcible arguments by which he perſwades thereunto, we ſhall examine anon. For the preſent, let us take notice of Satans Art, by which he labours to ſettle mans heart in a reſolved Apoſtaſie from God, unto which he makes way, by fixing it wholly upon the creature, without any reſpect unto God at all. Whence
8 OBSERVE. Mans leaning to the creature muſt neceſſarily utterly divide his heart from God.
Obſerve. 8 NO man (ſaith our Saviour) can ſerve two Maſters; but if he lean to the one, he muſt deſpiſe the other, Mat. 6.24. whence it is, that the Apoſtle makes, truſting in God, and truſting in riches diverſly oppoſite one to the other, and by conſequent incompatible, 1 Tim 6.17. the like oppoſition the Prophet makes, between truſting in God, and relying on man, Jer. 17.5. or on ones wiſdom, Prov. 3.5. If Demas once embrace this preſent world, farewel the Apoſtles, yea, and Chriſt himſelfe, 2 Tim. 4.10. The reaſon is, God muſt be depended on alone, as he is God alone, and none with him: he muſt have the whole heart, and all the affections of it, Luke 10.27. ſo that there is nothing left to be imparted to any creature, unleſſe it be in ſubordination to him. Our cleaving to God is repreſented by marriage, Jer. 3.14. wherein, if the woman cleave to another man the marriage band is wholly diſſolved. And God we know is a jealous God, and therefore utterly impatient of any Corrival: if we forſake him, he will certainly forſake us.
Let every one of us then beware of declining in our hearts after the favour of men, wealth, honours, pleaſures, and the like: looking upon that ſin, not as it is favourably judged of by the world, but as we finde it repreſented unto us in the Word: the Apoſtle tells us, that in cleaving to pleaſures, we ſet them above God himſelf in our hearts, 2 Tim. 3.4. St. James tells us, our friendſhip or cloſing with the world is enmity againſt God, James 4.4. and our Saviour tells us, that man that loves riches, is as hard to be recovered, as it is to paſſe a Camel through the eye of a needle, Mat. 19.24. Let us therefore in this ſinne conſider
1. The indignity, both in reſpect of God, whom we abaſe below his own creatures: See Jer. 2.12, 13. and in relation to ourſelves, when we ſtoop to thoſe things, which are either far below us, or at the beſt but equal to us.
2. The folly, in forſaking the fountain of living waters, and digging Ciſternes that hold no water, which makes them prove fooles in the event, Jer. 17.11, 13.
3 The danger of provoking Gods jealouſie, which no man is able to endure.
2. Let all men, that deſire to cleave unto God in ſincerity and truth, begin firſt with the denial of themſelves, and of the world, as our Saviour directs all that will be his followers, Mat. 16.24. They that will put the ſhip under ſaile, muſt firſt weigh their Anchors. Now we deny our ſelves and the world,
1. In our judgements, when we ſet all things, even thoſe that men ſo highly eſteem in the world, at a low rate in our hearts, as they are indeed.
2. When our cares about them are ſleight and few, as thoſe that ſeek after greater and higher things.
3. When our affections towards them are cold and weak, as our joyes, ſorrowes, feares, and the like, when we have brought our hearts ſo far, that our hearts are emptied of the love, both of the world and our ſelves, then are we fit to cloſe with God, and not before.
To draw the woman to the embracing of the creature, Satan moves her firſt, with that which was likely to affect her moſt, to have reſpect to nothing but her ſelfe, and her own advancement, and to make uſe of the meanes, by which ſhe might in knowledge become equal unto God himſelf. Whence
9 OBSERVE. Self-love and ſeeking is one of Satans moſt dangerous ſnares.
Obſerve 9 FIrſt, becauſe it moſt eaſily ſeizeth upon mans heart, as it is clearly manifeſted unto any that will take notice of mens wayes, and of the ſcope whereat they aime, not only men that live without God in this preſent world, or without any form of godlineſſe, whoſe character is to belovers of themſelves, 2 Tim. 3.2. enquiring after nothing elſe, but who will ſhew them any good, Pſal. 4.6. referring all unto themſelves with the King of Babylon, Dan. 4.30. Is not this great Babylon which I have built, by the might of my power, and for the honour of my Majeſty, bleſſing themſelves, and approving others in that way. Pſal. 49.18. But in the Church of God this evil prevailes ſo ſtrongly, that Saint Paul complaines, that even in his time all men ſought their own, and no man, ſave Timothy, ſought the things of Jeſus Chriſt, Phil. 2.21. The reaſon whereof is, that there is by God himſelfe planted in the hearts of all men, the love of themſelves, which in ſubordination to God is warrantable, but the affection it ſelfe being natural, and moving ſtrongly, is hardly, by the power of grace, which is but weake, kept within due bounds, that is, in ſubordination to God, and in a due reſpect to community.
Again, upon the ſame ground, when this inordinate ſelf hath once ſeized on a mans heart, it is hardly maſtered, as being grounded upon ſelf-conceit, or an high opinion of ones ſelfe, which eaſily prevails upon the will, by which he makes choice of all things in relation to himſelfe, ſo that both the affection, and all the endeavours are carried on accordingly, to ſelf-rejoycing and ſelf-ſeeking.
Secondly, as this evil diſpoſition eaſily ſeizeth upon us, and poſſeſſeth us ſtrongly, ſo is it of all others moſt injurious.
1. To God againſt whom we lift up our ſelves, advancing our ſelves above him, in ſeeking our ſelves more then his honour, for which we were created, and preferring our own luſts, before his righteous and holy Will.
2. To men, whom we muſt neglect in all offices and ſervices of love, when we ſeek only our ſelves, and our own advantages.
3. But moſt of all to our ſelves, who neglecting both our duty to him, when we reſpect our ſelves more then his honour, and towards our brethren, muſt therefore loſe all our reward, which is promiſed only to ſuch as ſerve God according to his will, and one another thorough love.
Let every man then, both abhor in his heart, and bend himſelf againſt ſo dangerous an evil, the daughter of infidelity, mother of covetouſneſſe, ambition, contention, and a thouſand like evils, and therefore by the juſt judgement of God, accompanied with theſe fearful plagues.
1. The ſubjecting and abaſing of our ſelves to the creatures, for the attaining of our ends, whereas God hath put them under our feet.
2. The troubling and vexing of our mindes with continual unquietneſſe, cauſed neceſſarily, by ſeeking and labouring for that, unto which we can never attaine.
3. The tempting of us to divers wayes of diſhoneſt gaine, contentions, envyings, uncharitableneſſe for the attaining of our deſired ends, ſeeing the wayes of Juſtice, Mercy and Truth can no way help us to gain that which we aime at. There is indeed Self conſidered in relation to God and community, which one may love, (otherwiſe our Saviour would never have laid our love to our ſelves before us, as a patterne of love to our neighbours,) namely, one may love himſelfe
1. As Gods creature.
2. As created after his Image.
3. As an inſtrument of his glory.
4. As a ſervant to community, for the good of others: ſo farre one may not only love himſelf, but ſeek himſelf too upon theſe grounds, and in relation to theſe ends. But ſelfe taken without relation to God and community, is a meer phantaſie, to be abhorred as an idol of our owne braines. This ſelf-love is founded upon pride and ſelf conceit, or an opinion (though groundleſſe) of ones owne worth, whether for Wiſdome, Goodneſſe, or any inward or outward eminencie; And is manifeſted in leaning to ones own will and wiſdome, ſetting out his owne worth, rejoycing in himſelfe and his own good, in directing all his endeavours to the attaining of his own ends, and in his zeal againſt all that oppoſe him in that courſe. Therfore this foule evil muſt be oppoſed by ſelf-denial, (as incompatible with true Piety, which it quencheth where it reignes, and blemiſheth where it dwells) conſiſting
1. In a low eſteem of ones ſelf.
2. In the laying aſide ones own wiſdom and will.
3. In rejoycing in God alone, looking only at him as the fountain of whatſoever we are or have.
4. In bending all our endeavours to advance his glory, and to ſerve one another through love, as we are commanded, 1 Cor. 10.31. Gal 5.13.
To have moved the woman to ſeek after ſome baſe and ſenſual delight and pleaſure, or to have tempted her with profit (eſpecially being lord of the whole earth,) had been a vain thing, thoſe baſe earthly things her heavenly minde had never ſtooped unto: wherefore Satan findes out for her, and preſents unto her a baite fit for her, as being agreeable to her temper, the encreaſe of her knowledge, which might equal her even with God himſelfe, thus we uſually take fowles and fiſhes, by ſuch baites, as they naturally moſt delight in. Whence
10 OBSERVE Satan uſually layeth his ſnares for men in thoſe things wherein they naturally take most delight.
Obſerve 10 THus he allures the covetous by wealth and riches, the voluptuous by ſenſual pleaſures and delights, the ambitious by honours and preferments, wiſe men by knowledge, the angry, envious, melancholick and the like, by objects fitted to their ſeveral paſſions and diſpoſitions: In like manner, he makes uſe of wives to ſeduce their husbands, as Jezabel to corrupt Ahab, 1 Kings 21.25. of Parents to corrupt their children, Jer. 44.17. The reaſon is,
Firſt, becauſe by this meanes he prevailes upon men much more eaſily, as having an help within our own breaſts, to let in thoſe temptations wherewith he aſſailes us.
And ſecondly, becauſe ſuch ſnares, when they have entangled us, hold us of all others moſt ſtrongly, as indeed love is ſtrong as death, Cantic. 8.6.
Let men then be alwayes fearful of ſome ſnare or other, in things of ordinary uſe, if our hearts delight in them; as of houſes, apparel, meats, and drinks, friends, goods, nay, of knowledge and grace it ſelfe, and performances of the beſt duties, leſt they lift up our hearts, 1 Cor. 8.1. making us to think highly of ourſelves, and to deſpiſe others, or make us grow ſecure and careleſſe, neglecting the uſe of thoſe meanes that might eſtabliſh us in a right way. Let us take care to enjoy ſuch things, the more they delight us, with the more feare and trembling, watching diligently over our own hearts, leſt by the corrupt inclination of them, and the policy of Satan, they become ſnares unto us, to entangle us before we be aware, as being leaſt ſuſpected, becauſe they are beloved.
If we come to conſider this bait more particularly, we finde it to be knowledge, which Satan perſwades the woman to labour to encreaſe, by eating the fruit forbidden. Now knowledge (we know) is the ornament of mans ſoule, unto which as Nature hath fitted man only, of all viſible creatures, ſo duty bindes him to encreaſe it what he may, Prov. 16.16. and 4.7. Thus Satan layes a ſnare for her, in that which was her duty. Whence
11 OBSERVE Satan tempts us to ſin, not only in our pleaſures and delights, but even in our duties too.
Obſerv. 11 IN religious exerciſes, to outward performances, unſeaſonable undertakings; in our labours to ſelf-ſervice; in our food to ſenſual delight in the creature; in our cloathing to pride and vanity; in conference to vain jangling; in bargaining to injuſtice; in getting and keeping, to covetouſneſſe. The reaſon is,
1. Becauſe we are in ſuch wayes moſt ſecure, and therefore moſt eaſily enſnared.
2. Satan deſires moſt to corrupt our beſt endeavours, for the greater diſhonour to God and Religion.
3. Becauſe there be many eaſie and dangerous errours in circumſtances of duty, even where the ſubſtance of the action is warrantable in it ſelf.
Let it then be our care, as to walk in wayes warrantable in themſelves, ſo to go forwards therein with great circumſpection and warineſſe, begging Gods aſſiſtance to order our ſteps in his Word, Pſal. 119.133. that is, in the wayes preſcribed in his Word, walking in the Spirit, that we may not fulfil the luſts of the fleſh, Gal. 5.16.
2. Guiding our ſelves in every circumſtance by the rule of that Word, in the time, in the manner, in the meaſure, and in the end of every action, that we may do not only What God hath commanded us, but As he hath commanded us, Deut. 6.25. for the failing wherein God made a breach upon Uzzah, even in that good action of bringing the Ark, 1 Chron. 15.13. Thus the Word ought to be our Counſellour in every particular, Pſal. 119.24. and as a Lanthorne in our hands to guide our ſteps, verſe 105.
3. There needs, for this purpoſe, the thinking on our wayes beforehand, with the Prophet, Pſal. 119.59. and the examination of them afterwards, that we may beg …rdon for our errours, as Hezekiah doth for the people that had not clenſed themſelves before the eating of the Paſſeover, 2 Chron. 30.18. and may look more carefully to our wayes for time to come.
It will not be amiſſe, to conſider what kinde of knowledge it is, which Satan perſwades the woman to ſeek after, the knowledge of good and evil; Good they knew already, at leaſt as farre as was needful for them to know; with evil they had nothing to do, nor conſequently any cauſe, much leſſe any warrant to ſeek after the knowledge of that which they could make no uſe of when they had attained it. So that we may thence
12 OBSERVE The ſearching after the knowledge of unneceſſary things, is one of Satans ſnares, and unprofitable to us.
Obſerve 12 Hence it is, that the Angel denies to diſcover ſome ſecrets to Daniel, Dan. 12.9, 13. as likewiſe, our Saviour Himſelf denies to diſcover the time of the day of Judgement, unto his Diſciples, Mark 13.32. and the time of the reſtoring of the Kingdome of Iſrael to his Apoſtles, Acts 1.7. (as a thing unlawful to enquire after) or what ſhould become of Saint John, to Saint Peter, John 21.21, 22. as being a thing that concerned not him to know. The reaſons may be,
1. Becauſe the ſearching into things not revealed, muſt of neceſſity be joyned with ſome unthankfulneſſe for the knowledge of things that are revealed.
2. We know, knowledge of it ſelfe puſſes up, where it is not ſanctified, 1 Cor. 8.1. and we have no reaſon to expect that God ſhould bleſſe what he hath not granted; no more knowledge unlawfully gotten, then ſtollen goods: ſeeing all bleſſings are annexed to acts of obedience, in thoſe things which God hath warranted and commanded.
Let us then learne to be wiſe to ſobriety, (as the words, Rom. 12.3. may not improperly be rendred,) contenting our ſelves with the knowledge
1. Of ſuch things as God hath revealed in his Word, which belong to us, Deut. 29.29.
2. Which are moſt proper and uſeful to us, as our Saviour intimates in his anſwer to Saint Peter, John 21.21, 22. Thus Solomon begs of God underſtanding, to judge the people over which God had ſet him, 1 Kings 3.9. a Petition which God highly approves, and grants in a large proportion.
3. As are profitable to edification both of our ſelves and others. See Eph. 4.29. theſe the Apoſtle calls wholeſome words, 1 Tim. 6.3. as for the ſearching after the knowledge of future events, which God hath ſealed up in his own breaſt, and oppoſitions of Sciences, 1 Tim. 6.20. they muſt needs occaſion
1. Unprofitable expence of time.
2. Needleſſe diſtraction of our thoughts.
3. The neglect of ſearching into things more uſeful and needful for our ſelves and others.
4. And tends to ungodlineſſe; the nouriſhing of pride, contention, and the like, and are the very baites and ſnares of Satan.
If we conſider the Promiſe which Satan tenders to the woman, to allure her to rebellion, we may eaſily diſcover how vaine and unprofitable that had been which he here offers unto her, if ſhe had or could have gained it; and from this particular may take notice of the reſt of his offers, And
13 OBSERVE, The Promiſes of Satan, or his Agents, are of ſuch things as are either evil, or unprofitable.
Obſerv. 13 SUch was that of Jezabel to King Ahab, to give him Naboths vineyard, 1 Kings 21.7. which proved to be the ruine of himſelf and his family. Like unto this are the promiſes of thoſe wicked wretches, to ſuch as they deſire to ſeduce, to fill their houſes with ſpoile, by laying wait for innocent blood, Prov. 1.13. and of the ſame nature is the promiſe of the whore to the young man, whom ſhe tempts to lewdneſſe, to give him his fill of love, Prov. 7.18. ſhe ſhould have ſaid, of filthy luſt. Thoſe things thus tendered and promiſed, are either evil in their own nature, as that of the whore and the drunkards, Iſa. 56.12. of the devils to witches, to help them to deſtroy and do miſchief. Or at leaſt they bring evil after them, as riches reſerved to men greedy of gaine for their hurt, Eccl. 5.13. nouriſhing pride, ſecurity, voluptuouſneſſe, carnal confidence, and the like, beſides the piercing of the heart thorough with many ſorrowes, 1 Tim. 6.10. neither indeed is it poſſible, that it ſhould be otherwiſe: for who can hope for good things from evil men, or profitable things from ſuch as are unprofitable, both to themſelves, and others?
Let no man then ſuffer himſelf to be beguiled and led away by ſuch faire promiſes, of the favour of great men, encreaſe of wealth, enjoying of varietie of pleaſures, and the like, (which the men of the wo… ſo much look after) tendered unto us by wicked men, and that uſually in a way of ſinne: But every man adviſedly conſider
1. The nature of the things themſelves that are offered unto us, which we ſhall finde to be ſuch, as can neither make us good, nor much leſſe happy.
2. What they promiſe in them, which is only the having, not the enjoying, much leſſe the holy uſe of them, without which they can do us no good.
3. Under what condition they are offered unto us, which we ſhall finde uſually to be the committing of ſome ſinne, or the neglecting of ſome good duty or other.
4. Take notice with what affection they tender them unto us: queſtionleſſe thoſe that love us not, cannot promiſe or beſtow any thing on us, out of any true deſire of our good, but either to ſerve their own turnes, or to draw us, if it may be, to the ſame wicked practices, which they themſelves delight in.
5. Let us ſeriouſly conſider what the iſſue and event muſt needs be at the laſt, when we have wearied our ſelves in vaine, to become fooles at the latter end, Jer. 17.12. complaining when it will be too late to help it, Prov. 5.11. Let us therefore hearken unto God, whoſe promiſes are
1. All of them Yea and Amen,
2. Of things truly, and in themſelves, Grace, and Glory, and every good thing, Pſal. 84.11.
3. Tendred unto us out of true love, that he may do us good at the latter end, Deut. 8.16.
4. And that under the condition of ſerving him for our owne good, Deut. 6.24. having at preſent our fruit in holineſſe, and hereafter the end everlaſting life, Rom. 6.22. ſo that our ſoule ſhall bleſſe the Lord that hath given us counſel, Pſal. 16.7. whence experience ſhall ſhew us, that it is good to draw near unto God, Pſal. 73.28.
To move Eve the more effectually, Satan ſets before her the high degree of honour, unto which that knowledge which might be gained by eating this forbidden fruit, would advance her, that ſhe ſhould be as God. So that we may here take notice, whereunto Satan labours to draw the mindes of wicked men, and may
14 OBSERVE. The ſpecial end that Satan perſwades wicked men to aime at, is, that they may be as Gods.
Obſerve 14 THis was not only the high thought of the proud King of Babel, Iſa. 14.13, 14. or of Antichriſt his Antitype, 2 Theſ. 2.4. but is the deſire of every wicked man, to have or do that which is peculiar to God himſelfe.
1. To excel alone, and to get themſelves a name, that may be admired and ſpoken of by all men, not only the builders of Babel, Gen. 11.4. and Abſalom, 2 Sam 18.18. but generally all proud men, as they are deſcribed unto us, Pſal. 49.11.
2. To be independent, and to have ſufficiency in their own hand, as that foole thought himſelf to have, Luke 12.19. which is the deſire of all covetous perſons.
3. To be commanded by none, but to be their own lords, Pſal. 12.4. to follow only their own counſel, and be guided by their own wills, Jer. 44.16.
4. To give accompt to none but themſelves, with thoſe rebellious Jewes, that deſire to have the Holy One of Iſrael ceaſe from them, Iſa. 30.11. and Amaziah, who will not be called to account by the Prophet, 2 Chron. 25.16.
5. To referre all to themſelves, and to their own glory, with proud Nebuchadnezzar, Dan. 4.30. and to do well to themſelves, Pſal. 49, 18.
The conſideration hereof may diſcover unto us the hainouſneſſe of ſuch ſinnes, as moſt men uſually too ſleightly paſſe over, which in wicked men are ſo groſſe, that they appear to the whole world, as the aiming at their own glory and praiſe, the applying of all their endeavours to advance themſelves above others, in their eſtates and poſſeſſions, in their houſes, food, clothing, that they may be admired above others, and excel alone; their refuſing to be directed or reproved, when they ſtep awry, manifeſting that they deſire to have none other law, but their own wills and counſels. Theſe are ſo palpable affectations of a ſtate and condition above a man, and uſurpations of divine priviledges, that they can neither be denied nor excuſed. Now for the godly, though they deſire and endeavour to keep down this ſwelling of the heart, yet they may eaſily diſcover in themſelves the ſtriving of their natural corruption, to prick them forwards to ſuch inordinate deſires, for which they have alſo great cauſe to humble themſelves, and that the more, becauſe they have known ſo much of God, and of their owne vileneſſe, and ſo well underſtand the end unto which they were created, that they ſhould ſo far forget their own condition, and not conſider the impoſſibility of attaining to what they deſire, or the impiety of deſiring it if they could, as to deſire to ſhare any way with God in his honour, who is not honoured as a God, unleſſe all things be thrown down at his feet, Iſa. 2.11. till he alone be magnified, and his directions and will ſubmitted unto and obeyed: this is, or ought to be a matter of great mourning unto every godly ſoule.
Now Satan is not content to ſtir up the womans ſpirit to endeavour to advance her ſelfe ſo high, as to be a match even with God himſelfe, unleſſe withal he advance the baſeſt creatures to take up Gods room in her heart, which he doth, when he moves the woman to expect that from the fruit of this tree, which belongs to God aloen to beſtow, even the vertue of giving wiſdome and underſtanding, which God hath reſerved in his own power, who only knows the place thereof, as Job tells us, Job 28.20. Whence we may
15 OBSERVE. It is Satans policy to draw men to depend upon the creature, for that which only God can give.
Obſerv. 15 THus he perſwades Balak to depend on that falſe Prophet Balaam, for bleſſing and curſing, Numb. 22.6. and uſually men to expect raine from the heavens, which none can give but God alone, Jerem. 14.22. Nouriſhment, and thereby life from food, which is maintained only by every Word that proceeds out of Gods mouth, Mat. 4.3, 4. Safety and ſufficiency from wealth and riches, Prov. 18.11. The reaſon is,
1. That he may thereby diſhonour God, in robbing him of the honour of being All ſufficient, and beſtow it upon the creature.
2. That he may abaſe man, by bringing him to depend upon thoſe things which God hath put under his feet, and deceive him withal, in drawing him to ſeek water from broken Ciſternes, that hold none, Jer. 2.13.
Let all that are wiſe take notice of the leaſt motion of their hearts, that tends that way, abhorring the very leaſt inclination of our affections that way, as a dangerous evil.
1. Diſhonourable both to God and our ſelves.
2. Uncomfortable, when our hearts cannot be aſſured of that which we depend upon, as having no firme ground to ſupport our hopes.
3. Unprofitable when men gaine nothing by ſuch a kinde of dependance, more then they do by a dream of a great feaſt, who finde themſelves empty and hungry when they are awake.
4. Moſt dangerous, by drawing us from the ſervice of God, to the ſervice of the creature, upon which we have our dependance. This notwithſtanding is an evil ſickneſſe, that ſeizeth on the greateſt part of the world, who are carnal, as appears by their labour and care about the creatures, ſecurity and contentment which they deſire to take in enjoying them, feare and mourning in the loſſe of them, as if they had loſt their gods, and much more by their neglect of God and his ſervice, as if their happineſſe conſiſted not in him at all.
It is worthy our obſervation, that when Satan tempts the woman to ſeek her own advancement, in that very temptation he moves her withal, to make uſe of the creature for the attaining of that end, to eate of the forbidden fruit, that ſhe might become as God, ſo that we may eaſily diſcerne how nearly theſe two foule evils are linked together, ſo that the one neceſſarily drawes on the other; And may
15 OBSERVE. Self-ſeeking and dependance on the creature, are evils that be inſeparable.
Obſerve 15 THus the Apoſtle joynes together as inſeparable companions, ſelf-love, (the ground of ſelf-ſeeking) and covetouſneſſe, 2 Tim. 3.2. Now this comes to paſſe,
1. By neceſſity, becauſe man as well as all other creatures, wanting ſufficiency in himſelfe, for ſelf-ſubſiſtence, having now in a ſort departed from God, and thereby loſt his dependance upon him, hath nothing elſe left him, but the creature to flie unto for his ſupport.
2. Becauſe God by his juſt judgement cannot bring upon man a fitter plague to avenge the diſhonour done to him, by lifting up our ſelves againſt him, then by abaſing us to ſubmit to things below our ſelves.
Let us learne the right way of curing our hearts of that ſhameful, uncomfortable, unprofitable, impious ſinne of dependance upon the creatures, by labouring to caſt out of our hearts this inordinate ſelfelove, which is the root of that evil, the very mother and nurſe of covetouſneſſe, men-ſerving, and the like. Upon this ground it is, that our Saviour, Mat. 16.24. makes ſelfe-denial the firſt condition required of one that will be a follower of him, as being that which withal takes us off from all dependance upon the creature, and thereby leaves us free to cloſe with Chriſt.
It is of great uſe unto us, to take notice a little farther, how this way which Satan propoſeth to the woman for her advancement croſſeth it ſelf. Forſooth, ſhe muſt out of hand be made a God, and which way ſhall this be brought to paſſe? ſhe muſt for the attaining of this honour ſtoop unto, and depend upon a poor creature far below her ſelfe, ſo that the meanes of her advancement muſt be to bring herſelfe infinitely lower then ſhe was, and of a Lord (as God had made her) over the creatures, to become a kinde of ſlave unto them. Whence
17 OBSERVE. Satans preferments are in true eſtimation abaſements and baſe ſlaveries.
Obſerv. 17 SOme of his ſervants do indeed talk of liberty, but are in truth the ſervants of corruptions, 2 Pet. 2.19. He promiſeth Chriſt to beſtow on him all the Kingdomes of the world; but it is under the condition that he muſt firſt worſhip him, and thereby ſtoop unto the baſeſt of all his vaſſals, Mat. 4.9. Thus he deals with us continually, alluring us to be independent upon God, and to wait on him no longer, and in the mean time endeavouring to bring us to place our dependance upon the meaneſt of his creatures. So likewiſe in the duties of our ſervice, he perſwades us to caſt off the yoke of Gods Law and ſubjection to his will, and in the mean time provokes us to the ſervice of our own baſe luſts, ſo that we take on us inſtead of one God, as many lords as we have vile and inordinate affections in our own hearts, and (which is worſt of all) himſelf too, after whom we walk in ſulfilling them, and are led captive by him according to his will, 2 Tim. 2.26. exerciſing us in baſer ſervices, and exacting them with greater rigour, and rewarding with nothing at the laſt, but with ſhame and ſorrow at preſent, and everlaſting deſtruction hereafter.
Satan well knew that if the woman had taken ſome longer time to commune, either with her own heart, or with her husband; there would have been diſcovered ſo many ſtrong evidences for the juſtifying of God, in his exceeding large bounty to the man and woman, by the undeniable experiments of thoſe real favours which they had received from him, that the ſcandalous and blaſphemous imputation of Gods ill affection to them, would ſoon have vaniſhed, as a miſt before the Sunne. Wherefore, we ſhall finde, that Satan labours all that he can to thruſt forward the woman to a ſpeedy reſolution, and execution thereupon, to fall preſently to the eating of the forbidden fruit, that ſhe might inſtantly be advanced to the honour of God. How deſtructive that proved unto her, will appear in the event that followed. So that we may hence
18 OBSERVE Hasty reſolutions prove commonly dangerous in the iſſue.
Obſerve 18 WIthout counſel the People and State fall; but in the multitude of Counſellours there is ſafety, ſaith the wiſe man, Prov. 11.14. and he that haſteth with his foot ſinneth, chap. 19.2. and, without counſel, as ill wayes are uſually reſolved on, ſo that which is purpoſed is overthrown, Prov. 15.22. The reaſon is
1. Becauſe in the oughts of our heart natural motions, which are full of errour, come firſt to hand; upon which if we ſettle our reſolutions, we muſt needs be miſtaken, and erre dangerouſly ere we be aware.
2. Becauſe our underſtanding, being weak in it ſelfe, is not able at once to take in, and lay before it all things, upon which a well-grounded judgement ſhould be ſetled; ſo that we need ſome time, to ſearch out and lay together all thoſe circumſtances and evidences, which muſt guide us in all that we take in hand.
Now to draw on the woman to this ſpeedy reſolution, Satan ſets before her eyes the ſpeedy and preſent effect of that fruit, that it had ſuch a vertue as to open their eyes, that very day that they ſhould eate of it. Whence
19 OBSERVE The nearer things are to be enjoyed, the more ſtrongly the heart is affected towards them.
Obſerve 19 HOpe deferred makes the heart ſick (ſaith the wiſe man, Prov. 13.12.) as on the other ſide, judgement deferred maketh the heart ſecure and fearleſſe, Eccl. 8.11. Mat. 24.48. on the contrary ſide, preſent judgement fills the heart with terrour, as we ſee in the judgement on Dathan and Abiram, did the children of Iſrael, though otherwiſe a ſenſeleſſe people, Numb. 16.34. as likewiſe when the deſire comes, it is a tree of life, the meanes of reviving the ſoule: whence our Saviour, to affect the ſpirit of the poor thief upon the croſſe, tells him that he ſhould be with him in Paradiſe that very day, Luke 23.43. The reaſon is, the affections of the heart are moſt ſtrongly moved by ſenſe, which apprehends only things that are preſent: whence it muſt needs follow, that the nearer things are unto us in our apprehenſion, the more ſtrongly the heart muſt be moved by them.
If then we deſire to have our hearts moved, either by mercies or judgements, let us labour to bring them as near as we can. Thus God repreſents unto Cain ſinne (he means the puniſhment of ſinne) as lying at the door, Gen. 4.7. To morrow the Lord will be angry if we ſinne to day, ſay the meſſengers ſent from the children of Iſrael to the Reubenites and the Gadites, Joſh. 22.18, and Ahijah to Jeroboams wife, tells her, that the judgment upon Jeroboams houſe is coming even now, 1 Kings 14.14. ſo in mercies, Abrahams rejoycing at Chriſts day, was, that he ſaw it, (that is, apprehended it) as preſent, John 8.56. To this purpoſe
1. Let us be careful to fixe our eyes upon the preſent examples of mercies or judgements upon our ſelves or others, eſpecially upon thoſe which are inward and ſpiritual, laying hold of eternal life, upon the ſenſe of Gods preſent favours, as the Prophet David ſeems to do, Pſal. 73.24. and beholding and trembling at the very face of hell in preſent judgments.
2. Labour to work thoſe experiments upon our hearts, till they awaken faith, by which only thoſe things which are to come are made preſent, Heb. 11.1. ſo that they affect men with joy, as if they were poſſeſſed already, 1 Pet. 1.8. and with like feare on the other ſide.
3. Let us often recount with our ſelves the ſhortneſſe of this preſent life. Meditation may and will ſhew a mans life unto him but a ſpan long, and may make a thouſand yeares ſeem unto him, as God accounts them, but as one day.