Commentary Upon Genesis 1-3, Book 3 · Chapter 3 · Verse 6
VERSE 6.
ANd when the woman ſaw] That is, when ſhe partly beheld with her eyes, and was as fully perſwaded in her heart, as if ſhe had ſeen it. For, although the outward beauty of the fruit might be ſeen with the eye, yet the goodneſſe of it for food (which nothing could diſcover but the taſte) and much more the vertue of it, to make one wiſe, were things not to be ſeen with the eye: ſo that ſeeing in this place, muſt neceſſarily withal include believing.
That the tree] That is, the fruit of the tree, for that only could be eaten) Was good for food] and therefore (as ſhe might be perſwaded) more apt to preſerve life then to bring death, as God had threatened. Now that the fruit of this tree was good for food, ſhe might eaſily be induced to believe, becauſe ſhe had by experience found it ſo in other fruits of the Garden, that thoſe which delighted the eye, were likewiſe grateful to the taſte: and queſtionleſſe, in this the woman was not deceived, for the fruit doubtleſſe had no evil in the nature of it, only the uſe of it was made evil unto man by Gods interdiction.
And that it was pleaſant to the eyes] Which perhaps ſhe had not taken notice of before, as not thinking it fit, to look upon that with obſervation which ſhe might not touch, or if perhaps ſhe had looked upon it, ſhe beheld it not with the ſame affection before that now ſhe did, which made it now more delightful in her eyes then it had been before. This ſeems to be the womans firſt outward act, in this ſinne of hers, the gazing upon this fruit with delight.
And a tree to be deſired] The womans deſire after this fruit, is not mentioned by Moſes, till he come to ſpeak of getting knowledge, to intimate, that although the beauty of the fruit in her eye, and the uſefulneſſe of it for food, might ſomewhat affect her, yet that which ſet her heart on fire with the deſire after it, was eſpecially and chiefly the hope of getting the knowledge of good and evil.
To make one wiſe] or prudent, as ſome tranſlate it, although (as it ſeemes,) not ſo properly nor agreeably to the ſenſe of the Holy Ghoſt, ſeeing the wiſdom here ſpoken of muſt be the ſame, which had before been mentioned by Satan, and conſiſteth rather in contemplation then in practice, and therefore muſt be conceived to be rather Sapience then Prudence, or at leaſt muſt include them both.
She took of the fruit thereof] Which before ſhe had acknowledged ſhe might not touch. Now in this kinde of expreſſion the Holy Ghoſt diſcovers unto us the Rule by which the woman now guided her ſelf, namely, by the luſts of her own heart, and no longer by the Commandment and Will of God. It was now no impediment to her to eate of the fruit of that tree, becauſe God had forbidden it; it was a ſufficient warrant to her to take and eate it, becauſe ſhe deſired it. Withal, we have here pointed out unto us the ſeveral ſteps and degrees, by which the woman went on, till ſhe came up to the height of her ſinne; ſhe ſaw, ſhe deſired, ſhe took and eat, and at the laſt gave unto her husband that he might eate.
And gave alſo to her husband] Having queſtionleſs found the fruit as grateful to her taſte as ſhe expected, but not as Satan, with an intention to beguile him, but out of love to make him partaker with her, of this new-found meanes of her happineſſe. Thus Satan blinded her eyes, and God left her to her ſelfe, to be inſenſible of the evil which ſhe had brought upon her ſelfe, till ſhe had been led on by Satan to do as much miſchief as ſhe might, and drawen her husband into the ſame condition with her.
With her] That is, to eate with her, or as ſhe had done: For otherwiſe he muſt needs be with her, in the ſame place, when ſhe gave him of the fruit to eat. Now whether ſhe went after him to finde him out, or whether he came to her of himſelf, and when, and whether before ſhe had eaten of the fruit, or after (which is moſt probable) it is uncertain, and not much material to be known.
And he did eate] By his wives perſwaſion, as well as by her offer of the fruit, and by her example for ver. 17. God cenſures him for hearkening to the voice of his wife. By what words or arguments ſhe prevailed with him it is not expreſſed, it is moſt probable, that ſhe related unto him all that which ſhe had heard from Satan before, which the Holy Ghoſt thinks not needful to repeat again, as affecting brevity, and having this only ſcope, to manifeſt, that God had no finger in Adams ſinne, but that the woman was tempted and deceived by Satan, and the man by the woman. Thus were the two fountaines, out of which all mankinde iſſued, both poiſoned and corrupted, and conſequently of neceſſity, by them, their whole poſterity after them; ſeeing there can be nothing clean, drawn out of that which is unclean.
We have then in this verſe ſet before our eyes the ſucceſs and effect of Satans temptation.
Firſt, the womans affections are diſtempered and corrupted by her outward ſenſes; and both by them and by Satans ſuggeſtions, her Minde and Judgement are perverted, till ſhe breaks out at laſt into the actual tranſgreſſion of Gods Commandment, and drawes her husband after her.
Secondly, it is probable that the woman might have ſeen this tree before, without any inordinate affection towards the fruit thereof: it may be that it was not then ſo pleaſant in her eyes, as it now appeares unto her, after Satan had by his ſuggeſtions diſtempered her heart, and kindled her affections to an inordinate deſire after it, and then it ſeems very beautiful in her eyes. Whence
1 OBSERVE. Things uſually appear unto us, as we ſtand affected towards them in our hearts.
Obſerve 1 TO men of carnal minds, carnal things ſeem to be matters of great worth; as Riches to the covetous, Honour to the ambitious, Beauty to the adulterous, and dainty fare to the voluptuous, becauſe their affections and deſires are towards them. As likewiſe on the other ſide, Chriſt and his Righteouſneſſe, Grace and Glory ſeem in their eyes, to be matters of ſmall value, becauſe their affections are againſt them. Nay, the very objects of ſenſe, and much more the arguments that are brought and preſented to us in diſcourſe, ſeem more or leſſe weighty, and conſequently make a deeper or ſleighter impreſſion, and prevaile more or leſſe with us, as our hearts ſtand affected the one way or the other. As it happens in our bodies, that contagious ſickneſſes, yea, diſtempers of hea… or cold and the like, prevaile more or leſſe upon men, according as the body it ſelfe is inwardly diſpoſed.
Let it be then the care and labour of every man, to get thoſe carnal and ſenſual affections, wherewith all our hearts naturally are poſſeſſed, ſubdued and mortified, our ſelves renewed in the ſpirit of our mindes, and our hearts changed from this carnal and earthly diſpoſition, to a ſpiritual and heavenly frame, leſt they remaining carnal and earthly ſtill, repreſent things unto us, not according to truth, but according to their own temper, as a diſtempered taſte doth the reliſh of our meats, and ſo beguile us by corrupting our judgements, which muſt neceſſarily lead us into dangerous errours, making evidences of heavenly truths ſmall, and ſenſual objects great. And let all men be careful to take heed of judging of any thing, when their mindes are diſtempered with any paſſion, or giving much heed unto ſuch mens judgements, who manifeſt themſelves to be engaged in their affections beforehand.
By that which we have already conſidered in the prevailing of Satan by this temptation, it appears, that we cannot lay the blame of drawing the woman to this ſin, upon the fruit of this tree, which ſhe had in all probability beheld before this, without ſinne, but it was the impreſſion made upon her heart by Satans ſuggeſtions, which made that fruit a ſnare unto her now, which was none before. Whence
2 OBSERVE, Sinne proceeds not from the outward object, but from the corruption of the heart within.
Obſerve. 2 INdeed thoſe things that defile a man come from within. Mark 7.21. and it is not the beholding of a woman, but the luſting after her in ones heart that makes it adultery, Mat. 5.18. And St. James tells us, that God tempts no man, but every man is drawn away by his own luſt, Jam. 1.13, 14.
Firſt, God tempts no man, neither by ſuggeſtion of evil, that he raiſeth up in any mans heart, nor by any thing that he hath made: now if God ſhould have put any evil into the creature, which he had made; he might have been ſaid in ſome ſort to have tempted us to evil: but every creature of God is good; wherefore he affirmes that the cauſe of evil is within us, and not without us; the creature being in the nature of it as apt to be applied to good as to evil, to which it cannot be turned but by the evil diſpoſition of our owne hearts within us, and the motions that ariſe from thence. The evil then was neither in the wedge of gold, nor in the Babyloniſh garment which Achan ſaw, but in his coveting of them; nor is it in the wine that gives a red colour in the Cup, but in the drunkards inordinate appetite, Prov. 23.31. No, wicked perſons draw from alluring objects, motions and ſollicitations to ſin, with an intent to corrupt and draw others to evil, (as the devil from the glory of the Kingdomes of the world, drew his temptation wherewith he endeavoured to allure our bleſſed Saviour to fall down and worſhip him) yet neither the creature it ſelfe, nor the temptation or motion preſented with it, cauſeth any ſinne in us, unleſſe they meet with ſome corruption in our hearts, to embrace and entertain them; Seeing the nature of ſinne conſiſts in a voluntary motion of the minde againſt the Law of God, whichcan proceed from no other cauſe, but only from the motion of the minde of him that ſins.
We have laid before us the firſt ſtep of the womans ſinne, in the outward act, that ſhe ſaw the fruit of the tree that it was pleaſant, that is, that ſhe looked upon it with delight and deſire: ſhe ſaw it perhaps before, but that was only in a natural way, to diſcerne that object before her eye: ſhe lookes now upon it in a ſinful way, fixing her eye upon it with a more ſerious obſervation of the pleaſantneſſe of it, which ſo affected her heart, that ſhe takes the boldneſſe to pluck and eate it. So ſhe begins her ſin in gazing upon, and perfects it in taking and eating Whence
3 OBSERVE, It is dangerous to a man to fixe his ſenſes upon enticing objects.
Obſerv. 3 TO look upon the wine in the glaſſe, and to obſerve the colour, and motion, or ſparkling of it. Prov. 23.31. therefore the wiſe man expreſſeth inordinate deſire of riches, by that phraſe of ſetting our eyes upon them, Prov. 23.5. Indeed the very looking upon the wedge of gold drew Achan to covet it, Joſh. 7.21. and men are taken with the eye-lids of a whore when they gaze in her face, Prov. 6.25. as the looking upon Bathſheba when ſhe waſhed her ſelfe enſnared David, 2 Sam. 11.2. for which cauſe it was, that Job, when he would not think upon a maid, makes a covenant with his eyes to prevent it, Job 31.1.
Let it be then the care of every good man to watch diligently and continually over his outward ſenſes; let him turne away his eare from hearkening to a naughty tongue, Prov. 17.4. his eyes from beholding vanity, Pſal. 119.37. that is, his ſenſes from dwelling unneceſſarily upon alluring objects. And to do that, it will be our wiſdom to fixe them upon ſuch things as are uſeful and profitable, remembring the uſe for which God hath given them unto us, which is partly natural, to informe us of things profitable, or hurtful to the outward man; and partly and eſpecially ſpiritual, to ſet before us thoſe objects, that by the due meditation of them, may raiſe up our mindes to heavenly thoughts, obſerving both their perfections, that we may raiſe up our hearts, to the admiration of the more eminent perfection of him that gave them; and withal their defects, by which they come infinitely ſhort of that All-ſufficiency, upon which our dependance muſt be grounded. Conſider therefore in the objects which we meet withal,
1. That they are of a nature appliable to good or evil, as they are diverſly entertained and uſed, and may be as well ſnares as helps unto us.
2. That our ſenſes being naturally corrupt: as many ſenſes as we have, ſo many windows we carry about us to let in ſin; and as many outward objects as are preſented to us, ſo many ſparks may fall into out hearts in this ſtate of corruption, to ſet the whole frame of our nature on fire, unleſſe we look warily to our ſelves. Wherefore
1. Avoid the entertaining of unneceſſary objects, where we may avoid them.
2. If they be preſented to us, look not on their outward appearance, but on the dangers into which they may bring us, that a Whore is a deep ditch, Prov. 23.27. Wine a mocker, Prov. 20.1.
3. Pray for the aſſiſtance of the Spirit, as to keep the door of our lips, Pſal. 141.3. ſo to take the reins of all our ſenſes, yea, of the affections of our ſoules, that walking in the ſpirit, we may not fulfil the luſts of the fleſh, Gal. 5.16.
But what may we conceive to be the reaſon, why the woman gives ſo much credit to Satans information, that the tree was good for food, and to be deſired to get knowledge upon Satans bare word, without any experiment made, or any other proof at all to juſtifie what he affirmes, when ſhe gives ſo little credit to that, which ſhe had heard from Gods own mouth, that the eating of that tree would certainly bring death? Queſtionleſſe, ſhe ſhews in this errour of hers the diſpoſition of mans nature in general, and gives occaſion to
4 OBSERVE, Men by nature are more apt to give credit unto lies, then unto the Truth of God.
Obſerve 4 CErtainly, if Adam in this his ſtate of perfection, ſtanding then in the Truth, and having the helpe of a Minde furniſhed with all divine knowledge, and queſtionleſſe affected alſo with the love of it, which might eaſily have preſerved him in the truth, was notwithſtanding ſo ſuddenly carried away, to believe ſo foule a lie, and that meerly upon Satans ſugeſtion and information, againſt Gods expreſſe word delivered by his own mouth; we have great reaſon to be jealous of our ſelves, being naturally blinded with errour, having our underſtanding full of darkneſſe, Eph. 4.18. and our wills wholly averſe from Truth, and taking pleaſure in unrighteouſneſſe, 2 Theſſal 2.10. ſeeing
1. The Truth of God containes many heavenly and deep myſteries hard to be underſtood, much more to be believed, ſeeing they are fooliſhneſſe to a natural man, 1 Cor. 2.14.
2. Seeing we have by nature an hatred againſt the Wiſdome and Counſel of God, becauſe it croſſeth our carnal affections, and condemns all our wayes and works, John 3.20.
Let no man then ſuffer his judgement to be ſwayed by the opinion of the world, in any matter that concernes the grounds of Truth, delivered in the Word; ſeeing the world is guided by the wiſdome of the fleſh, which is enmity againſt God, Rom. 8.7. And therefore no marvel though it oppoſe his Truth, which brings down the ſtrong holds, and high imaginations of the natural man, to bring under every thought to the obedience of Chriſt, 2 Cor. 10.5. and refuſe to give credit to thoſe that ſpeak it, as the Jewes dealt with our Saviour, John 8.45. becauſe the world lying in wickedneſſe, 1 John 5.19. which the truth of God reproves, John 16.8. cannot but hate that which diſgraceth and oppoſeth it.
Now if we obſerve it well, that which made the woman ſo apt to give credit unto Satans ſuggeſtions was, that her heart was beforehand taken with ſome deſire after the knowledge, which the eating of that fruit would certainly bring; as Satan had informed her, and ſhe was deſirous to believe. Whence
5 OBSERVE Men are eaſily drawen to believe, and hope any thing of that which they affect and deſire.
Obſerve 5 LOve (as the Apoſtle tells us) hopes and believes all things, 1 Cor. 13.7. and we know, that as our affection is towards the perſon that ſpeaks unto us, ſo we give credit to his words, much more to a friend then to a ſtranger. Thus we are apt to hope well of our children, becauſe we love them well: much more are we apt to promiſe ourſelves good of our own counſels, which we love better then our children. It muſt needs be ſo, ſeeing love being grounded upon a perſwaſion of ſome worth in that which we love, we are eaſily drawn by the experience of that which we know to be in it, to hope for, and expect that which we know not, although it doth not yet appear. And whatſoever we deſire to have, becauſe we deſire withal that it may be good, we hope it will be ſo.
By this one mark, it will evidently appear, that the generality of men, are greater lovers of Wealth, of Men, of Honours, of Pleaſures, then of God Himſelf, or his Sonne Chriſt, becauſe it is evident they expect and promiſe themſelves more good by them, then by God and all his Promiſes, following them more earneſtly, rejoycing in the fruition of them more cordially, preſerving them more carefully, and reſting on them more ſecurely, then on Gods Promiſes of Grace and Glory, of this life, and of that which is to come, which (as their own wayes convince them to their faces) they eſteem little better then meer deluſions. Yea, it is manifeſt that they have no deſire towards any way or work of Godlineſſe, of which they promiſe themſelves no good by them, Job. 21.15. but diſgrace, poverty, danger, loſſe of profit and pleaſure, beſides much unquietneſſe of minde. Nay, by the ſame mark, the greateſt part of men appear, to be greater lovers and better friends to wicked men, of whom they never ſpeak, nor patiently endure to heare any evil, then they are unto the godly, of whom themſelves are alwayes willing to believe any ill report, that can be raiſed upon them.
The woman had before her eyes this pleaſant fruit, but ſhe had withal an Interdiction from God not to meddle with it, under the fearful curſe of dying the death, if ſhe taſted of it; but her inordinate appetite, ſtirred up by ſenſe, we ſee, prevailes with her above the terrour of the curſe, though denounced by God himſelf. Whence
6 OBSERVE, The terrours of wrath to come cannot prev… againſt ſtrong and violent affections to things that are preſent.
Obſerve 6 IF the ſenſe of an evil felt, cannot withhold us in ſuch a caſe, as Prov. 23.34, 35. much leſſe can the feare of future evils work on our hearts. The Prophet complaines, that the peoples violent affection to rebellious courſes, thruſt them forwards as an horſe ruſheth into the battel, Jer. 8.6. (of whom the Lord himſelfe teſtifieth, that he mocketh at feare, and turnes not back from the ſword, Job 39.22.) oppoſing their confirmed reſolutions to evil, againſt any ſhame or feare that ſtood in their way, Jer. 2.25, 26. Like Zimri and Cozbi, that ſcorned the preſence and tears of the Congregation, and the apprehenſion of the future danger to fulfil their filthy luſts, Numb. 25.6. nay, even the whole multitude of that rebellious people, a little before, were not deterred by the fearful judgement executed in their ſight on Corah, Dathan and Abiram, from renewing their rebellion againſt Moſes and Aaron, the very next day, Numb. 16.4. The reaſon whereof is
1. Becauſe ſuch things as are preſent (ſuch as the pleaſures of ſinne are) being apprehended by ſenſe, work more ſtrongly upon the affections, then things abſent can do, becauſe they want that help of ſenſe to conveigh them to the mindes, which the affections are moſt moved by. For as hope deferred maketh the heart ſick, becauſe the thing deſired is abſent, Prov. 13.12. ſo on the other ſide, when the judgment is deferred, and is not preſent, the heart is not affected with the feare of it, but hardened in men to miſchief, Eccl. 8.11.
2. Becauſe affections, (which things preſent raiſe up in us,) blinde our judgements ſo far, that the evils threatened, becauſe they are not preſent, are not believed, ſo that men perſwade themſelves they will not come, Deut. 29.19. Iſa. 28.15. and for that reaſon the feare of them reſtrains not men from evil, becauſe unto ſuch perſons they are eſteemed as if they were not at all.
Let all men by this try their affections, either to good, or evil. If our affections to that which is good be ſtrong, Much water will not quench love, Cantic. 8.6, 7. as appears in the example of holy David, whom though the proud derided, Pſal 19.51. Princes ſpake againſt him, ver. 23. the hands of the wicked robbed him, ver. 61. the proud digged pits for him, ver. 85. the wicked waited to deſtroy, ver. 95. yet all quenched not his love to Gods Law, ver, 97. nor his endeavours not to decline from his teſtimonies, ver. 157. Out of the ſame affection the Apoſtles were not deterred from preaching, by all the menaces of the counſel, and ſtripes that they laid upon them, Acts 4.20, 21. Thus Daniel continues his duty of making his requeſt unto God, deſpiſing the Lions Den, Dan. 6.10. as the three children had done the flames of fire, Dan. 3.17. On the other ſide, to faint in the day of adverſity, argues ſmall ſtrength. Prov. 24.10. or to take offence and be diſheartened when tribulations ariſe, Mat. 13.21. or mens diſpleaſure threatens us, as they do, John 13.42. or much more, when feigned terrours keep us off from our duty, Prov. 26.13.
That which prevailed ſo far with the woman, or at leaſt by which her minde, already diſtempered by Satans ſuggeſtions, was ſo far inflamed, that it carried her on violently into this actual rebellion, was the delight ſomneſſe of the fruit to her outward ſenſes; ſhe ſaw that the tree was pleaſant to the eye, and good for food, and took and did eate: the great miſchief that followed thereupon, may then warrant us to
7 OBSERVE, Outward ſenſe is an ill and a dangerous guide.
Obſerve 7 AChans eye was it that drew him to take of the accurſed thing, and Davids eye drew him to adultery, and Solomon tells us, that the drunkards pleaſing his eye with the colour of the wine in the cup, may draw him to drunkenneſſe, Prov. 23.31. to the beholding of ſtrange women, and the heart to the uttering of perverſe things, ver. 33. Upon this ground it is, that the Apoſtle calls wiſdome according to ſenſe, divelliſh wiſdom: and the luſt of the eye, St. John tells us, is of the world, 1 John 2.16. That it muſt be ſo, it ſtands with good reaſon.
1. Senſe was never given men for a Judge or Counſellour to determine and direct, but only for an informer.
2. Senſe can ſhew us nothing but the outward formes of ſuch things as it repreſents, upon which we ſhall never be able to lay the ground of a right judgement: wherefore judgement according to appearance; is oppoſed to Gods true and infallible judgement, 1 Sam. 16.7. wherefore the receiving of things meerly from ſenſe, cannot but miſlead us in all that we ſo apprehend, awakening and ſtirring up affections that diſtemper the minde, and blinde the eyes of the underſtanding. And yet is this judgement by ſenſe the wiſdom that guides all the world, or at the leaſt the greateſt part of it, as we ſee by experience.
It is added, that the woman ſaw that the tree was good for food, that is, that ſhe was perſwaded and believed it to be ſo, and that upon that opinion, ſhe did take and eate the forbidden fruit: ſo that which deceived the woman, was the falſe opinion that ſhe entertained of the goodneſſe of the fruit. Whence
8. OBSERVE. A man cannot naturally deſire any thing, but under a ſhew and appearance of good.
Obſerve 11 THis is all that they ſeek and enquire after, Pſal. 4.6. Who will ſhew as any good? and as their endeavour is to do well unto themſelves, ſo they applaud only thoſe that do ſo, Pſal. 49.18. Nay, the enquiry of all thoſe, which have been renowned for their wiſdome amongſt men, hath been eſpecially to finde out what is mans chiefeſt good. And their errour hath been, not in chuſing evil as evil, but in miſtaking evil for good. Yea, although ſome have been ſo far blinded by Satan, as to become inſtruments of their own deſtruction (which appears manifeſtly to be evil) notwithſtanding, even therein they may be conceived to chooſe that at leaſt which is leſſe evil, eſteeming a ſpeedy death, to be better then a miſerable and uncomfortable life. This firme adherence of the heart of man to that which is good (from which it cannot be drawen, unleſſe it be by miſtaking, without the deſtruction of nature it ſelfe) God hath planted in all mens hearts, not only that it might be a meanes of their own preſervation, which all creatures bend unto, ſome by a natural, others by a ſenſitive, and Man by a rational inclination, but beſides, for an higher end; that Man chooſing God above all things to depend on, and his will to ſubmit unto, and to place all his happineſſe in him, might thereby give a clear teſtimony, and ſet to his ſeale, that he eſteems God as the chiefeſt good, becauſe his heart which carries him on with a reſtleſſe deſire to ſeek that above all things, and deſires no more when they do enjoy him with the Prophet, Pſal. 73.25. and 116.7.
Hence then appears, not only the folly of men of this world, who ſo greedily ſeek after Wealth, Honours, Pleaſures, and the favour of men, as if all their happineſſe lay in them; but more, their ſacrilegious impiety in robbing God of his due honour, to beſtow it not only on the creature, whom they advance above the Creator, Rom. 1.25. when they ſeek their chief good in that rather then in him; beſides on our own baſe luſts, by which we guide our ſelves, rather then by the Will of God, as if there were more good to be found in them then in God Himſelf: ſo that the A poſtle juſtly cenſures them, to be lovers of pleaſures more then lovers of God, 2 Tim. 3.4 which muſt needs be acknowledged to be true, when we ſeek after them more earneſtly and conſtantly, and rejoyce and ſatisfie our ſelves with them more cordially and contentedly then we do with the favour and love of God: this taking away from God the chiefeſt flower of his Crown (which is to be good alone, Mat. 19.17.) to adorne with it the baſeſt creatures, is an abomination not to be expiated, but with the pouring out of the wrath of God to the uttermoſt, as the Apoſtle ſpeaks, 1 Theſ. 2.16. eſpecially when they do not only call evil good, and good evil; upon whom the Prophet pronounceth that fearful woe, Iſa. 5.20. but ſeale to it too by their deeds and actions.
Thus then the woman moved by Satans faire and large promiſes, ſeconded with the ſtrong outward allurement of a fruit ſo pleaſant to the eye, conceiving that ſhe could not be but a great gainer, by ſo rich a purchaſe, without any more ado takes the fruit and eates it. But how groſly ſhe was miſtaken therein, the fearful event of the ruine of her ſelf and her husband, in the iſſue ſufficiently declares. So that comparing the ſucceſſe of this action, with the hopes upon which it was undertaken upon Satans word, We may
9 OBSERVE, Man is an ill chooſer of his own good.
Obſerve 9 ADam we ſee, even in this ſtate of Innocency, though endowed with ſo much wiſdom, yet as we ſhall ſee anon, chooſeth death inſtead of life. And Solomon the wiſeſt of all Princes either before or after him, is faine, after his long enquiry and travel in ſeeking after mans chiefeſt good, Eccl. 2.3. when he looked adviſedly back upon all his labours, and the fruits of them, to acknowledge that they were vanity and vexation of ſpirit, Eccl. 2.11, 17. and this he found, not to be his own errour alone, but that generally the wayes that ſeem right to a man, are found at laſt in the iſſues of them to be wayes of death, Prov. 14.12. The reaſon whereof is;
Firſt, mans ignorance by nature is ſuch, that he knows nothing as he ought, not God the chiefeſt good, of whom we may acknowledge with Bildad, that it is a little portion that is heard of him, Job. 26.14. and that of thoſe that know him beſt, 1 Cor. 13.12. but of the generality of men we may ſay with Zophar, that man is borne like a wilde aſſ…es colt, Job 11.12. and therefore no marvel, if thoſe that know him not, deſire him not, ſeeing it is the knowledge of things that move us either to deſire them, or to depend upon them. See Pſal. 9.10. As ignorant are we of the inward nature of the creature, which makes us ſo eaſie to be beguiled by the outward appearance, leaſt of all do we know the iſſue and event of things, a ſecret which God reſerved in his breaſt, Iſa. 41.22, 23.
The ſecond reaſon is the corruption, and froward perverſeneſſe of our wills, moved by our natural luſts, which encline to evil rather then good, to darkneſſe rather then light, and conſequently both to think well of them, and to make after and embrace them.
Let no man then lean to his own wiſdom, in a matter of ſo great importance, as is the choice of his own happineſs, which even heathen men themſelves have diſcovered by their own experience, to be inſufficient for the chuſing of that which is truly good, as it muſt needs be, ſeeing it is enmity against God. Rom. 8.7. who only is good, and therefore averſe from embracing and chooſing him, out of whom there is nothing but miſery and deſtruction. Let every man then that deſires true happineſſe, abandon his own underſtanding, and take advice from God, as the wiſe man directs us, Prov. 3.5, 6. who gives true wiſdom, Prov. 2.6 gave David that counſel to chooſe ſuch a lot unto himſelfe as ſatisfied his ſoule, Pſal. 16.7. and ſhewes us what is good. Mic. 6.8. and hath promiſed to teach ſuch as feare him, the way that they ſhall chooſe, Pſal. 25.12. to guide them by his counſel, and bring them to glory, Pſal. 73.24. not only directing them the way, but cauſing them to walk in it, and keeping them by his power to ſalvation. Only men muſt become fooles, that they may be wiſe, as the Apoſtle directs, 1 Cor. 3.18.
If we conſider the grounds which Eve builds upon, when ſhe takes and eates this forbidden fruit, we ſhall finde that ſhe is groſſely miſtaken in them both.
Firſt, this was no good Concluſion, that ſhe draws out of the pleaſant ſhew that the fruit had to the eye, that becauſe it appeared to be good, therefore it was good.
Secondly, much leſſe would it follow, that becauſe it was good, therefore ſhe might take and eate, having been forbidden to do ſo by God himſelf. For we have no warrant to make the attaining of our own good, the ground either of our own choice, or of our endeavours. The Will and Warrant of God, whoſe all things are, is our rule to direct us what to take or leave, ſo that only that is good to us, which he allowes us, and we muſt have an eye both to Gods honour, and the good of others, without due reſpect whereunto it is unlawful to deſire any particular good unto our ſelves. Theſe errours of the woman may give occaſion to
10 OBSERVE. It is agroſſe evil to chooſe, not what is granted us, but what we like eſpecially, out of reſpect to our ſelves in particular.
Obſerve 10 GOd layes an expreſſe reſtraint upon his own people, forbidding them to do what was good in their own eyes, and commanding them to obſerve what he ſhall direct, Deut. 12.8, 11. therefore Joſeph refuſeth to yield to his Miſtreſſe, becauſe that his Maſter, though he truſted him with all his affaires, yet had denied her unto him, as being his wife, Gen. 39.9. And the Prieſts upon that ground withſtood King Ʋzziah, when he would have offered incence in the Temple, becauſe it was not permitted to him, 2 Chron. 26.18. as little warrant have we to ſeek ſuch things as are good, only to our ſelves, without reſpect either to Gods honour, or to the good of others, ſeeing to do well to ones ſelfe, is a character of a carnal man, Pſal. 49.18. The reaſon of both is evident. For
Firſt, men being creatures, and therefore having their total dependance on God that made them, cannot or ought not in reaſon to be limited by their own will, but muſt in all things be ordered by the Will of him, on whom they totally depend, it being abſolutely neceſſary, that he that gave their being ſhould give them the meaſure and rule of their deſires.
Secondly, God created not men for themſelves, but for his own honour, Prov. 16.4. which is much advanced, when men acknowledge his Soveraignty, Wiſdom and Goodneſſe, by conſenting and chooſing to be, and do what he appoints them, and by ſubjecting their own good unto his glory and honour, and to the good of his ſervants.
Let it be our rule, in ſeeking any thing that pleaſeth our phantaſie, to enquire before we fix our deſires upon it, whether it be of thoſe things that are permitted unto us by God, or no; as namely to be rich, to be advanced above others, to be in place of emploiment, to ſearch into ſome kindes of knowledge, to enjoy ſome kindes of pleaſures and delights; for if we be not permitted to ask any thing, but according to Gods Will, 1 John 5.14. Surely we are not permitted to deſire it, much leſſe to ſeek or endeauour to obtain it.
Secondly, let us in like manner enquire, what advantage may come by that which we deſire unto our brethren the Church of God, and what honour God may receive thereby, and in the laſt place what true good it may bring unto our ſelves: ſeeing we know that it is our duty in things that we take in hand, to ſeek Gods glory above all things, and next to that the good of our brethren, 1 Cor. 10.31, 33. As being
1. Obliged thereunto by our ſubordination to God, 1 Cor. 6.20.
2. And the beſt meanes to aſſure our proſpering in what we undertake, when by ſubmitting to Gods Will, and ſeeking his glory, we engage him to further our endeavours, as he promiſed Joſhuah, Joſh. 1.8.
3. And aſſuring us of a full recompence of reward hereafter, Hebr. 10.36.
The degrees and ſteps by which luſt bred in the womans heart, brought her on to the act of rebellion, are worth our noting; Firſt, ſhe ſaw, then ſhe took, and laſtly, ſhe did eate of the forbidden fruit. Whence
11 OBSERVE, Laſt, once conceived will at laſt bring forth actual ſinne, in full perfection.
Obſerve 11 JAm. 1.16. Thus Achan, when by ſeeing the wedge of gold he was moved to covet it, takes it away and hides it, Joſh. 7 21. But the ſons of God, taken with the beauty of the daughters of the ſons of men marry them, Gen. 6.2. So it fell out in Hamors defiling of Dinah, Gen. 34.2. and thus it happens alwayes, unleſſe God over-rule it, as he did in preſerving Sarahs honour in Abimelechs houſe, Gen. 20.6. either by ſubduing the luſt by the power of his Spirit, which fights againſt the luſts of the fleſh, Gal. 5.17. or at leaſt by reſtraining it, as he did in Laban, Gen. 3.29. or croſſing it by advice and counſel, as he did Davids intention of killing Nabal, 1 Sam. 25.33, 34. or by denying and taking away opportunities to act it, as he hindred Herods purpoſe of killing Chriſt, by the wiſe mens returning another way, and by Joſephs flight with the childe into Egypt, or by interpoſing of ſome croſſe impediments in the way, as he prevented Sauls taking of David by an inroad of Philiſtines, which drew him another way, 1 Sam. 23.27, 28. Reaſon,
Firſt, it cannot be otherwiſe, becauſe inward deſires and affections, are the ground of all outward actions and performances, as Solomon tells us, Prov. 4.23. which therefore muſt needs follow, unleſſe there be ſome impediment caſt in the way, eſpecially in this corruption of mans nature, wherein they bear all the ſway.
Secondly, God is pleaſed it ſhall be ſo, that men may be made known by their actions, as a tree is known by his fruit.
Let us then tremble at the firſt moving of our inordinate luſts, as anger, fleſhly luſts, covetouſneſſe and the like.
1. As being in themſelves pollutions, that defile a mans heart, Mark 7.21, 22, 23.
2. And by conſequence make us abominable in the ſight of God, who beholdeth the motions of the heart, and judgeth of men according to them.
3. And ſubjects unto Satan, who reignes in us, and carries us by them at his pleaſure, Eph. 2.2, 3, 4.
4. And will bring ſhame upon us at the laſt, by thruſting us forwards into the open acts of Adultery, Murther, Theft, and the like without Gods grace preventing us, ſeeing we have no more power of our ſelves, when thoſe luſts have once ſeized upon our hearts, from breaking out into the open acts of ſin, then he that hath loſt his footing on the top of ſome high tower, to ſtay himſelf in his fall, before he comes to the ground.
2. Acknowledge Gods infinite goodneſſe and mercy towards us in particular, in preſerving us from many groſſe and ſcandalous ſins.
1. Whereof we finde the ſeede and roote moving in our hearts every day.
2. And which are continually nouriſhed and ſtrengthened by that fountain of corruption, which is within us, from whence they ſpring And
3. Are continually fomented and blowen up by Satan, till they break into a violent flame, which conſequently cannot be quenched by any power of ours, nor by any other meanes, but by the Spirit, which God denies not to his own, both to preſerve them from the reproach of men, for the credit of Religion, and the honour of his owne Name, and by which he ſometimes over-rules wicked men, reſtraining them from the practice of ſome evil, for the preſervation of Order, and for the peace of his Church.
We have made it appearalready, that it was not the leaſt part of Satans policy, when he had won the womans conſent, to haſten her on to the actual performance of that evil, to which he had tempted her, and muſt be eſteemed not the leaſt of the womans overſights, that without taking time to adviſe with her own heart, or conſult with her husband, about ſuch a ſtrange motion propoſed unto her, ſhe runs on headlong to the acting of that evil, which without Gods mercy had for ever ruined her, and her poſterity: but the obſervation which that circumſtance yields, we have already handled out of the verſe going before: That which falls next under our conſideration is the womans voluntary act, in taking and eating the forbidden fruit. Satan indeed had tempted her to the ſin; but ſhe ſinned not actually, but in her own voluntary act. Whence
12 OBSERVE, It is not in the power of Satan himſelfe, to draw any man to ſin, without his own conſent.
Obſerve 12 THe whores alluring wrought nothing upon that foole, till he himſelfe conſented to go after her, Prov. 7.21, 22. Whence it is, that Solomon gives us advice, that if ſinners tempt us, we ſhould not conſent unto them, Prov. 1.10. and then we ſhall do well enough. Whence alſo it is, that our Saviour, in his combate with Satan, denying his conſent to Satans motions, remained holy and blameleſſe. The reaſonis;
Firſt, becauſe the very eſſence of ſin conſiſts in the conſent. For all that Satan or his inſtruments act in temptations, is without the ſoule, whether it be by the repreſentation of objects to the outward ſenſes, or at the moſt to the inward fantaſie; for neither of theſe corrupt either the judgement, or will, or affections, there muſt be ſomething within, which muſt receive and cloſe with that which is repreſented unto it, before it can be a ſinne. For where the heart conſents not at all, (as it falls out in ſuch actions as are either altogether forced, or meerly contingent, wherein neither the judgement, nor will, nor affections concurre) there men are wholly freed from any blame of ſin, both by God and man. Nay, even when the affections are either ſuddenly ſurprized, without deliberation, or violently carried (with ſome reluctation of the will) inordinately to any ſinne, yet where the precedent reſolutions are againſt it, and ſubſequent repentance diſavowes it, and by conſequent both the one and the other manifeſt, that our adviſed judgement and will oppoſed it, there the ſin is not imputed to condemnation, nor accounted the ſin of the perſon, but rather of the corruption in the perſon, as St. Paul ſpeaks of himſelf, Rom. 7.20. that the acts were not his but the acts of the ſin that dwelt in him. Whence St. John affirmes, that he that is born of God, ſinneth not, and addes this reaſon, that the ſeede of God abides in him, 1 John 3.9. that is, it is not accounted his ſin, becauſe his heart as far as it is renewed, conſents not to it. So it is not the repreſentation of evil motions outwardly, but only the embracing them with the heart that makes the ſinne, and only the adviſed and deliberate entertaining thereof that makes the damning ſinne.
Secondly, if it were otherwiſe no man could be free from ſinne a moment, but Satan would have power to draw men into all kindes of ſin, at his pleaſure, and thereby into inevitable deſtruction at the laſt, yea, even the deareſt of Gods ſervants.
Let no man, when he ſins, blame any but his own corrupt heart, as the Apoſtle adviſeth us, Jam. 1.14. and the Prophet David doth Pſal. 51.4, 5. looking at nothing but the ſin which was bred in him, even with his firſt conception, and Pſal. 73.22. he blames nothing but his own ignorance and bruitiſhneſſe for the diſtempered thoughts that troubled, and were likely to have perverted him. This is the way
1. To juſtifie God in the executing of his juſtice againſt ſinners, when they therein receive only the fruit of their own wayes, and are filled with their own inventions, Prov. 1.31.
Secondly, it is the beſt meanes of furthering both our repentance and reformation, when we know every man the plague of his own heart, as Solomon termes it, 1 Kings 8.38. and finding the fountain of evil to be in our own breaſt, are more eaſily directed, and effectually ſtirred up to endeavour the mortifying of our own corruptions. The woman had no ſooner taſted this forbidden fruit, but finding it (as it is moſt probable) as good in the trial, as ſhe had read of it, as ſhe believed it to be by the outward ſhew, ſhe preſently tenders it to her husband, and draws him to be Partaker with her in the ſinne. Whence
13 OBSERVE. They that ſinne themſelves, are commonly ſeducers of others to ſin.
Obſerve 13 EIther out of the errour of their judgements (as it happened in this act of Eve) deceiving others as themſelves are deceived, being perſwaded, that they lead them on in a right way, when they lead them into errour. Or perhaps out of ſelf-love, deſiring to countenance their own evils, and to juſtifie them by other mens concurrence with them, in the ſame way. Or being ſet on by Satan, to pervert men maliciouſly to the encreaſing of their own ſin and judgement, and by drawing in others with themſelves into ſinful courſes, to win him more ſubjects for the enlarging of his Kingdome. Thus the leaven is not only ſoure in it ſelfe, but withall ſoures all that is mixed with it; and one perſon infected with ſome contagious diſeaſe, infects all that come near unto him.
Let every man both feare and ſhun ſin, as one would avoid and flie from the plague, or other contagious diſeaſes, being not only deſtructive to his own ſoule that commits it, but beſides, exceeding dangerous, both to his neareſt friends and to all his neighbours that are round about him. And upon the ſame ground let us keep far off from perſons infected with ſin, as not only vile in themſelves, as they are termed, Pſal 15.4. but beſides, dangerous to others, Prov. 22.24, 25. or at leaſt troubleſome, either by hindering our free exerciſe in holy duties (which moved David to chaſe them away, Pſal. 119.115.) or at leaſt vexing us with their unclean converſation, as the Sodomites vexed Lot, 2 Pet. 2.8.
2. Let this practice of wicked men quicken the ſpirits of the godly, with an holy zeale, to be much more earneſt and active, in endeavouring to draw on men to Religion, and thereby to further the enlarging of Chriſts Kingdome, by winning men by our holy examples, and by inſtructions, admonitions, exhortations, as we are directed to do, Col. 3.16. 1 Theſ. 5.11. Heb 3.13. And that
1. In love to Chriſt, whoſe honour we advance by enlarging his Kingdome.
2. In love to our brethren, for the furthering of the ſalvation of their ſoules.
3. And for the furthering of our own account, who by winning many to righteouſneſſe ſhall ſhine as the ſtars, Dan. 12.3. or if they be not wonne, we ſhall be glorious in the eyes of the Lord, Iſa. 49.5.
But whom doth the woman beguile? even her own husband, to whom ſhe was given for an helper. The nearneſſe of the relation between them, gives us occaſion to
14 OBSERVE One that is fallen into ſinne, is many times moſt dangerous to his nearest friends.
Obſerve 16 NOt only by drawing on Gods judgements on them, which oftentimes fall not only on the perſon himſelf, but upon all that are near unto him, as Ahabs family periſhed with himſelf by Gods juſt judgement, for his and his wives abominations, 1 Kings 21.22, 23, 24. But beſides by becoming active inſtruments of evil to them, either by ſeducing them, as Jonadab did his friend Amnon, 2 Sam. 13.5. and Achitophel furthered Abſalom in his treaſonable practices, and counſelled him to lie with his fathers Concubines, 2 Sam. 16.21. and Jezabel ſtirred up her husband Ahab to work wickedneſſe, 1 Kings 21.25. or by working him ſome miſchief or other, if he conſent not. See, Mat. 10.36. as David complaines, that it was his guide, his equal, his acquaintance, that did him the wrong of which he complaines, Pſal. 55.13. The reaſon is,
1. Becauſe men are moſt apt to communicate, either that which is really good or evil, which ſeemes good to them, to ſuch as they love; for love is communicative.
2. Becauſe they are moſt powerful to prevaile with friends, as ſymbolizing with them, either in nature or diſpoſition (as we know diſeaſes ſpread moſt eaſily in the ſame blood) or at leaſt their perſwaſions are moſt powerful with thoſe with whom they deal, when they are conceived to be tendred unto them in love and ſincerity.
3. And by daily commerce, by reaſon of inward acquaintance, they have moſt opportunity to compaſſe their ends, as an infected perſon, moſt eaſily ſpreads the infection, to thoſe with whom he continually converſeth.
Now if we conſider withal, that this woman that tempts and ſeduceth her husband, was created and appointed by God to be an help unto him, we may in this example take notice how far the beſt things, being abuſed by our folly, may be turned to our hurt; and thoſe things that were intended to us for our help, may be the meanes of our ruine: but this obſervation will more clearly be grounded upon Adams excuſe unto God of himſelf, that he was drawen away by his wives enticement, ver. 12. of this chapter. For the preſent, we may take notice that ſhe had no ill intent towards her husband, but preſents him with this fruit, meerly in love; and conceiving that ſhe had met with a good purchaſe, ſhe deſires to make her husband partaker with her of her gaine. Whence
15 OBSERVE It is the property of true love to communicate to others whatſoever it ſelf embraceth as good.
Obſerve 15 THis is moſt eminently manifeſted in God himſelf, who is love it ſelfe, and imparts every good thing to thoſe that love him, yea, even his own and only begotten Sonne, Pſal. 84.11. John 3.16. Moſes being aſſured of the poſſeſſion of Canaan, invites his wives friends to be partakers with him of his hopes, Numb. 10.29. In like manner, David having found God ſo gracious to himſelf in particular, calls his friends together, to ſhew them the way how they might get a ſhare in that happineſſe that himſelf enjoyed, Pſal. 34.11. This truth all experience makes good, in the dealing of Parents with their children; Husbands with their wives, and the like, which although it appear not alwayes in outward things, wherein ſelf-love prevailes with us ſo far as to cauſe us to forbear to communicate too much of the things of this life, leſt we ſhould want our ſelves; yet it conſtantly holds in ſpiritual things, wherein our imparting to others, rather addes unto us, then takes from us what we communicate to other men.
Let every man by this mark, try his judgement of the worth and value of heavenly things, even by his earneſt deſire to bring his wife, children and family into the fruition of that happineſſe whereof himſelf is partaker, after Abrahams example, Gen. 18.19. yea, his neighbours and acquaintance, with the woman of Samaria, John 4.29. much more his intimate familiars, with Philip, John 1.45.
God in this encounter leaves both the man and woman to themſelves; and we ſee how eaſily the woman by Satans ſuggeſtion, and the man by a word of her mouth, are withdrawn from their obedience to God, and carried headlong into open rebellion. Whence
16 OBSERVE The ſtrongeſt man is not able to stand againſt Satan, if God leave him to himſelfe.
Obſerve 16 IF our firſt Parents, furniſhed with ſo much wiſdom and holineſſe, were ſo eaſily foiled by him, who can ſtand before him? his advantages againſt us are infinite.
1. In his Nature; what can fleſh and blood do againſt a Spirit?
2. In his Abilities; he ſurmounts Solomon himſelf in knowledge.
3. In his experience; we are but of yeſterday, in compariſon of him. In his diligence, his eyes never ſleep, neither doth he take reſt night or day, in watching to do us miſchief.
4. Beſides, he hath within us a ſtrong party of our own luſts, that fight for him againſt us.
5. He hath without us the world, with the allurements thereof.
And laſtly, he hath as many inſtruments to make uſe of to corrupt us, as there be wicked men in the world.
Let every man then take the Apoſtles counſel, Eph 6.13.
1. Take to us all the Armour of God.
2. Let men be ſure to walk in a right way, in which God hath promiſed us his Protection. Pſal 91.11.
3. Let them watch continually, and ſtand upon their guard.
4. Let them ſtand ſtrong in faith, and in the Power of Gods might.
5. And pray continually unto him that is able to ſave them.