Commentary Upon Genesis 1-3, Book 3 · Introduction

Commentary Upon Genesis 1-3 · Book 3 · Introduction

p. 1THe Holy Ghoſt having in the precedent Chapter deſcribed unto us the ſtate of man in his Innocency, in the Hiſtory in this Chapter following, layes before us his Fall, with the Cauſes, Order, Manner and Conſequents thereof; wherein his maine ſcope is ſo manifeſt to the world; That God made man upright, but that he ſought out many inventions, Eccleſ. 7.29. that is, to clear God of having any hand in mans ſinne, and of the miſery which came upon him thereby; diſcovering the cauſe of both to be Satans malice, and mans own folly, and conſequently acquitting God of all the evil that came upon man, ſaving the execution of his juſtice upon him, according to his deſerts, and that too tempered with infinite mercy, as we ſhall ſee. To make this evident, we have the whole Hiſtory laid before us, with all the circumſtances thereof.

1. The Inſtruments and Agents in this ſad Tragedy, the Serpent employed to beguile the Woman, and the Woman to deceive the Man.

2. The perſons tempted, the firſt Man and Woman, with the order; Firſt, the Woman, and by her the Man.

3. The baites, both inward and outward, with the Art uſed in tempering and preſenting them.

4. The ſucceſſe, ſteps and degrees of the temptation, and the effects that it took in drawing our firſt Parents to Apoſtaſie.

5. The Conſequents of their Fall, with the execution of Gods Juſtice on all the Delinquents, according to the quality of their offences.

The preciſe point of time of the acting of this tragedy, the Holy Ghoſt having paſſed over in ſilence, is not eaſily found out by conjecture. Only ſeeing our Saviour tells us, John 8 44. That Satan was a Murtherer from the beginning; and we know by woful experience his diligence and activity in miſchief, we may aſſure our ſelves, that he was dealing with our firſt Parents betimes; partly, that he might take the advantage to ſhake them, before the habits of Grace were by exerciſe ſetled and confirmed in them; and partly, that by poiſoning the fountain of mankind, before any ſtreames iſſued from it, he might the more eaſily and certainly corrupt the whole maſſe of the nature of man. The place where this aſſault was given, though it be not expreſſely ſet down; notwithſtanding ſeeing we finde the wowan allured by the view of the fruit forbidden, and to fall to the eating of it, aſſoon as ſhe had conſented to the ſinne, we may upon good ground conclude, that the place was not only Paradiſe, but the very midſt of Paradiſe, where it p. 2is moſt likely the Tree of the knowledge of good and evil ſtood not far from the Tree of Life. The devil (as it may be gueſſed) forbearing to preſſe the temptation, till it might be ſtrengthened by the view of that pleaſant fruit, to the eating whereof he intended to allure our firſt Parents. The rather, becauſe all his hope of prevailing ſtood in the ſuddenneſſe of the aſſault, by which the woman being ſurpriſed unawares, and at an inſtant, overlaid with all the Art and Power which Satan could uſe, before ſhe could recollect her ſelfe, might be overtaken and conquered, unto which how much the view of that pleaſant object conduced, appears by the enſuing Narration.

Verſe 1. Now] or, But, as ſome others render it; for although that particle (Va) very frequently ſignifies And; yet in this place it ſeemes rather to be, if not an Adverſitive, yet at leaſt a Diſcretive, then a Conjunctive particle, (as it is alſo taken in the firſt verſe of the former Chapter,) As if Moſes had ſaid, Thus we ſee how God had every way manifeſted his Goodneſſe and Bounty towards man, not ceaſing to heap upon him bleſſings upon bleſſings, till he had made him perfectly happy: And thus man continued in a bleſſed condition, till he was perverted by Satan, to his own deſtruction: But how he fell away from God, to the utter ruine of himſelf and his poſterity, unleſſe the Lord, out of his abundant mercy and compaſſion had reſtored him again, will appear in the enſuing Narration. Thus when the Holy Ghoſt had repreſented God, acting his part, in Holineſſe, Mercy and Truth, he brings in the Divel on the Stage, walking contrary to God, in a courſe of malice, ſubtilty and falſhood, to overthrow and pervert the order of all that God had made.

The Serpent] The Hebrew name, (coming from a word which ſignifies to obſerve ſubtilly or wittily) might be applied indifferently, either to the beaſt it ſelfe, or to Satan that ſpake by it: But the comparing of the Serpent with other beaſts of the field in this place, and the kinde of the curſe which was laid upon him afterwards, diſcover him to be a true Serpent indeed; of which creature why the Devil made choice above the reſt we ſhall ſee anon. For the preſent, it may juſtly be enquired, why Moſes names only the Serpent, and makes no mention of the Devil at all, who was the principal Agent, and made uſe of the Serpent only as the Inſtrument in this deſigne. The reaſon hereof we may gueſſe to be twofold.

Firſt, becauſe there had been hitherto no mention made of the Creation of thoſe inviſible ſpirits, or of their Fall, (the intention of Moſes being (as it ſeemes) to relate only the Hiſtory of the Viſible World) the name of the Divel is not mentioned here, becauſe nothing had been ſpoken of him before: and the rather, becauſe though he be not named, yet he muſt neceſſarily be ſuppoſed to be the Author of this whole Diſcourſe, between the Serpent and the Woman, which could not poſſibly be framed by an irrational creature. And ſeeing Satan is called in other places, (as namely, Rev. 12.15. and 20.2.) by the name of a Serpent, we may in this place, under that name Serpent, underſtand p. 3both the Beaſt and the Devil, who uſed him as his Inſtrument, ſeeing both are called in Scripture by the ſame name.

Secondly, Moſes his intention being principally to clear God of having any hand in Adams ſinne, thinkes it fitteſt to lay before us only the viſible paſſages of the temptation, as namely what was uttered, and by whom, (as being moſt manifeſt in themſelves, and conſequently the ſtrongeſt evidences for the clearing of that truth) leaving the ſecret paſſages, which could not ſo eaſily be diſcovered by ſenſe, to our gueſſe; as the inviſible Author of the temptation, the motions of the womans heart againſt God, and the ſeveral thoughts which affected her minde, which, being not ſubject to outward obſervation, might be eaſily affirmed, but hardly proved.

More ſubtile] The Serpents ſubtilty is mentioned elſewhere, both in Scripture, and in other Authors, which ſome conceive might have been greater before Adams fall, then now it is, ſuppoſing that beſides the general decay which came upon all creatures thereby, God might juſtly take away, or at leaſt impaire the natural abilities of this creature above the reſt, being employed by Satan for mans deſtruction. But ſuppoſe the Serpents ſubtilty to be never ſo great, yet ſeeing it could not be a reaſoning or diſcourſing ſubtilty, which way could Satan make uſe of that for the perſwading of a reaſonable creature? If there were any Authour of ſuch an opinion, or if the word in the Original did any way favour it, a man might probably gueſſe, that the Serpents ſubtilty here mentioned, was only his aptneſſe to ſlide and convey himſelfe cloſely into Paradiſe, uneſpied of Adam or his wife, till a fit opportunity preſented it ſelfe to give the onſet; for we call them ſubtile men, who walk ſecretly and unſeen in all their wayes. But that we leave unto the Readers conſideration, rather propoſing this as a gueſſe, then preſcribing it to be embraced as a certain truth.

And he ſaid] That is, Satan by him (if under the name, Serpent, we underſtand both the Agent and the Inſtrument) ſeeing it is out of queſtion, that the Devil framed both the voice and the diſcourſe, as God did afterwards when he ſpake to Balaam by his Aſſe. Notwithſtanding the voice is aſcribed to the Serpent, becauſe no other Authour of it appeared to the woman. But why doth the Devil make uſe of a creatures voice, when he might have ſuggeſted all that the Serpent ſpeakes without a voice, (as he did to David, 1 Chron. 21.1. and doth ordinarily to Gods children, as well as to wicked men) and by that meanes hath been leſſe diſcovered? Whatſoever Satans policy was therein, we may probably conceive, that God purpoſely over-ruled him in his way, to the end, that the whole courſe of the temptation being carried on openly, and made ſubject to ſenſe, it might be made manifeſt to the world, that this ſuggeſtion came neither from God, nor from any evil diſpoſition of minde that God created in man, but only from the malice and ſubtilty of Satan, who having fallen away from God himſelfe, deſired to draw in man to be a party with him in his rebellion; partly, out of envie againſt God, and partly, out of malice to man. Withal it p. 4cannot be denied, but that the weakneſſe of ſo contemptible an inſtrument, muſt needs diſcover mans infirmity, who was maſtered by ſo baſe an enemy, and withal aggravate his ſinne, in obeying the voice, and believing the word, of one of the meaneſt of his own vaſſals, againſt the peremptory Command, and faithful Promiſe of his own Lord.

To the woman] Alone, as it is moſt probable, that he might the more eaſily prevaile againſt her, whereas two might have withſtood him, Eccl. 4.12. And to the woman rather then to the man, as conceiving her to be the weaker veſſel. Now if beſides, we ſhould imagine (as ſome do) that this Interdiction of the tree of the knowledge of good and evil, was delivered by God himſelf only to Adam, and by him to the woman, then had Satan yet another advantage againſt the woman, in gain-ſaying that which ſhe had received only upon her husbands report, and not immediately from Gods own mouth. But it ſeemes more probable, that the Interdiction was delivered unto them both by God himſelf.

Yea] Or, is it true indeed; or, is it poſſible? ſo that it may be a ſpeech, either of doubting, or of indignation, or of admiration, tempting the woman to queſtion, either the truth, or at leaſt, the equity of that Interdiction. Withal, that expreſſion ſeems to have relation to ſome precedent Conference that had paſſed between the Serpent and Woman, not mentioned in this Hiſtory, wherein Moſes contenting himſelf only with the diſcovery of the point of that fiery dart, which wounded our firſt Parents to death, omits both the entrance into, and other paſſages that paſſed between the Woman and the Serpent before the temptation.

Hath God ſaid] It is not without ſome ſpecial aime, that Satan queſtions, whether this Interdiction were given by God or no. Seeming to imply from the very Name of God, either the improbability, that God, ſo good and kinde in himſelf, as having planted this pleaſant Garden of purpoſe for man, and beſtowed it freely on him, ſhould deny him the uſe of any fruit therein: Or (if it were true that he had ſo done) the indignity, that God ſhould deal ſo unkindly with man, as to plant trees of purpoſe to anger him, that he might have that continually in his eye, which he might not enjoy: yea, and ſo far to envie mans good, as to deny him the uſe of the fruit, which only had the vertue to make him truly happy, and which he might as eaſily have given him as he had made it: And beyond this, to deal ſo deceitfully with him, as to make ſhew of giving him much when in the mean time he had denied him that fruit, by which only he might receive that true good which was proper to a man to make him wiſe, as he tells him afterwards, and that alſo wittingly, as well knowing the great vertue of that fruit to that end.

Ye ſhall not eat of every tree of the Garden] Every, is a word of ambiguous ſignification, and may indifferently denote, either One, or Some, or All the trees, ſo that we may underſtand them thus, Is any p. 5tree forbidden you? Or thus, are there ſome trees denied unto you? Or thus, is every, that is, are all trees of the Garden withheld from you? Thus begins Satan to treat warily and cunningly with the Woman, diſcovering neither his malice againſt God, nor his miſchievous intention to man, at the firſt, but keeps himſelf aloof off. In the firſt place, not ſo much affirming as enquiring; and next, propoſing the termes of this enquiry ſo ambiguouſly, that if he were challenged for dealing maliciouſly with God, in queſtioning why he had forbidden man the eating of ſome or of all the trees, whereas he had forbidden but one, he might anſwer; that by every tree he meant no more, but any one tree, and yet the expreſſion might be ſuch, as might point either at more, or at all, that thereby Satan might further his end the better, in amplifying the reſtraint as much as might be, as if God had withheld much, or in effect All, from man, that ſo the womans ſpirit might riſe the more againſt it, as if that which God had granted were inconſiderable, in compariſon of that which was withheld.

Verſe 2. And the woman ſaid] That ſhe feared not the Serpent we need not wonder, ſeeing there was at that preſent no enmity amongſt the creatures, and therefore there could be no cauſe of feare, where was no appearance of danger. But ſeeing the woman knew, that the Serpent could not be the Authour, either of the voice or diſcourſe, how is it that ſhe ſuſpects not ſome fraud? for that this could not be the voice of God muſt needs be evident unto her, becauſe the whole ſcope and frame of the diſcourſe diſcovers the contrary. The Serpents voice ſhe muſt needs conclude it could not be, becauſe ſhe being created perfect in wiſdome like her husband, muſt needs underſtand, at leaſt ſo much of the creatures, as to know that beaſts of themſelves were not capable of ſpeech or reaſon If ſhe gueſſed it to be Satan, and knew him to be an enemy; why doth ſhe hazard her ſelf upon a manifeſt danger, to entertain conference with one that hated her? If ſhe knew nothing of him or his diſpoſition, how is it that ſhe opens her ſelfe ſo freely to a perſon unknown? The woman certainly diſcovers ſome unadviſedneſſe, in entertaining conference with the Serpent, in matters of ſo great importance, in ſo familiar a manner.

We eate of the Trees] The woman ſeems to be ſhaken, and to give ground at the firſt encounter, as we may probably gueſſe; Partly, by Satans bold reply to this anſwer of hers, wherein he chargeth God with falſhood in expreſſe termes, which, in all likelihood he durſt not have done, if the womans own words had not given him ſome encouragement thereunto, conſidering how warily he ſpeaks of God in his firſt queſtion. Beſides, we may diſcover it yet more apparently, in the very forme of the anſwer it ſelf in theſe particulars.

Firſt, when ſhe mentions Gods grant unto them to eat of the trees of the Garden, there ſhe paſſeth over Gods Name, as if ſhe had no great minde to take notice of his liberality, in beſtowing on her ſo large a gift. But when ſhe mentions the reſtraint, there ſhe remembers his p. 6name expreſly, as if ſhe meant to take no more notice of God in his mercies, but only to quarrel at his reſtraint and interdiction.

Secondly, when ſhe recounts the grant of eating the reſt of the fruits, ſhe ſpeaks of it coldly, and without affection. For whereas God gave man liberty to eat of all the trees of the Garden, and that freely and fully (as the expreſſion in the Original (Eating thou mayest eate) implies) ſhe leaves out both thoſe clauſes, and in a very ſparing manner, only affirmes, that they did eat of the trees, and addes no more. But when ſhe comes to mention the reſtraint, that ſhe layes down in the ſtricteſt termes that ſhe can think on, which ſuppoſeth ſome riſing of her ſpirit againſt it, if it be true, that mens expreſſions are any indications of the affections within, for that the Holy Ghoſt relates things partially, it were blaſphemy to imagine. Wherefore, ſeeing ſhe ſleights the grant, and ſets out the reſtraint in ſo full a manner in her words; we have reaſon to conclude, that ſhe ſo thought both of the one and the other in her heart, as ſhe repreſents them in her ſpeeches, having a low eſteem of Gods large liberality, in the grant of eating of all the trees, and grudging at the interdiction from eating of that one. Beſides we finde, that upon Satans reply to this anſwer, the woman turnes wholly away unto the creature, which ſhe could not do, unleſſe ſhe had firſt departed from God; which we may probably conceive is deſcribed, or at the leaſt intimated in this verſe.

Which is in the midst of the Garden] By this anſwer it is evident, that this phraſe (in the midſt) cannot be taken largely; for (within) as it is in ſome other places of Scripture, (as namely, Gen. 41.48. that we render (in the Cities) is in the Original (in the midſt) of the Cities) but more properly and diſtinctly, for the particular place in which that tree ſtood, ſeeing the woman by this expreſſion diſtinguiſheth it from the reſt of the trees of the Garden. This Middeſt here mentioned, we muſt underſtand within a certain latitude, becauſe the Tree of life is ſaid in the former Chapter, verſe 9. to be planted in the midſt of the Garden, near unto which it ſeemes this tree was placed, and was it which the woman meant in this place, becauſe that only was the tree of which ſhe was forbidden to eat.

God hath ſaid] Whether ſhe anſwers the Divel to that particular that he points at in his queſtion, whether ſhe was ſure that it was God that had forbidden the eating of that tree (ſo that it is as if ſhe had ſaid, yea, it is God himſelf that hath forbidden, not only the eating, but the very touching of that fruit) or whether ſhe is moved to name God, not ſo much in ſatisfaction to Satans queſtion, as out of a diſtaſte of his ſtrict interdiction, it is not much material; Queſtionleſſe, when ſhe expreſſely mentions his name in the reſtraint, and paſſeth by it in the grant of all the reſt of the trees in the Garden, ſhe cannot but be conceived to diſcover ſome unkinde thought of God, of whom ſhe ſeemes to take no notice at all in ſo free and large a grant, which if ſhe had valued as ſhe ought, ſhe might, and in juſtice ought to have cleared God in this interdiction, acknowledging both the equity of God in interdicting the p. 7uſe of one tree, when he had ſo freely granted them all the reſt, and her ready and willing ſubmiſſion thereunto, eſpecially ſeeing alſo the whole Garden was of Gods own planting, and therefore it was free for him to grant or withhold what he pleaſed.

Neither ſhall ye touch it] Of this clauſe we finde no mention in the relation of the interdiction, recorded in the former Chapter, whether that clauſe was left out by God in the delivery of that Law, or by Moſes in recording of it, it is uncertain. Howſoever, we may probably conceive, that if that clauſe was not expreſſed in giving the Law, yet the woman might conceive it to be implied: But admit ſhe did, it was more then ſhe needed to have added, in her anſwer to the divels queſtion, who enquires only of the reſtraint from eating, and not from touching or handling; ſo that ſhe may juſtly be conceived, in this voluntary expreſſing of more then was demanded, to diſcover ſome diſcontent and propenſion, to grudge and complain of Gods hard dealing with her and her husband.

Leſt ye die] Some adde peradventure, and it is true, that that particle Pen, in the Original ſignifies ſometimes only the likelihood or poſſibility of an uncertain Conſequent. Take it how you will, it appears plainly, that the woman, expreſſing the curſe in a phraſe ſo much different, and ſo much weaker then that wherein God had delivered it, gives great cauſe of ſuſpicion, that ſhe entertained not that ſharp threatening of ſo heavy a judgement, with that feare and trembling of heart that ſhe ought, ſeeing ſhe could not but ſpeak of it, as her heart was inwardly affected by it, and conſequently diſcovereth the wavering of her heart, in not firmly believing that certain truth of Gods judgement threatened in caſe of her tranſgreſſion, of which ſhe ſpeaks ſo ſlightly and doubtfully; whereby ſhe gives encouragement to Satan in his reply, to deny that flatly and peremptorily, which ſhe believes ſo weakly; as being aſſured by one aſſault more, wholly to overthrow that which began to totter already.

Verſe 4. And the Serpent ſaid] Watching more diligently to catch ſomething from the womans mouth, then ever Benhadads Meſſengers did from Ahabs, 1 Kings 20.33. And perceiving that the woman began now to ſtagger and give ground, he renews his aſſault with the more violence, as we ſhall ſee by and by.

Ye ſhall not ſurely die] The forcible forme of ſpeech uſed by God which the woman had omitted, Satan takes up, perhaps not without ſome deriſion; as if he had ſaid, yea, I know you are threatened death; certain death, yea, death in the higheſt degree, if you will be ſuch fools as to believe God. It muſt needs then be granted, that Satan relating the curſe more exactly according to the forme wherein it was delivered, then the woman had done, knew it well enough beforehand, as being queſtionleſſe preſent when God denounced it at firſt: whereat we need not wonder, ſeeing we know how diligently he watcheth God in all his wayes, and his children in all his diſpenſations towards them, as appears in the Hiſtory of Job; which if Eve had well obſerved, ſhe p. 8might have had juſt cauſe to ſuſpect Satans dealing with her in enquiring of her, that which he knew before hand as well as her ſelfe. And withal, it manifeſtly diſcovers Satans impudency in contradicting that, which he knew God had uttered with his own mouth, and that to the woman her ſelfe, who had heard it as well as he. But he well knew that he could now ſpeak no more then the woman was ready to believe. And beſides, he takes the more liberty to deny that which God had affirmed, becauſe no man had hitherto by trial had experience of the contrary by the execution of that curſe which God had threatened: And therefore ſeeing there was no meanes to convince him of falſhood, he takes the more boldneſſe to gain ſay that upon his word, which God had affirmed only upon his Word: Hoping that his Nay might prevaile as much with ſo favourable a hearer, as Gods Yea could do, when there was no meanes to determine the point in difference, but the credit of the perſons that affirmed and denied.

Verſe 5. But God doth know] Whatſoever he ſpeaks or affirmes to the contrary. This circumſtance the divel urgeth with great probability (if the tree were believed to have any ſuch vertue) that God who made the tree could not be ignorant of the nature of his own work; and enforceth with great advantage for the furthering of his main end, to take off mans heart from God, if it were aſſented unto as true, for then God muſt be charged with two fearful evils. The firſt of envy to man, to whom he ſo ſeverely interdicted that which he knew to be ſo beneficial unto him. The ſecond, of notorious falſhood divers wayes. Firſt, in affirming that which he knew to be untrue. Next, in doing it in the delivery of his Law, whereas Lawes, above all things, ought to be Oracles of Truth. Laſtly, in caſting this interdiction as a cloak over his envy to man, pretending to be tender of his ſafety in forewarning him of a danger, when indeed he uſed it (as he makes the woman believe,) as a ſcar-crow to deterre him from ſeeking his owne good. Theſe horrible blaſphemies againſt God, involved in this manner of Satans contradicting his truth, we ought to obſerve the more heedfully, that we may accordingly proportion and value the hainouſneſſe of the ſin of our firſt Parents, in aſſenting unto and believing them, that we may the more juſtifie God in the judgements inflicted on them.

That in that day] Alluding again to Gods threatening, that in the day wherein they ſhould eat of the fruit forbidden, they ſhould die the death, and therein not only contradicting God in every circumſtance, but beſides, as God by threatening the ſpeedy execution of the curſe, deterrs man more effectually from acting the ſinne; ſo Satan more ſtrongly allures him to attempt it, by promiſing a ſpeedy reward. Beſides, by this meanes he endeavours to gain ſome credit to his words, becauſe it would quickly be tried, whether he ſpake truth or no, and therefore it might ſeem incredible, that he would lie in that wherein he might ſo ſpeedily and certainly be diſproved.

Your eyes ſhall be opened] An ambiguous ſpeech, (as are all the reſt of p. 9Satans Oracles) which proved true by lamentable experience (although in a far other ſenſe, then that wherein the devil deſired to have it underſtood) which moves the Holy Ghoſt to expreſſe the event afterwards in the ſame phraſe, affirming that their eyes were opened indeed, but it was only to behold their own ſhame and miſery. Now in this expreſſion, beſides the repreſenting of the benefit, which the eating of this fruit would bring them, Satan chargeth God by the way, that he had all this while kept man hood-winked, and thereby ignorant of thoſe things which he might, and which it concerned him to know. In the mean time, Satan doth that indeed, wherewith he chargeth God falſely and maliciouſly, dazeling the eyes of our firſt Parents ſo much, with the brightneſſe of that glorious condition unto which he promiſeth to advance them, that they overſaw and took no notice of that large meaſure of wiſedome and knowledge, wherewith God had already enriched their mindes in all things that it concerned them to know, and thereby ſo blinded them in this action, that they underſtood not what they went about till they were utterly undone, like the Syrians whom Eliſha led, that knew not whither they went, till they found themſelves in the midſt of Samaria, 2 Kings 6.20.

And ye ſhall be as Gods] Or Princes, or Angels, as the ſame word ſometimes ſignifies. Thus having repreſented unto them the benefit that they ſhould receive by rebelling againſt God, he now enlargeth it by laying before them a patterne of their happineſſe, wherein they ſhould equal even God himſelf, and by this enflames their hearts and diſtempers them. It may be withal, that he conveighs into the womans minde ſome ground of hope of attaining to this glorious condition, ſeeing they ſaw a patterne of it in God himſelf, and therefore might hope that it was poſſible to be enjoyed. It is out of queſtion, that he caſts into her thoughts of diſcontent againſt God, by repreſenting their condition ſo far below that which it might have been (as he perſwades the woman to believe) joyned with much unthankfulneſſe for that which ſhe had received already at Gods hand (the creating of him after Gods own Image, ſoveraignty over the reſt of the creatures, the planting and free beſtowing of that pleaſant Garden, with all the fruits thereof, and the inheritance of the whole world) with a deſire to riſe higher, that ſhe might be a match unto God himſelf.

Knowing good and evil] Whether he alludes to the name given to that tree, given by God himſelf, it is not certain; if he do, it is to ſtrengthen what he had before affirmed, that God knew well enough the vertue of that tree, as appears in the very name which he had given it; The Promiſe it ſelf which Satan makes is frivolous, if it be duly weighed. Good they knew already, and what could they gain by the knowledge of evil, wherewith they had nought to do?

We have then here laid before us in brief, that temptation by which Satan foiled, and without Gods infinite mercy had for ever ruined our firſt Parents, with their poſterity, as will appear in the ſequel, and it is by Moſes only briefly pointed at, and not diſplayed at large, and is p. 10therefore by us to be ſcanned and ſearched into the more exactly: Partly, becauſe it nearly concernes us to know the meanes, by which all thoſe evils, under which all mankinde labours unto this day, came firſt into the world, eſpecially, ſeeing thoſe Engines, wherewith Satan aſſaulted our firſt Parents, are the patternes according to which all the reſt are forged, wherewith he fights againſt us continually, even to this day: And partly, becauſe we may be aſſured that this temptation was the Divels maſter-piece, wherein it concerned him to make uſe of the depth of his policies, as having to encounter an adverſary; Firſt, made perfect in wiſdome and holineſſe, and withal filled with Gods love, kindled and confirmed by ſo many freſh experiments of his ſuperabundant favours and mercies, and now walking in a courſe of perfect obedience. Secondly, Satan was to encounter him meerly with his own ſtrength aſſiſted neither by luſts within; nor by any allurements, or other inſtruments without. Thirdly, he had to deal in a matter of great difficulty, namely, to ſet man againſt that God that had made him, and had compaſſed him with infinite variety of bleſſings, but never provoked him by the leaſt diſcourteſie. Nay, againſt that God upon whom his happineſſe ſtill depended, and who was able eaſily to deſtroy him, by the ſame power by which he had created him, or make him as miſerable as he had made him happy. Fourthly, he was to attempt a matter of infinite conſequence, upon the good or ill ſucceſſe whereof depended the happineſſe or utter deſtruction of all mankinde, the weakening of Gods Kingdome, and the advancing and enlarging of the Kingdome of Satan. And laſtly, he was to adventure upon an enterpriſe, to be carried through at this preſent aſſault, or not at all. For if Adam had ſtood the firſt brunt, and by uſe and experience been ſetled and confirmed in that ſtate of Innocency and Holineſſe, wherein he then ſtood, having once diſcovered Satans nature and ſcope, he had afterwards, in all probability been attempted in vain. It will therefore be of good uſe, to take in ſunder this dangerous engine, and to conſider the ſeveral parts of which it is compoſed, and the Art wherewith it is framed, and to that end to take notice of,

1. The drift and ſcope which Satan chiefly aimed at in this aſſault.

2. The cunning managing and applying of the meanes ſubordinate to that end.

Of Satans end and ſcope in this temptation.

It cannot be queſtioned, but that Satan, being according to his name, an Hater both of God and man, aimed both at Gods diſhonour, and at mans overthrow, in this attempt of his, and well underſtanding that mans adherence unto God was the meanes both of his glorifying God (whoſe alſufficient goodneſſe he ſealed unto by faith, and whoſe abſolute Soveraignty, Righteouſneſſe and Holineſſe he teſtified by his obedience to his Will) and of making himſelfe happy by drawing p. 11from God All-ſufficient, ſupplies of good both inward and outward, temporal and eternal. I ſay, it cannot be doubted, but that Satans main endeavour was to take off and ſever mans heart from God, and cutting in ſunder thoſe two bands of faith and obedience by which he adhered unto God, to draw him away to infidelity and rebellion againſt his own Lord and Maſter.

In ſubordination to this end, the devils firſt taske was to undermine, and overthrow the very foundations upon which faith and obedience are built, which are theſe two. Firſt, a perſwaſion of Gods All-ſufficiency and love to man, both of them manifeſted by experience, in a great part, and farther made up in his gracious and faithful Promiſes. Secondly, the impreſſion of the feare and terrour of Gods wrath and indignation, grounded upon the apprehenſion of his Holineſſe and Power, teſtified ſufficiently by his threatenings againſt the tranſgreſſors of his Law: Therefore we ſhall finde, that in this temptation Satan lays his firſt battery againſt the perſwaſion of Gods goodneſſe and kindeneſſe to man, which he endeavours to diſcredit, and make man doubt of, by all the wayes and meanes he can.

The next attempt of Satan, is to take off from man the impreſſion of Gods feare, wrought upon his heart by the denunciation of that feareful curſe, threatened in caſe of the tranſgreſſion of Gods Commandment: To leſſen and take off the terrour whereof, Satan oppoſeth and contradicts the truth of that Word, on the faithfulneſſe whereof the terrour of that curſe depended, that ſo man might have no cauſe to cleave unto that God, that meant him no good, nor was likely to do him any harme.

To ſet man looſe from God was but one part of Satans aime, but becauſe, though he might fall off from God in a diſcontented humour; yet upon better advice, experience might ſhew him, that it would be needful to cloſe with God again, therefore to make an utter and perpetual divorce between God and man, the devil makes uſe here of the ſame policy, that he put afterwards into Jeroboams head, for the ſecuring of the Kingdome of the ten tribes to himſelf and his poſterity, which was to keep them from going up to Jeruſalem, according to Gods Ordinance, (which might in time unite them to the Kingdome of Judah again) and for that end to ſet up two calves in Dan and Bethel, ſo Satan in this place ſets before man other gods to cleave unto, that when he was once looſe from God, he might never entertain thoughts of returning to him again. For which cauſe he propoſeth unto him; Firſt, for his ſcope, the ſeeking of his own good, in ſtead of advancing Gods honour. Secondly, dependance upon the creature, as the means of procuring that good unto himſelfe, which he ſought after, inſtead of reſting and depending upon God alone, as the only fountain of all his happineſſe.

Now becauſe the leſſening of Gods credit with man, (by which both the opinion of his goodneſſe, and the terrour of his wrath might be weakened) was ſo neceſſary for the compaſſing of Satans end, that except p. 12that were done, all his labour had been loſt, in endeavouring to take off mans heart from cleaving unto God: And becauſe the effects of Gods kindneſſe and love to man, were ſo evident that they could not be denied, therefore there was no way left to Satan, but to caſt jealouſies into mans minde of Gods intentions, in all that he had done for him: and becauſe there was no other way to hinder mans believing of that, which God had ſo expreſly and directly threatened, but flatly to contradict and deny that God meant what he ſpake, ſeeing the jealouſies of Gods intentions, both in his bleſſings beſtowed, and in his judgement threatened, (muſt needs have all their force from the credit of him that preſented them) we ſhall therefore finde, that Satan makes uſe of all his Art to win credit to himſelfe, in all his treaties with the woman, which if he could once effect, he ſaw an eaſie way to weaken the credit of God ſo far with man, that he ſhould make no great Accompt thenceforth, either of his bleſſings, or of the threatening of his judgements.

Of the meanes by which Satan endeavoured to move Eve, to question and doubt of Gods love and kindneſſe to man, manifeſted in ſo many real bleſſings beſtowed on him.

The firſt policy of Satan in this particular, was in making choice of that ſpecial bleſſing of Paradiſe, ſo lately beſtowed, as yielding unto him the faireſt colour of cavil againſt it. For againſt the Creation of man after Gods image, the forming of the woman, and beſtowing her on him for his help, and giving unto them both the Lordſhip over all the creatures, there could lie no colour of exception at all, becauſe there was in none of thoſe any reſervation or reſtraint laid upon man. Only in Paradiſe there was the fruit of one tree reſerved, from the eating whereof man was reſtrained, this was a fit occaſion of raiſing a ground of jealouſie, what might be the cauſe of that reſtraint, and what God might intend thereby.

Secondly, Satan diſcovers the depth of his policy, in managing this cavil, raiſed againſt God upon this occaſion to his beſt advantage. For, whereas it was ſo evident, that God had both planted Paradiſe, and beſtowed it on man, and that the Garden was pleaſantly ſeated, and richly furniſhed with all variety of the choiceſt fruits, that none of thoſe particulars could be denied; theſe things being ſo manifeſt in themſelves, the devil never queſtions, and yet when he could not deny ſo great a bleſſing, he labours to abaſe the worth and eſtimation of it in two reſpects.

Firſt, he inſiſts upon the reſtraint, that God had beſtowed this gift with a limitation, whereas true bounty is moſt commended in this, that it is every way free and entire, this is an exception that carries with it ſome ſhow of truth, as we ſhall ſee hereafter.

Secondly, beyond this, Satan abaſeth this gift by way of compariſon, pretending (moſt maliciouſly and falſely) that although God made p. 13ſhew of giving much, yet in true eſtimation, all that he had given was of ſmall value, in compariſon of that which he had withheld. For, when he perſwades the woman to eat of that fruit, although forbidden, for the ſingular vertue which it had to open the eyes, he muſt neceſſarily imply, that no other tree in the Garden had this vertue, but that a lone. Otherwiſe, the woman might have replied, that other fruits might have the ſame vertue, and conſequently, that ſhe had no reaſon to hazard her ſelfe upon Gods diſpleaſure by breaking his Commandment, when ſhe might have the ſame benefit without any ſuch danger another way; ſo that we muſt neceſſarily ſuppoſe, that when Satan affirmes that this tree had that vertue, and that therefore ſhe muſt not be deterred from eating of it, by Gods interdiction, that he implies, that this tree which they were forbidden to eat had a vertue, that no other tree in Paradiſe had beſides. And further, expreſſing what that vertue was, namely, that it would make one wiſe, and furniſh him with ſuch excellent knowledge, as would advance him near to the ſtate of a God, he doth in effect imply, that the reſt of the trees of the Garden, whereof God hath given man liberty to take, were but of vulgar and common uſe, little better then the food which he had allowed unto beaſts, fit to ſuſtain only the body, the baſer part of man, but this tree had a vertue, not only to ſuſtain, but to enrich and adorne the ſoul, the more excellent part of man, and that alſo in the moſt eminent faculty thereof, by which he excelled all other creatures, Wiſdome and Underſtanding. Other fruits might ſuſtein men in the condition in which now they were, but this would raiſe them above the condition of a man, and make them in a ſort matches with God himſelfe. Wherefore ſeeing this tree was of ſuch ineſtimable worth, and the reſt of the fruites only of vulgar and baſer uſe, Satan leaves it to the woman to inferre thereupon, that Gods ſeeming bounty to man was of little worth, if his gifts were compared with that which he might have beſtowed on him, if he had been ſo kinde to man, as he pretended and made ſhew to be. Now Satan in ſuppoſing this tree to have in it ſuch an ineſtimable value, had this advantage, that in that which he affirmed, it was impoſſible for him to be diſproved, if he were not believed, ſeeing there had never been any experiment made of it hitherto, as indeed there could not be, without breach of Gods Commandment, which Satan laboured to draw man unto.

Satans third meanes, by which he labours to raiſe jealouſies againſt God in the womans minde, was in queſtioning his affection and intentions towards the man and woman, which he inſinuates to Eve, ſhe had juſt cauſe to doubt of, nay further, that ſhe had great reaſon to ſuſpect, that they were not ſincere and upright towards her, what ſhew ſoever was made to the contrary. Not only becauſe God had given her only things of no great worth, in true eſtimation, but had detained from her that which was of true worth indeed, whereas true love imparts things of the greateſt and higheſt value; but beſides, in divers other reſpects.

p. 14Firſt, that God had not only withheld that fruit from man for the preſent, but under a fearful penalty debarred him the uſe of it for ever; now it was not probable, that if the fruit of that tree had not been of greater worth then the reſt of the fruits of the Garden, that God would have threatened ſuch a fearful judgement for tranſgreſſing in a trifle.

Secondly, the vertue of this fruit was knowen unto God well enough, ſeeing he had made it, and therefore muſt needes know what vertue himſelf had given it. Conſequently, it argued an ill affection and envious diſpoſition towards man, to withhold from him a fruit that might have been ſo beneficial unto him, wittingly, and therefore of ſet purpoſe.

Thirdly, this envy in God of mans good and happineſſe, was manifeſted ſo much the more in this, that if God had allowed man the eating of that fruit, which he had interdicted, himſelf had loſt nothing by it; for although man had been advanced to an higher condition, yet God ſhould have held his place, and continued a God ſtill. Now for one to hinder anothers good, in that wherein himſelf ſhould ſuſtain no prejudice, muſt needes argue an evil and envious diſpoſition in that perſon.

Laſtly, Satan alledging that the fruit of this tree, and this only had power to open the eyes, and to make one wiſe, implies, that man being forbidden the uſe of it, was to be led on, and paſſe his dayes in …gnorance and blindneſs, in a baſe condition unworthy of a man, who might (unleſſe Gods interdiction had hindred it) have been little leſſe then a God. In raiſing thoſe jealouſies in mans minde againſt God, grounded upon his ſecret intentions, Satan had great advantage, it being impoſſible that he ſhould be diſproved, (ſeeing intentions are ſecret, and not eaſily diſcovered) and therefore was not without hope to be believed.

Of the cunning inſinuations, by which Satan endeavours to winne credit and a good opinion of himſelf with the woman.

To breed in the womans minde a good opinion of himſelf, that theſe ſuggeſtions might make the deeper impreſſion upon her heart, the devil ſo manageth his whole diſcourſe with her, that ſhe might conceive and be perſwaded, that all the advice which he gives her, proceeded meerly out of his love and good affection towards her and her husband, whereof he ſeems to give ſome taſte divers wayes.

Firſt, by tendring his advice freely and unrequeſted, which might ſeem to proceed out of more then an ordinary care and deſire of mans good.

Secondly, by expreſſing himſelf in ſuch termes in the firſt queſtion which he propoſeth that may ſeem to proceed from ſome kinde of indignation within at this reſtraint which God had laid upon man, as if he were much affected inwardly to ſee ſo excellent a creature kept under, and held in ignorance, as it were, in a kinde of bondage, and (to p. 15man) the worſt kinde of bondage, and detained in a mean and low eſtate, being reſtrained from the only meanes that might advance him higher, and that meerly to ſatisfie Gods Will, who ſhould loſe nothing thereby.

Thirdly, he ſeemes to command his love to man by making ſhew of much forwardneſſe, by directing him to the beſt meanes, for the attaining to his own happineſſe by raiſing himſelf unto an higher condition, to become a match even unto God himſelfe. Thus in laying our baites we uſually make ſhew of providing for thoſe creatures, which we intend to enſnare and devoure. Nay, he makes ſhew of ſeeking mans good, even in that which God had denied him, ſo that he pretends to the woman to be a greater furtherer of mans happineſſe then God himſelf.

Secondly, leſt the woman might doubt whether the Serpents pretended love were ſincere and hearty, to make it appear, that this affection of his was real and cordial, (as it concerned him to do, if he meant to have his Counſel followed, ſeeing no man uſually receives advice, or is perſwaded by any perſon, of whoſe ſincerity and true affection towards him he hath any cauſe to doubt) Satan firſt traduceth God himſelfe, for dealing unfaithfully with man, and beguiling him by a falſe ſhew of liberality, when in the mean time he withheld from him the only meanes which might make him truly happy, under a ſevere interdiction, and threatening the penalty of death if he medled with it. Now commonly, either men are indeed, or at leaſt deſire to be thought free from thoſe evils, which they charge upon other men. Again, we do not manifeſt the ſincerity of our affection towards others, in any thing more then in our careful endeavours to prevent other mens impoſtures, who ſeek to beguile others, by diſcovering unto them the ſnares that are laid for them, or injuries that are done unto them, which good office the devil comes to performe unto the woman in this place.

Secondly, to make yet the fairer ſhew of the ſincerity of his affection to man, the divel propoſeth ſuch a good unto the woman, as ſeemes meerly to have relation to her only, without any manner of reſpect unto himſelfe, who gives the advice, for what advantage might the woman probably conceive that Satan might make unto himſelf, if the woman ſhould be as God?

Thirdly, to approve his ſincerity yet the more in this particular, he chargeth God in effect with the contrary practice. For to ſay, that God interdicted to man the eating of the tree of the knowledge of good and evil, becauſe it would make him as God, is in effect to ſay, that he withheld this tree from man for his own advantage, namely, that he might excel alone, and that none might ſhare with him in his honour. So then, if God manifeſted his inſincerity to man in denying and withholding from him that which might do him moſt good, then doth Satan approve the ſincerity and uprightneſſe of his heart towards man, in ſhewing him the way to attain that happineſſe, without any reſpect at all to his own advantage.

p. 16The third thing by which Satan labours to win credit to himſelfe, is, by endeavouring to gain the reputation of wiſdome, an ability abſolutely neceſſary to any perſon that takes upon him to give advice to another: the opinion whereof prevailes much with him that is adviſed, to give eare unto the counſel that is given him. Now it is no marvel, if Satan made ſhew of wiſdome and much knowledge, if we conſider what a large meaſure of underſtanding is yet left in thoſe damned ſpirits, even ſince their fall, though it be exceedingly empaired thereby. Now it could not but breed in the woman a great opinion of Satans wiſdome, and extraordinary knowledge, when ſhe heares him ſpeak of things altogether unknown to her, as namely of evil, of which ſhe had never heard before, but much more when he comes to ſet out that hidden vertue of the tree, and that ſtrange property which he affirmed it had to make one wiſe like a God: But above all this, when he ſeems to dive ſo ſubtlely and deeply into Gods ſecret counſels, and to diſcover ſo ſtrangely his very thoughts and intentions, and to lay open all his ſecret drifts and policies, which Solomon affirmes to be a marke of a man of great wiſedome and prudence, Prov. 20.5.

Of Satans third practice, his endeavouring to take away from the woman the terrour of the Curſe threatened by God if ſhe brake his Commandment.

By abaſing and leſſening of the value of the gift which God had beſtowed upon man, in planting for him, and beſtowing freely on him that Garden of delights, and thereby weakening the opinion that ſhe had conceived of Gods love, ſo largely expreſſed in that great gift, it cannot be queſtioned but Satan had well nigh looſed the ſtrongeſt band, by which her heart was knit unto God. There remained yet behinde another cord, which might withhold her from a total Apoſtaſie from him, namely, the terrour of that fearful curſe, which God had threatened to lay upon man, if he ſhould tranſgreſſe his Commandment, which the devil finding no meanes to looſe and untie, makes no more ado, but cuts it quite in ſunder. That God himſelf had denounced this curſe, was ſo evident, that it could not be denied, Eve herſelfe (as it is moſt probable) or at leaſt her husband had heard it from his own mouth of the ſenſe of the words there could be as little queſtion, they were ſo plainly and perſpicuouſly delivered, that they admitted no doubtful conſtruction. As impoſſible it was to queſtion Gods Power to execute and inflict that curſe which he had denounced: It muſt needs be granted, that he who had giuen life could much more eaſily take it away at his pleaſure: wherefore there was no other way left unto Satan, but to affirme boldly, that God never intended to execute what he had threatened, but that he gave that terrible threatening only in policy for another end of his own. Now to make this ſeem the more probable to the woman, Satan layes before her theſe two grounds, which the woman might probably conceive to be manifeſt truths.

p. 17Firſt, he confidently affirmes, that God very well knew that the fruit of that tree had no power to work any ſuch effect, as to kill thoſe that ſhould eate it. Nay, on the contrary, that he knew (as well he might, ſeeing he that made the tree could not be ignorant of the vertue which he had given it) that this tree and the fruit thereof had a farre other operation, that in ſtead of killing and deſtroying, it had a wonderful vertue, to do good to ſuch as ſhould eate of it, yea, to bring them the greateſt good of which man was capable, even wiſdome and underſtanding, ſuch as might make them matches to God himſelf.

Secondly, he ſuggeſts, that although God knew this, yet it was no marvel though he concealed it, and to that end threatened them with death, if they adventured to taſte of the fruit of that tree; as well knowing, that if man by eating thereof attained to ſuch a meaſure of wiſdome, he would become in a ſort Gods equal, who ſhould thereby loſe that honour in which he ſo much gloried of excelling alone. Thus he tells Eve in effect, that God did but delude them with a feigned terrour, and that alſo meerly in policie, out of an ambitious deſire to preſerve his own glory of excelling alone, for which end it was that he kept under all his creatures, as it were, in a kinde of bondage and baſe ſubjection.

Theſe two ſtrange aſſertions the devil layes down with great confidence, being ſuch as although they were not eaſie to be contradicted upon any manifeſt evidence, yet were impoſſible to be proved by any convincing argument. Wherefore (after his uſual cuſtome) putting on a bold face, he ſupports them meerly by his own confident Aſſertion, affirming not only that it was true which he had informed, but that God himſelf knew it to be true, laying his own credit to pawne for the juſtifying of what he had ſpoken, and offering it to be tried by experience, and that out of hand. One day, he tells the woman, would evidently by proofe make good all that he had affirmed. By theſe weak ſuggeſtions, having no ground to ſupport them but only the credit of a liars word, Satan having now engaged the womans affections, eaſily removes from her heart the feare of Gods juſt indignation, which the apprehenſion of that terrible curſe, threatened by the Lord himſelf with his own mouth, had ſetled in her heart before.

Of Satans fourth practice to faſten mans heart to dependance upon the creature, after he had drawn it away from God.

That it concerned Satan, if he intended to hold on man in a reſolved Apoſtaſie from God, to faſten him to a dependance upon the creature, that he might have no cauſe to look back unto God any more, hath in part been intimated heretofore: That truth is founded upon this an unqueſtionable maxime, that no creature (nor conſequently man) hath ſufficiency in and of it ſelfe, and conſequently being naturally carried on by a conſtant deſire after its own good, cannot poſſibly be at reſt, till it meet with ſome meanes from which it may receive a ſupply p. 18of that which it wants in it ſelfe. Man therefore being a reaſonable creature, (and conſequently, by the benefit of his underſtanding, ſenſible of his inability to ſubſiſt of himſelfe) by a principle which God hath planted in nature, muſt of neceſſity put forth his deſires after ſomething out of himſelf to lean unto, from which he may have his wants ſupplied, and when he hath found it to adhere unto, and depend upon it. Now then Satan, having already perſwaded the woman that God did but delude her, and meant her no good, and therefore was not any further to be depended on, eſpecially for that good which ſhe now wanted, and which was moſt proper to her nature, the knowledge of good and evil, the meanes of attaining whereof he had interdicted her, under a fearful curſe. In the next place, takes upon him to diſcover to the woman another, and that a more eaſie and certain meanes of furniſhing her ſelfe with that which God held and kept from her, and thereby raiſing her ſelfe to a more excellent condition then that which God had beſtowed upon her. This (ſaith he) the fruit of that tree which you are forbidden to touch (as you ſay) will furniſh you withal.

Thus Satan deales with Eve, as ſubtile men uſe to do when they intend to break off a treaty of marriage; they ſet another match on foot rather: as thoſe that endeavour to draw away a mans heart from his own wife, they entangle him in the love of a ſtrange woman. Withal, Satan well knew, that mans dependance upon God, neceſſarily drew on theſe two things.

Firſt, an abſolute ſubjection to his Will in all things.

Secondly, the referring and carrying on of all things to his glory. Here again, Satan takes hold of another advantage. To be guided wholly by the Will of another, and to lay aſide his own will and deſires, and to refer all to the honour and glory of another, might ſeem to be an heavy yoke, & ſuch as in all probability man would be very willing to ſhake off, if he might: wherefore Satan offers unto man to take his own will for his rule to guide himſelfe, and to make his own good the end and ſcope of all his actions. If this were hearkened unto, as it was very probable it would, then was mans Apoſtaſie from God unto the creature (as it is deſcribed to be) total and abſolute to himſelf (being a creature) as his own end, and to other creatures as the meanes on which he might depend to ſupply him in what he needed.

Satans firſt taske, namely, to take off mans heart from ſubjecting it ſelfe, and all the deſires thereof to the Will of God, and aiming at, and carrying on all his actions and endeavours to his glory (ſuppoſing his heart to be already fallen off from God, and any dependance on him) ſeemes to be an eaſie work. Indeed if the motion had been to propoſe unto him another Lord, it would have ſounded very harſhly. As good or better continue his ſervice under his old Maſter, then ſubject himſelf and ſtoop to a new. But to be ſubject to no Lord at all, and to be every way abſolute of himſelf and free altogether, was an offer, not only faire and plauſible, but at the firſt view ſeemes to carry p. 19with it ſome ſhew of juſtice and equity. For ſuppoſing God to be removed out of the way, then was man the moſt eminent of all viſible creatures, and conſequently, fit to govern himſelf according to his own will, and to be the ſcope of his own endeavours in ſeeking his own good. Beſides, that natural ſelf-love which God had planted in all mens hearts, by which he is ſtirred up to uſe all meanes for the attaining to his own chiefeſt good, and is not only allowable, but a duty too, if it be done within due bounds and limitations taken from our ſubordination to God, and reſpect to community, when thoſe reſpects unto God were removed, muſt neceſſarily carry on man to a total and abſolute ſelf-ſeeking, without any limitation or further reſpect at all. Now that this was Satans policy, to move man to take it on him to be his owne Lord, appears evidently, partly by his advice to eat of that tree though it were forbidden, which was in effect to guide himſelfe by his own Appetite, and not by his Makers Will, and partly, by the inducement upon which he endeavours to perſwade him to embrace that counſel, becauſe it would make him a God; as if his own advancement were the main end to which he ſhould bend all his endeavours. And how eaſily he prevailed upon our firſt Parents by this policy, the lamentable event which immediately followed, ſufficiently diſcovered, the advice being embraced and aſſented unto as ſoon as it was tendered, and well nigh as ſoon put in execution as it was embraced.

Satan having prevailed upon our firſt Parents by this ſuggeſtion, had now gained what he deſired. For firſt, God was (as much as lay in the creature) put out of his Soveraignty over the chief work of his hands.

Secondly, Satan himſelf in effect poſſeſſed that Soveraignty of which God was deprived. For we ſhall finde, that howſoever the devil tenders unto Adam the title of becoming his own lord, yet in effect it was himſelf that bore all the ſway, whoſe counſel and advice wholly ruled man from thence forward, who was now over-ruled by ſuch vile luſts, as Satan ſtirred up, and raiſed, and continually cheriſhed in his heart, as to this day, we know wicked men in giving up themſelves to their own luſts, are ſaid to walk after him, Eph. 2.2. to do his luſts or his will, John 8.44. and ſo to be carried, and held, and led captive by him at his will, 2 Tim. 2.26.

The devil then having prevailed upon man, ſo far as to renounce his obedience to God, and to ſet up his own will to be his rule to guide him; In the next place, (becauſe man had no ground to expect any good from that God whom he refuſed to ſerve) findes out, and propoſeth unto him another meanes of ſubſiſting and obtaining what he deſired without God, by the help of the creature; Aſſuring the woman that the fruit of that forbidden tree would furniſh her with as great a meaſure of wiſdome as ſhe could deſire, even ſufficient to make her a match to God himſelf, which was far greater then that which was already given her by God. That forbidden fruit Satan pitcheth upon above all other baits, for divers reaſons.

p. 20Firſt, it is moſt probable that Eve had taſted of divers of the fruits of the Garden, in which ſhe had found no extraordinary vertue, but only that they were pleaſant to the taſte, and good for food. This fruit had never yet been taſted, and therefore might have in it ſuch a ſecret vertue as Satan had diſcovered to the woman, for ought ſhe knew to the contrary, having never tried it.

Again, that it was a fruit of more then ordinary worth it ſeemed very probable, becauſe it was ſo preciſely interdicted, and that under ſo fearful a curſe, which was no leſſe then death, yea, all kinds of death; now it might ſeem improbable that God would deſtroy man, the moſt excellent of all his creatures for a trifle, conſequently, that fruit might be preſumed to have ſome extraordinary worth in it, ſeeing the eating thereof deſerved ſo great a penalty.

Thirdly, Satan might conceive, that the very interdiction of that fruit might quicken the womans deſire after it, if for no other reaſon, yet becauſe it was forbidden.

Laſtly, the fruit was at hand, and a fruit deſirable for the goodneſs for food, and pleaſantneſſe to the eye, and if the woman could once be brought to taſte of it, he was ſure enough that it muſt neceſſarily bring utter deſtruction on her ſelfe and her poſterity, which was all his aime.

A conſideration of Satans great Art, and deep policy in managing this temptation.

The firſt ſlight of Satan in this temptation, was in the choice of a fit opportunity to aſſault the woman to his beſt advantage.

Firſt, he ſets upon her before uſe and practice had confirmed and ſetled her heart in the feare and love of God.

Secondly, he takes her alone (as it ſeems moſt probable) ſevered at that time from her husband, who otherwiſe by his counſel, might have adviſed her and ſtrengthened her againſt the temptation.

Thirdly, in deferring the aſſault until the woman came within the view of the fruit forbidden, that by the meanes of that pleaſant outward object, her affections might be moved being at hand, that ſo he might both ſtrengthen the temptation the more, and preſſe it on with greater violence, having the help of her outward ſenſes delighted with the view of ſuch an alluring object to blinde her eyes, and thereby pervert her judgement; and withal, that the fruit being ſo neare, that ſhe might preſently put forth her hand and take it, and ſo might in an inſtant be drawen to act what ſhe had conſented unto, that ſo there might be no place left for further deliberation, upon which many times men alter their reſolution.

A ſecond policy of Satan may be diſcovered, in his wary proceeding in this temptation, wherein he comes on by degrees to his intended purpoſe.

Firſt, aſſaying the womans conſtancy by a queſtion of enquiry, before p. 21he ſpake any thing poſitively and affirmatively. And this queſtion too he propoſeth, partly, by way of admiration, as wondering that God ſhould do ſuch a thing as to lay a reſtraint upon man in the midſt of his pleaſures in the place of his continual abode, conſidering that he had been ſo free unto him in all the reſt of his gifts, partly, by way of doubting: as if he had ſaid, Is it true indeed? Are you ſure of it: What, that it is God that hath ſaid ſo? What, concerning the Trees of the Garden, that you ſhall not eat of them being ordained for meat? Laſtly, by way of indignation, if it ſhould be ſo in this manner: Is it poſſible,

Firſt, that God ſhould plant a Garden for you, and deny you to eat the fruits of it.

Secondly, that God ſhould ſet them full in your eye, to vex you the more by beholding daily that which you may not taſte or meddle withal?

Thirdly, if the fruit forbidden you be no better then other fruits, that God ſhould ſtick with you for trifles? If this fruit be of any rare vertue above the reſt, that he ſhould grant you the worſt, and deny you the beſt? Theſe ſeveral glaunces the devil may be conceived to caſt out in this general and captious queſtion, conveighing therein ſo many ſeveral baites to attempt the womans minde, that ſhe might taſte either the one or the other, and be enſnared on which ſoever ſhe faſtened.

A third dangerous ſlight of Satan, was the concealing of the ſcope and end at which he aimed, which was to draw man into rebellion againſt God, whereof at the firſt he gives not the leaſt intimation.

For in his firſt queſtion, he ſeemes only to enquire of the truth of the pretended interdiction, adviſing the woman to conſider whether ſhe were not miſtaken, at leaſt, in ſome circumſtance or other.

Secondly, when he ſaw the womans minde to be affected with ſome kinde of diſcontent againſt God, he foments it rather by ſecret inſinuations, which might reflect upon God at the ſecond hand, then by plain and direct calumniations.

Thirdly, in his advice he ſeemes not ſo much to diſſwade them from God, as to perſwade them to ſeek their own good, propoſing to them only the meanes of advancing their own eſtate, without touching upon God any way in outward appearance. For mans advancement could not be conceived at the firſt view to be any detraction from God, who ſhould retain his own honour, though man ſhould come a ſtep nearer to him by attaining the knowledge of good and evil.

Satans fourth ſtrain of wit was in the choice of that baite, by which be drew the woman to the breach of Gods Commandment, namely, the hope of gaining knowledge, which the heart of the prudent getteth, Prov. 18.15. as well underſtanding, that it is not good that the heart be without knowledge, Prov. 19.2. ſo that a thing ſo agreeable to mans nature in the improving of that ability by which he excelled all other p. 22creatures, and drawes neareſt unto God in, could not but move the womans affections exceedingly, eſpecially conſidering that great meaſure of knowledge which ſhe enjoyed in the ſtate of her innocency, which could not chuſe but quicken her with an earneſt deſire to encreaſe it further, as indeed it was her duty to endeavour to abound therein, or at leaſt to confirme that knowledge which ſhe had by uſe and experience. We may likewiſe conceive that our firſt Parents had ſome knowledge of that future eſtate, unto which they were to be advanced, when they ſhould no more behold God in the dim glaſſe of the creatures, as now they did, but ſhould ſee him face to face, and know him as they were known. All theſe conſiderations laid together might prevail much with the woman, to make uſe of the meanes propoſed by Satan to encreaſe her knowledge,

In the fifth place, it was Satans ſpecial care to repreſent unto the woman, this meanes of gaining the knowledge of good and evil in the moſt alluring way that he could poſſibly deviſe. For whereas there are three things eſpecially that encourage men to the uſe and effectual purſuing of any meanes that may further them to the attaining of a deſired end propoſed unto them;

Firſt, that they are eaſily procured.

Secondly, that they are delight ſome in the uſe of them.

Thirdly, that they are of great efficacy, and ſpeedy in operation: Of all theſe Satan makes ſhew in perſwading the woman to the eating of this forbidden fruit for the gaining of the knowledge of good and evil.

For firſt, what could be more eaſie then to pluck from a tree that ſtood full in her way?

Next, what could be more delightful then to eat of a fruit ſo grateful to the taſte, and beautiful to the eye, as that fruit appeared to be to the woman, as we ſhall ſee anon?

Laſtly, there could be nothing more ſpeedy or effectual in operation then this fruit, which ſhould produce the deſired effect the ſame day that it was taken, as Satan makes the woman believe. All theſe allurements the devil layes before her, and how he prevailes by them we ſhall ſee.

Satans ſixth policy in beguiling the woman, was in the choice of the kinde of the ſin to which he tempts her; which if it had appeared to be ſome ſin againſt the Law of Nature, ſuch are blaſphemy againſt God, lying &c. Satan might have found it an hard taske, to carry her againſt the principles of nature, ſo firmely planted in her heart: wherefore he makes choice of ſuch a Law, as was no Law of Nature, but meerly poſitive, preſcribed only by Gods Will, to tempt her to the breach of that Law, which nothing but pure obedience to God will bound her to obſerve. As for the Act it ſelf,

Firſt, it was a matter of no value in which ſhe ſhould offend, being only the eating of the fruit of one of the Trees of the Garden. A conſideration which occaſions ſo much ſlighting of ſin in many profane hearts to this day.

p. 23Secondly, the ſcope of the action ſeemed to be only mans good, without any wronging of God at all (who might be conceived to loſe nothing by mans gaine,) or the creature which was ordained to be eaten.

Thirdly, it was an offence unto which they were not carried by any rebellious inclination of their own hearts, but unto which they were directed, by the advice and counſel of one that pretended, and they were perſwaded was their friend, which alſo both the man and the woman alledge in their own defence afterwards, when God chargeth them with this ſinne.

Laſtly, if the devils ſuggeſtion had been true (that God knew that the fruit of that tree had ſuch a vertue that it would open their eyes) it might ſeem to them to be an action unto which God himſelf invited them, howſoever he had in expreſſe termes forbidden it. For why ſhould he give ſuch a vertue to that tree to make one wiſe to know good and evil, if it might not be uſed to that end? and by whom, if not by man, who was only capable of ſuch knowledge?

Seventhly, in the choice of his arguments to move and perſwade the woman to eat of this forbidden fruit, Satan makes uſe of the depth of his cunning and policy, which we may eaſily diſcover in three particulars.

Firſt, in grounding all his arguments upon ſuch foundations, as being not manifeſt and apparent in themſelves, might the more ſafely be ſuppoſed, becauſe they could not by any clear evidence be diſproved.

Secondly, in producing arguments grounded upon ſome colour of truth, but thoſe groſly miſtaken and miſapplied.

Thirdly, in preſſing all arguments that might make for the furthering of his motion, and concealing all that might make againſt it.

Firſt, then he urgeth two arguments grounded upon meer ſuppoſitions, of ſuch things as being ſecret in themſelves, and not mani…ted by any outward effect, were therefore impoſſible to be diſproved, which ſuppoſitions he alſo fortifies with ſuch faire probabilities, as might make them carry at leaſt ſome ſhew of truth.

As firſt, he ſuppoſeth that the fruit forbidden had a ſecret vertue, to make one wiſe, like a God, to know good and evil: who could diſprove this, ſeeing none had ever tried it? That it might hae ſuch a vertue

Firſt, the name given it by God himſelf, might ſeem to imply, for why was it called the tree of knowledge of good and evil, if it had not ſome vertue to give that knowledge?

Secondly, the interdiction of the eating of that fruit, under ſo grievous a penalty ſeemes to imply as much, elſe why ſhould God forbid man the uſe of that fruit, when he granted him all the reſt of the fruits of the Garden, if there were not ſome vertue in this, that the other fruits had not? or, how could it ſtand with Gods juſtice to lay ſo heavy a penalty for the eating of this fruit, if it were of vulgar and common uſe?

p. 24Laſtly, God may perhaps be conceived in policy to conceal the vertue of this fruit from man, leſt he deſpiſing the interdiction, eating of the fruit forbidden, and thereby becoming wiſe as God, he might ſhare with him in his honour, and ſo God might loſe the glory of excelling alone.

Satans ſecond argument of this kinde, is grounded upon the ſuppofition of Gods ſecret ill affection towards man, which if Satan ſuggeſted, who could diſprove it? for who could diſcover the ſecrets of his heart, which can be known to none but himſelf alone? That God was enviouſly affected towards man, there ſeemed to be theſe probabilities.

Firſt, he had planted a Garden for man, and denied him ſome of the fruits of it.

Secondly, that fruit which he had denied him, was only of true worth and value, and fit for an underſtanding creature, whereas that which God had given him was of little worth, only food for the body, which he had allowed to the very beaſts.

Thirdly, he implies that God muſt do this wittingly, ſeeing he that had made the tree, could not be ignorant of the vertue which himſelfe had given it.

Fourthly, he ſuppoſeth, that God could have no other end in interdicting unto man the uſe of this fruit, but only to keep him under in a ſtate of vaſſalage, deſtitute of that knowledge of which he was capable, that himſelf might excel alone. With theſe plauſible ſuppoſitions the divel ſtrengthens his arguments to draw man on into rebellion againſt his Lord.

In the next place, Satan grounds his argument upon ſuch things as carry with them ſome ſhew of truth, but thoſe he wreſts and miſapplies cunningly and deceitfully, to fit them to his own purpoſe.

As firſt, he ſuggeſts, or at leaſt would have it ſuppoſed, that limitations and reſtraints are a kinde of bondage. This poſition hath in it ſome truth, if it be duly limited in every reſpect.

Firſt, in relation to the perſons. Reſtraints upon free men, that have juſt title to liberty are ſlaveries: but applied to men in reſpect of God, whoſe creatures they are, it is moſt falſe, for no creature can be free from ſubjection to him that made him.

Secondly, that poſition muſt be limited in reſpect of things from which we are reſtrained: reſtraints from neceſſary or profitable things impoſe a kinde of bondage; but reſtraints from hurtful or needleſſe things (ſuch as this tree was) are rather profitable directions, then any abridgement of lawful liberty.

Again, it is unreaſonable that man, who was created an underſtanding creature, capable of knowledge, ſhould be kept in blindneſſe and ignorance: this hath ſome truth in it, if we confine it only to things fit to be known; but to be ignorant of unneceſſary things is an eaſe, to be ignorant of hurtful things is ſafety.

Thirdly, it is lawful for any man to ſeek his own good: It is true, p. 25if we reſtrain it to a good proportion, able to ones ſtate and condition, (that is really good to him) and beſides, if it may be obtained by lawful meanes. But this good which Satan perſwades Eve to ſeek after, was neither fit for Adams preſent condition, nor to be obtained by any other meanes then by breaking of Gods Commandment.

Fourthly, one ought not to hinder anothers good for his own advantage (as Satan chargeth God to deal with man in this particular caſe,) is a true rule between the creature, who owes to another this duty of ſeeking one anothers good. But it is utterly falſe if it be applied to God, who having (as warrantably he might,) made all things for himſelfe, might juſtly limit the good of all that he had made by due reſpects unto his own glory.

Laſtly, it is not lawful to ſeek to excel alone: it is true, applied to the creature; but extended unto God, is falſe and prodigiouſly blaſphemous; who if he ſhould ceaſe to excel alone, muſt ceaſe to be a God.

Thirdly, Satans laſt ſlight in urging his arguments, is, in producing all that might move the woman to embrace his motion, and concealing all that might make againſt it. For if the loving kindeneſſe of God to man, manifeſted among all the creatures, in forming only man after his own Image and likeneſſe, ſo as he had done no other viſible creature, in making him lord over all the reſt of his creatures, which he put under his feet, in giving him poſſeſſion of the whole world, in planting this Garden of delights meerly for his ſake, and beſtowing freely upon him all the fruits thereof to make uſe of at his pleaſure, reſerving only that one tree, and after all this to make mans happineſſe compleat every way, in creating ſuch a neceſſary and comfortable help as the woman was, and beſtowing her upon him: All theſe, and the reſt of Gods favours, ſo lately and freely conferred upon man without any ſolicitation, meerly out of Gods infinite and unconceivable goodneſſe, had been either remembred by Satan, or conſidered by th… …oman, and caſt into the ballance againſt Satans groundleſſe ſuppoſe …alouſies, of Gods ill affection towards man, that maine temptation, by which Eves heart was perverted and turned away from God, had taken no effect at all, and Satan had been abhorred and hated, as he deſerved, as a malicious ſlanderer.

Eightly, Satans notable cunning and ſubtilty appeares yet further, in working upon, and ſtirring up the womans affections within, which he doth, partly, by putting her into a paſſion of diſcontent, which muſt of neceſſity caſt a miſt before the underſtanding, and blinde the eye of reaſon, and thereby diſable it to judge of things aright: And partly, by ſetting her at gaze upon that pleaſant viſible object of the forbidden fruit, which working upon the outward ſenſes, might awaken the affections within, and by both thoſe meanes might raiſe them up to ſuch a violent diſtemper, that reaſon ſhould be able to rule them no longer, but the affections now holding the raines, might carry the woman whither they liſt. Thus the divel wholly perverts that natural courſe, which p. 26God in the beginning had ſet in the ſoule of man, according to which the faculties thereof exerciſed all their operations in the ſtate of mans innocency, which was, that the underſtanding being firſt duly informed, ſhould give a rule to the Will and affections, upon adviſed deliberation and judgement: which order, if the woman had obſerved at this time, and referred the motion of Satan to the free and unpartial judgement of the minde, queſtionleſſe Satan had loſt all his labour, and the falſhood and fraud of his ſuggeſtions had been diſcovered.

But above all the reſt of Satans policies, there is none matchable to the laſt, in preſſing the woman to a ſpeedy reſolution, without farther deliberation, and to the ſpeedy execution and putting in practice that counſel which he had given her, which is the neareſt way to thruſt in men headlong into miſchief. Now that the woman took no time for advice, appears by the Narration in the Hiſtory penned by Moſes, wherein it is manifeſt that ſuppoſed vertue of this forbidden fruit is no ſooner diſcovered, but the fruit it ſelfe preſented to her view, is both deſired & eaten before ſhe departs from the place, to bring her husband tidings of this new diſcovery of the means of their further happineſſe. That it was Satans policy to preſſe the woman to a ſpeedy reſolution and execution of what ſhe reſolved on, no man can doubt, who knowes and conſiders his ſubtile policy and induſtry in contriving and acting miſchief: And ſhall withal obſerve, how much a ſudden reſolution muſt needes further his deſign, the ſucceſſe whereof nothing could aſſure but a ſudden ſurpriſe. But beſides, in that he informes and perſwades the woman, that man ſhould become a God that very day that he taſted of the forbidden fruit, he intimates what he aimed at, which could be nothing elſe but to involve the woman in this act of rebellion ſpeedily, that ſhe might as ſpeedily become a God, ſeeing we know that hopes of ſpeedy ſucceſſe are the moſt forcible motives to draw men to ſpeedy undertakings.

Thus h…e we in a good part endeavoured to diſplay the Method and Art of Satan in this dangerous temptation, by which our firſt Parents in Paradiſe were foiled: the due conſideration whereof may be of ſpecial uſe, to teach us the Art of diſcovering thoſe wiles by which Satan attempts us daily in the ſame manner: which we ſhall the more carefully look into, if we lay withal before us the lamentable conſequents of this ſhameful fall and ſhall alſo conſider, that if Satan prevailed againſt them, furniſhed with ſo much wiſdome and holineſſe, he hath a far greater advantage againſt us, that are ſo much weakened in both thoſe abilities. The ſucceſſe of this temptation, with the lamentable Conſequents that followed it, with the miraculous meanes by which man was recovered after this fall, which, without Gods infinite mercy had wholly ruined him, and his poſterity after him, we are now to take up theſe particulars, as they are laid down unto us by Moſes in the Narration enſuing.

But firſt, it will not be amiſſe to take notice what the conſideration in general of the ſeveral circumſtances of this aſſault, deſcribed in the p. 27five verſes which we have already expounded, may teach for our Inſtruction.