Commentary Upon Genesis 1-3, Book 3 · Chapter 3 · Verse 1
Verſe 1.
Out of the conſideration of the time of this temptation, which though it be not expreſly ſet down, yet muſt be queſtionleſſe ſhortly after the placing of our firſt Parents in Paradiſe, we may
1. OBSERVE It is the uſual cuſtome of Satan to attempt men before they be confirmed; and ſetled in a courſe of godlineſſe.
Obſerve. 1 THus he aſſaulted the Churches of Judea, and the parts adjoyning by ſharp perſecutions as ſoon as they were planted, Acts 8.3. He ſtands before the woman to devoure her childe, as ſoon as it was to be borne. Rev. 12.4. troubles the Churches of Galati…, Corinth, &c. in their very inſancy, with dangerous errours, ſchiſmes and corrupt doctrine, as moſt of Saint Pauls Epiſtles, wherein he complaines of thoſe evils, teſtifying to the world. And unto this practice he is moved
1. By his envy both at mans happineſſe and Gods glory, neither of which he can endure, not for a moment, if he may finde meanes to hinder either of them.
2. By the opportunity of effecting his intended miſchief more eaſily and certainly (as new planted trees are more eaſily plucked up at the firſt, before they have taken roote, and be thereby thoroughly faſtened) which his own vigilancy, and induſtrious diſpoſition to work miſchief will not ſuffer him to omit.
Let all perſons, newly converted, prepare for ſuch trials, and let all their friends watch over them carefully, as mothers do after their new born children, after Pauls example, 1 Theſ. 2.7. and direction, Acts 20.35. 1 Theſ. 5.14, according to the patterne of Chriſt, Iſa. 40.11. conſidering the dangerous aſſaults wherewith they are to encounter, and the inability of thoſe weak ones, even to ſubſiſt of themſelves, much leſſe to withſtand the policies and power of Satan.
But the conſideration of this circumſtance of time, wherein our firſt Parents were thus ſeduced, offers unto us further the obſervation of Satans malice, in ſetting thus upon man, and practiſing his deſtruction, before he had been any way provoked by him, yea, before he had ought to do with him, nay, perhaps before man ſo much as knew that there was a devil. Whence
2. OBSERVE Satan conirives miſchief, even againſt ſuch as never provoked him.
Obſerve 2 THus he dealt with God himſelf from whom he fell, and whom he ſtill oppoſeth, although he had not only made him, but made him the moſt excellent of all his creatures. Thus he dealt with Chriſt by Herod his miniſter, attempting to deſtroy him almoſt as ſoon as he was borne, and when he had yet done neither good nor evil. Thus he incenſed Cain againſt his own brother Abel, and that ſo far as to take away his life, and that upon no other ground, but becauſe he was a goodman, 1 John 3.12. and ſets Davids enemies againſt him, even when he ſued unto them for peace, Pſal. 120.7. nay, when he did them good, Pſal. 35.12. and prayed for them with faſting, ver. 13.
Hope not for peace with wicked men (who being Satans ſeed, muſt needs reſemble his nature, as our Saviour teſtifies they do, John 8.44.) ſeeing a good mans peace with them, is
1. Impoſſible, becauſe of the contrariety between good and evil men every way. As,
1. In their very diſpoſition a good and wicked man are an abomination one to another, Prov. 29.27.
2. And are employed in the ſervice of contrary Maſters, Chriſt and Belial, 2 Cor. 6.15.
3. They follow, and are guided by contrary Rules, the Law of ſinne, (as the Apoſtle termes it, Rom. 7.23.) and the Law of Righteouſneſſe, as Gods Law is termed, Pſal. 119.172.
4. And are carried in all their wayes and actions to contrary ends: whence it neceſſarily follows that they muſt continually croſſe one another in all the courſe of their converſation.
2. If the peace of the godly with wicked men were poſſible, yet it muſt needs be every way unprofitable, ſeeing they have nothing common between them, in which they might have commerce together, or be helpful one to another, the one aiming only at earthly, the other eſpecially at heavenly things.
3. Such peace muſt of neceſſity prove dangerous to the godly, ſeeing experience ſhews us how eaſily wicked mens words or converſation (as the word in the Original may not improperly be rendered, 1 Cor. 15.33.) or at the leaſt our commerce with wicked men muſt be troubleſome and full of unquietneſſe, when a wicked mans ungodly converſation muſt needs be a grief and continual vexation to a good mans ſpirit, as the wicked lives of the Sodomites were to Lots, 2 Pet. 2.8. Indeed as much as in us lies, we are commanded to have peace with all men, Rom. 12.18. But for an unprofitable outward peace with ſuch men. So as,
1. To ſwerve from the courſe of a godly life, or to neglect ſuch ſervices or duties as we owe unto God or his Church, which we can hardly performe as we ought being in their company, as the Pſalmiſt implies, when he commands wicked men to depart from him, that he might keep Gods Commandments, Pſal. 119.115.
2. Or to coole and ſlack our zeal for Gods glory.
3. Or much more to conforme to any of their wicked practices (which are the only termes on which ordinarily he may have and continue peace with them) being contrary to the minde and Law of God, theſe are things that lie not in our power. Thus far only we may go, but no further.
1. To forbear provoking them without juſt cauſe.
2. To endeavour to win them by outward courteſies, rendering unto them good for their evil, as we are directed, Rom. 12.21. and by Chriſt himſelf, Mat. 5.
3. To embrace peace when they offer it upon warrantable termes, and to ſeek it too by lawful means. Notwithſtanding, in enjoying this peace with them, we muſt take heed of admitting them into our inward familiarity, as we are forewarned, Prov. 22.24. which David found to be dangerous, Pſal. 55.13, 14.
2. Let us not walk with them ſecurely, but always ſuſpect, and therefore arme our ſelves againſt all their dangerous practiſes, with the wiſdom of Serpents, and innocency of Doves, Mat. 10.16.
The place of this temptation, although it be not mentioned by Moſes, muſt neceſſarily be concluded to be Paradiſe, in which alſo we may probably conceive, that the woman at this time, when Satan aſſaulted her was profitably employed, in ſurveighing the fruits of this pleaſant Garden, their new Lordſhip ſo lately beſtowed, and that as well to enquire into Gods works, as to affect her heart the more with the particular view and taſte of Gods goodneſſe to her and her husband. Whence,
3. OBSERVE No place nor employment can free us from Satans aſſaults.
Obſerve: 3 THus as he tempted our firſt Parents here in Paradiſe, ſo doth he Elies ſonnes to filthineſſe in the Tabernacle, and to theft in miniſtring holy things, 1 Sam. 2.22. And he afterwards draws King Uzziah to treſpaſſe upon the Prieſts office in the Temple, 2 Chron. 26.16. As he endeavours to draw our bleſſed Saviour to tempt God in the very Temple, Mat. 4. ſo likewiſe in religious duties. In hearing he diſtracts and diverts mens thoughts, thruſting in ſuggeſtions of covetouſneſſe, Ezech. 33.31. voluptuouſneſſe, or the like, drawes men ſometimes to vain babbling, ſometimes to proud boaſting in prayer, Luke 18.11, 12. corrupts men with covetouſneſſe, fraudulent dealing, and injuſtice in bargaining to partiality and reſpect of perſons, in the adminiſtration of juſtice, no marvel if he tempt us to excel in meats and drinks in our holy reaſtings. And this he doth upon a double ground.
1. Out of a delight which he hath eſpecially, in profaning and defiling holy things.
2. Becauſe he findes men moſt ſecure, when either the place or employment promiſeth them ſafety.
The Time and Place of the aſſault of Satan upon the woman, Moſes had not expreſly mentioned. The reſt of the circumſtances we have laid down before us in expreſſe termes. And firſt, we meet with the inſtrument, of which the devil made choice for this employment, the Serpent; and why of him rather then of any other beaſt, we ſhall ſee hereafter: but why doth he make uſe of any beaſt at all? It is conceived, that although he contrived the plot, yet he acts by this beaſt, that himſelf might not be diſcovered. Whence,
4. OBSERV. Though Satan be the Author and Perſwader to every ſinful motion, yet he l…ves not to be ſeen in it.
Obſerve. 4 In caſting of evil thoughts into the heart, he makes uſe of inward and indiſcernable ſuggeſtions; that though we finde the motion in our hearts, yet we cannot diſcover how they entred into our mindes. Thus he ſtirred up David to number the people, 1 Chron. 21.1. entred into Judas, Luke 22.3. was a lying ſpirit in the mouth of Zedekiah, though he knew not which way he entred into him, 1 Kings 22.23, 24. But often times he makes uſe of ſome outward inſtruments by which he conveighs his counſels, ſometimes taking on him the ſhape of unreaſonable creatures, as he alwayes doth in dealing with Witches and Conjurers, and as we ſee he dealt with Eve in this place, although more uſually he makes uſe of men to beguile men by, as he did in tempting Ahab by Jezabel his wife, 1 Kings 21.25. and by his falſe Prophets, 1 Kings 22.22. Now thus Satan deales with men.
1. Becauſe the motions being evil and hateful in themſelves, may mo…e ſafely, or at leaſt with more advantage be ſuggeſted then owned, for he that doth evil ſhunt the light, John 3.20.
2. The devil himſelf being feared and hated of all men, the diſcovering of himſelf in any ill motion were the next way to warne men to take heed both of him and his counſels, and ſo to croſſe his owne end.
1. Let us learne in every inordinate motion to ſuſpect Satan, though we ſee him not, whom we may eaſily finde out by the footſteps of his evil wayes, even then when we cannot diſcover his perſon; being we may reſt aſſured, that he is either the Parent, Midwife, or at leaſt the Nurſe of every finful motion. Now to believe that we conſult with Satan, in hearkening to the inordinate motions of the luſts of our own hearts, or to the ſuggeſtions ſometimes of our deareſt friends, and that when we entertain them and embrace them, we harbour a brat of Satans in our boſomes, will be a great means to make us feare and tremble at any motion unto ſinne.
2. Let us be jealous of all ſuch perſons as labour to keep themſelves cloſe in all their wayes, and not to appear in thoſe counſels that they ſuggeſt unto us by ſecret wayes, after the manner of Satan. Theſe we have reaſon to ſuſpect to be works of darkneſſe, ſeeing none hate the light but thoſe that do evil, who labour to hide thoſe things, which being diſcovered might turne unto their ſhame.
Now that which the Holy Ghoſt eſpecially takes notice of in this Serpent is, that it was more ſubtile then any beaſt of the field, implying, that therefore Satan made choice of this rather then of any other beaſt, for his fitneſſe for this employment. Whence in general,
5. OBSERVE. Satan uſually makes choice of thoſe Inſtruments; which he findes fitteſt for the compaſſing of his own wicked ends.
Obſerve 5 THus he makes uſe of the Wiſe and Learned to perſwade, of men of Power and Authority to command, and to compel men to evil practices, of Beautiful women to allure to luſt, of great men to countenance, and of men of ſtrength and power to exerciſe violence and oppreſſion. And this he doth upon a double reaſon; 1. That whereas God hath therefore given great abilities to ſome above others, to enable them the better for his ſervice, that he might have the more honour thereby, Satan, as it were, to deſpight God the more, turnes his own weapons againſt himſelfe to diſhonour him all he can in that wherein he ſeekes, and out of which he ought to receive his greateſt glory. 2. Neceſſity enforceth him to make the beſt choice he can of able inſtruments, becauſe carrying men in ſinful courſes, he muſt needes have the help of ſtrong meanes, the work being difficult in it ſelf, as croſſing all Gods wayes.
But to conſider the Serpents ſubtilty more particularly: Satan being to beguile and deceive the woman, he findes the Serpents ſubtilty to be of ſpecial uſe unto him for that end; whence we may
6. OBSERVE Cunning and ſubtile perſons are dangerous inſtruments to deceive, and thereby to do miſchief.
Obſerve 6 SUch a one was Jonadab, to ſhew Amnon the way to defile his own Siſter, 2 Sam. 13. Achitophel to further Abſaloms treaſon againſt his own father, 2 Sam. 15. and 16.23. Such were the Scribes and Phariſees, our Saviours enemies, and murtherers at laſt, whom he every where taxeth for their pride, covetouſneſſe, and ſubtile diſſimulation: with whom we may joyne Elymas the Sorcerer, full of all ſubtilty, whom the devil made uſe of, to turne away the peoples hearts from receiving Pauls Miniſtery. But what are thoſe to Satan himſelf, that ſets them all on work, called the old Serpent, more ſubtile, and conſequently more dangerouſly miſchievous then all his Agents? Now this comes to paſſe, Partly, becauſe they having their hearts ſwelling with pride, upon the conceit of their own parts, being abandoned by God in his juſtice, are the more eaſily ſeized on by Satan, and poſſeſſed and carried according to his will. And ſecondly, becauſe ſuch perſons are the fitteſt to caſt a miſt before other mens eyes, and thereby to conveigh miſchievous purpoſes into their hearts uneſpied, ſo that they are entangled in a ſnare before they are aware.
1. Let men of eminent natural parts uſe and poſſeſſe them in feare and humility, not truſting in their own wiſdome, as Solomon adviſeth, Prov. 3.5. leſt it pervert them, Iſa. 47.10. but remembring that they have nothing but what they have received, 1 Cor. 4.7. and therefore no cauſe of glorying: and next, what they have received is given to profit withal, 1 Cor. 12.7. of the uſe whereof God himſelf will take an account, Mat. 25.19. that ſo with all humility ſubmitting themſelves to the Government of the Spirit, they may thereby be dire…ed to employ what they have received, for the honour of God, and for the ſervice of his Church, for the uſe whereof they were given, and whereunto they may be very profitable if they be ſanctified.
2. Let no man be over-much ſwayed or carried away by the eminency of mens parts, which the world looks at too much, John 7.48. (unleſſe they be ſanctified and mixed with much humility) ſeeing the greateſt abilities are unable of themſelves to ſearch into the myſteries of God, 2 Cor. 2.14. 2. And thoſe that excel in them are ſeldome choſen by him to further his work, 1 Cor. 1.26, 27. nay, are oftentimes for the pride of thoſe that poſſeſſe them, by Gods juſt judgement made unſerviceable, and turned into folly, Iſa. 29.14. that God may get himſelf honour in confounding them in that wherein they chiefly glory and magnifie themſelves.
We have already taken notice of the inſtrument uſed by Satan in this temptation, which was the Serpent. We are in the next place to conſider the perſons tempted by him, which were our firſt Parents, to be looked upon,
1. As holy and perfectly righteous.
2. As endowed with wiſdom and knowledge proportionable thereunto.
3. Directed by righteous and holy Lawes, which God himſelfe had given them.
4. And engaged by ſuch heaps of mercies, as the Lord had lately poured out upon them without meaſure. Thoſe perſons ſtanding on ſuch a firme condition, Satan both attempts and foiles. Whence,
7. OBSERVE No advantage can aſſure a childe of God from the aſſaults and temptations of Satan.
Obſerve 7 1. NOt their Holineſſe: for whom of the holy Patriarches, Prophets or Apoſtles hath he feared to attempt at any time? Nay, he feared not to encounter that Holy One of God, as himſelfe termes him, Mark 1.24. Jeſus Chriſt himſelf, though he had nothing in him, John 14.30. and therefore could not but be aſſured to loſe his labour.
2. Not their late experiments of Gods mercies or judgements. Thus he attempts and prevailes againſt Noah; ſo miraculouſly ſaved by God after the flood, and in like manner he foiles Lot immediately after the deſtruction of Sodom, by that fearful judgement of fire, out of which he had been ſo graciouſly preſerved. No marvel then though he drew the ſtiffe-necked Iſraelites into ſo many act; of rebellion, after and in the midſt of ſo many ſignes and temptations, and great miracles which their eyes had ſeen, Deut. 29.3, 4.
3. Not their ſpecial eminency in any grace, he failes not to ſhake the faith of Abraham, Gen. 12.12, 13. and 20.2. for which he was ſo much renowned, that the Apoſtle gives him the title of faithful Abraham, Gal. 3.9. In like manner he draws Moſes, (commended for his faith, Heb. 11.) to unbelief, Numb. 20.12.
4. Not their victories in many ſpiritual combates, wherein many times the godly have the better at the laſt, although they may ſometimes give ground at the firſt onſet, as is evident in the temptation of Job, in which his faith triumphed gloriouſly, Job. 19.25. nay, in his conflicts with our bleſſed Saviour, although he was moſt ſhamefully foiled, yet he gives him not over, but departs from him only for a ſeaſon, Luke 4.13. The reaſons hereof are,
1. In Satan, 1. In malice, which ſo enrageth …m, that it makes him deſperate in all his undertakings. 2. The poſſibility which he conceives he hath, of hindering and diſquieting even the beſt of Gods ſervants, which makes their ſervices leſſe chearful, abates much of their hope in God, and may leſſen the comforts even of ſuch as are upheld by the Power of God unto ſalvation.
2. In God, who hath an over-ruling hand in all Satans actions.
1. Who by this meanes makes his ſervants more watchful over their wayes, more fervent in prayer, and more ſenſible of, and thankful for their deliverances, and which at length encreaſeth their reward, when in thoſe conflicts they hold faſt their faith, their love and firme adherence unto God, from whom they cannot be plucked away by all Satans power and policie.
2. And gets honour to himſelfe, when his ſervants in his power wreſtle with Satan, and overcome at laſt, and in ſpight of all his endeavours to the contrary, are kept by the Power of God to ſalvation.
Firſt, let the beſt learn at all times, and in all their wayes to walk warily before God in feare and trembling, conſidering
1. The Power, Malice, Cunning and Diligence of our Adverſary the Divel.
2. His manifold Aſſiſtants, our luſts within, and the world and wicked men without.
3. Our own weakneſſe, unable to ſtand againſt Principalities and Powers.
4. And the danger of our falling, if we be foiled, diſhonour to God and his children, ſhame to our ſelves, and wounds to our ſoules. Let him therefore that ſtands take heed leſt he falls, 1 Cor. 10.12. but ſtand in the Power of God, not in his own ſtrength, Eph. 6.14. armed with his armour, watching and praying.
Secondly, let us ſhew as much love and zeale for the recovery of ſuch as are taken captive by Satan, according to his will, as the Apoſtle ſpeaks, 2 Tim. 2.26. as he doth malice in ſeducing and bringing them into bondage, conſidering there is poſſibility of recovering the moſt obdurate ſinner by the Power of Chriſt, though it be beyond the power of man; ſeeing to God nothing is impoſſible. Not the engraffing in again of the Jewes, Rom. 11.23. Not the raiſing of children to Abraham out of the stones, Mat. 3.9. as he hath made it appear in ſaving the Thiefe upon the Croſſe, in converting St. Paul, when he was a Perſecutor, a Blaſphemer, &c. 1 Tim. 1.15. 2. The greatneſſe of their reward that convert many to righteouſneſſe, Dan. 12.13. 3. The acceptance of their ſervice if God deny the ſucceſs of their endeavours, in labouring to win them, Iſa. 49.4, 5.
Satans deſigne was to beguile both the man and the woman, but thinks not fit to deal with them both together, and therefore he ſets upon the woman, being then divided from her husband, as it is evident by the whole Series of the Narration. And with the woman he begins; As firſt, being the weaker veſſel; And ſecondly, created after the man, and therefore not altogether ſo long, nor perhaps in every reſpect ſo well acquainted with all Gods wayes and works as her husband was. Unto which ſome adde, out of an uncertain and not very probable conjecture, that the woman had not received the Commandment immediately from God, but mediately from the mouth of her husband, to whom alone it was delivered by Gods own mouth, and therefore might more eaſily be drawn to doubt of that which ſhe had received at the ſecond hand. Howſoever, we may hence
8 OBSERVE Our weakneſſe is Satans advantage.
Obſerve: 8 WEak perſons, ſilly women, are ſuch as Satan ſingles out to beguile and deceive, 2 Tim. 3.6. as Amalek ſurpriſed the weak and feeble of the children of Iſrael, Deut. 25.18. and thoſe which are weak he aſſaults where they are weakeſt; as we uſually lay our batteries againſt forts where they are weakeſt, and ill manned, and that too when they are weakeſt, that he drew Lot to commit inceſt with his two daughters when he was drunken, Gen. 19.33. and ſets upon our Saviour, to tempt him to turne the ſtones into bread when …e was hungry, Mat. 4.2, 3. And when he findes men tranſported with anger, overwhelmed with grief, or diſtempered by any other paſſion, thoſe are his opportunities to draw men into any ſinne. The reaſon whereof is,
1. The baſeneſs of his diſpoſition, contrary every way to the goodneſs and compaſſion of God. That which moves God to uphold and ſtrengthen, even the compaſſion he hath of mens weakneſs, is Satans encouragement to work miſchief and deſtroy. And as Gods ſtrength is perfect in weakneſs to maintain and uphold, ſo is his raging malice perfected and poured out upon weakneſs, to caſt down to the ground.
And 2. Out of the conſcience of his own weakneſs, which makes him flie when men ſtand upon their guard, and make head againſt him, Jam. 4.7.
Let us watch over and take care of ſuch as are weak, every one of us conſidering our own infirmities, Gal. 6.1. and having received ſtrength from God, for the ſame purpoſe, as our Saviour exhorts Peter, Luke 22.32. See 2 Cor. 1.4. And let us have an eye to the weakeſt parts of our own ſoules, to thoſe infirmities which Nature or cuſtome hath made familiar unto us, ſtrengthening our ſelves againſt them eſpecially, avoiding all diſtempering paſſions, which wonderfully weaken the ſoule, ſtanding alwayes upon our guard, and having on us the whole Armour of God, leſt Satan finding us naked take the greater courage to aſſault us ſuddenly and enſnare usere we be aware.
Moſt Interpreters conceive upon probable ground, that Satan aſſaulted the woman alone, being at that time (upon what occaſion, it is not worth the while to enquire) ſevered from her husband, as appeares by the whole Series of Moſes his Narration, ſeeing no mention is made of the man at all, in this debate of hers with Satan, wherein the woman being firſt ſeduced by him, and having eaten of the fruit forbidden, becomes his inſtrument to tempt and draw her husband into the ſame ſin: ſo that it manifeſtly appears, that Satan takes the womans ſolitarineſs for his advantage. Whence we may
9. OBSERVE Solitarineſſe is many times a ſnare.
Obſerve 9 ANd that alſo many wayes, 1. It yields advantage to temptations, (as appears in Davids entangling himſelf with luſt after Bath-ſheba when he was alone;) whence it was, that our Saviour, to give Satan all the advantage that might be, that thereby he might make his victory over him the more glorious, went out to encounter with him in the ſolitary wilderneſſe. 2. Solitarineſſe gives the greater opportunity to commit ſin uneſpied of men; an advantage upon which Joſephs Mi… ſtreſſe attempts him to commit adultery with her, Gen. 39.11, 12. 3. It deprives men of help, by advice and counſel to withſtand the temptation. So, Eccl. 4.10, 12. 4. Man was ordained for ſociety, and fitted with abilities for that purpoſe, and as he is moſt ſerviceable that way, ſo is he moſt ſafe, as being ſecured by Gods protection in that way and employment, to which the Lord hath aſſigned him.
Let every one avoid ſolitarineſſe as much as he may.
1. Rule, our emploiment requires it, as Joſephs did when he entred into his Maſters houſe alone, Gen. 39.11.
2. Or to get opportunity for the performance of religious duties, for which our Saviour often withdrew himſelf from company, as he alſo adviſeth us to do upon like occaſion, Mat. 6.6. as likewiſe doth the Apoſtle, 1 Cor. 7.5.
3. Or for avoiding wicked mens ſociety, for which cauſe the Prophet wiſheth himſelf in the wilderneſſe, Pſal. 55.7.
The Time, Place, Inſtrument of the temptation, and the perſons tempted, we have conſidered already. The baites where of Satan makes ſpecial choice, with his Art in tempering, preparing and preſenting them, are to be taken ſpecial notice of, and to be handled in the next place. Now therein, that which was firſt in Satans intention, the end at which he aimes muſt neceſſarily be firſt examined, that we may diſcover his policie in preparing and ordering all things in ſubordination thereunto. Now the laſt end at which he aimed, by the whole method and order of the temptation, is ſufficiently diſcovered to be the turning away of mans heart from God by infidelity and rebellion, to his own utter deſtruction, and to Gods high diſhonour. So that we may thence
10. OBSERVE. Satans main end is mans deſtruction, by turning away his heart from God.
Obſerv. 10 THis he effects, chiefly by working him to infidelity, by which the Apoſtle tells us, We depart from the living God, Heb. 3.12.
And ſecondly, by drawing him to diſobedience, which is a neceſſary conſequent thereof; for who will ſerve that God, from whom he neither expects any good, nor fears any hurt, which is the ground of wicked mens reſolved Apoſtaſie. Job 22.17▪ The better to work mens hearts to theſe reſolutions, Satan
1. Holds men in ignorance, the Nurſe of infidelity, Rom. 10.14. for thoſe wicked wretches, that reſolve neither to ſerve God nor depend on him, are thoſe that refuſe to have any knowledge of God or of his wayes, Job. 21.14. Now none can truſt in God but thoſe that know him, Pſal. 9.10. And as ignorance is the Nurſe of infidelity, ſo it is of diſobedience; and all manner of abominable tranſgreſſions, as the Prophet makes this to be the cauſe of lying, murther, and becauſe there was no knowledge of God in the land, Hoſ. 4.1. And the Apoſtle joynes both together, 2 Theſ. 1.8.
2. Satan keeps them in a ſenſeleſſe condition, that they make no uſe, either of the Word, or of the manifold acts of Providence, though wrought before their eyes, Deut. 29.4. Jer. 25.4. Iſa. 42.25. but forget or caſt them behinde their backs, as the children of Iſrael did, Pſal. 78.7, 8, 11. or impute them to other cauſes, 1 Sam 6.9. concluding in their hearts that God hath forſaken the earth, Ezech. 8.12. No marvel then if Satan with all might and policy labour to work, and to faſten in the hearts of men thoſe two Maſter ſinnes, as being indeed the fountain from which all other evils ſpring, and by which he works all the miſchief to God and man that his heart can poſſibly deviſe.
Firſt, God is infinitely diſhonoured, ſeeing it is by faith that men give glory to God, as ſealing thereby to his All-ſufficiency, Power, Faithfulneſſe and Truth, and by obedience acknowledge his Authority, Wiſdom, Holineſſe and Juſtice. As for man, by this apoſtatiſing from God the fountain of all his happineſſe, the fountain of living waters, as he termes himſelf, Jer. 2.13.
Secondly, and thereby leaving his heart looſe to cloſe with the world, and to ſerve every baſe luſt, as one that falls off from his wife, is fit to cloſe with every harlot, Prov. 5.20.
Thirdly, and in the mean time bringing himſelf under the heavy indignation of God, which ſhall come upon him to the uttermoſt.
Let it then be our chiefeſt care to keep our hearts cloſe unto God.
1. Chooſing him alone, (and that upon the infallible grounds of his All-ſufficiency, Faithfulneſſe and Mercy) as our lot and portion with holy David, Pſal. 16.1, 5.
2. Reſting and relying on him with all our heart, after the example of the ſame Prophet, Pſal. 23. and his Counſel, Pſal. 62.5.
3. Seeking to him upon all occaſions, Pſalme 62.8. Philip. 4.6.
4. Walking in his ſight in an holy courſe of obedience, as Henoch did, Gen. 15.24. as alwayes having before our eyes him that is inviſible, with Moſes, Heb. 11.27.
5. Referring ourſelves and all our actions to his glory, 1 Cor. 6.20. and 10.31.
6. And abhorring, checking and ſtriving, againſt all wavering and ſtaggering of our hearts, in looking towards any thing in heaven or earth, ſave God alone, with the Prophet David, Pſal. 73.22. Unto which firme adherence unto him, we are infinitely furthered by the knowledge of his Soveraignty, Power, Holineſſe. And by a feeling obſervation of his ways, both in mercy and judgement.
That the deſtruction of man, and the diſhonouring of God, was Satans maine aime in this temptation, is clearly manifeſted in the whole Series of this Narration. But in vain is the net ſpread in the ſight of any bird, ſaith the wiſe man, Prov. 1.17. Wherefore Satan, according to his cuſtome, cunningly covers this ſnare, laid for mans deſtruction, with a faire pretext of love to man, expreſſed in a kinde of zealous indignation at Gods ill dealing with him, and in making ſhew of an earneſt deſire to advance man to an higher degree of happineſſe, and in directing him the way how to obtain it. Whence
11 OBSERVE It is uſual with Satan and his Inſtruments, to pretend the good of thoſe whom they intend wholly to deſtroy.
Obſerv. 11 THus wicked men promiſe to make thoſe rich, whom they lead on in wayes of diſhoneſt game, which takes away the life of the Owners thereof, Prov. 1.13, 16, 19. and drownes men in perdition, 1 Tim. 6.9. In like manner, the devil makes ſhew by a leud woman to fill men with pleaſures, by ſatisfying them with fleſhly luſts, Prov. 7.18, 19. when in the mean time he leads them as an Oxe to the ſlaughter, till a dart ſtrike through their liver, ver. 22, 23. Thus he dealt with our Saviour, in tendering him all the Kingdomes of the world, but under a condition to fall down and worſhip him, and thereby to honour him as a God, Mat. 4.9. The reaſon,
1. Satan hath no other prevailing way to beguile, but by making ſhew of ſeeking our good; which men by an inſtinct, planted in their nature by God himſelf, are ſo ſtrongly carried after, that they eaſily embrace any meanes which they conceive leades thereunto.
2. By this meanes Satan endeavours at leaſt to ſhare with God in the honour of his loving kindneſſe to man, an honour, as due unto him alone, ſo purchaſed unto himſelfe by the deareſt and greateſt price, even by the blood of his own Sonne. This honour (one of the chiefeſt flowers of his Crown) the devil labours to rob him of in a great part, by pretending to ſeek mans good and happineſſe, as much, nay, much more then God himſelfe, as he deales with Eve in this place.
Let no man be ſo ſimple as to believe every word with the foole, Prov. 14.15. But examine carefully and ſeriouſly, thoſe pleaſing offers tendered unto us by Satan or his Agents, of wealth, honour, pleaſures, &c. And therein conſider
Firſt, the perſon or inſtrument by whom the tender is made, or the advice given: if it proceed from wicked men whom we know to be guided by Satan, how can we expect that thoſe which hate and abhorre us, (as all wicked do ſuch as are godly, Prov. 29.) ſhould adviſe us to, or really intend unto us any thing for our good? Beſides, how ſhould we hope to receive good from thoſe, that ſeek no true good for themſelves?
Secondly, let us ſeriouſly conſider, whether thoſe things that they propoſe unto us be really good or no; Honours, Wealth, Pleaſure (we know) more often burthen and enſnare the ſoule, then eaſe and relieve it, ſure they never make the heart better, leave us ſometimes in the midſt, alwayes at the end of our dayes.
Thirdly, obſerve under what condition they tender theſe things unto us, wherewith they allure us, whether we be not tempted to ſeeke them in ſome ſinful way. As wealth by robbery, or ſome other courſe of injuſtice, as Prov. 1.11, 12, 13. to fill our ſelves with pleaſures by defiling our own bodies, as Prov. 7.18. by which meanes we make an ill bargain, by winning the world and the pleaſures of ſin, with the loſſe of our own ſoules. See Mat. 16.26.
Fourthly, conſider well, whether the offers be only verbal or real. Satan offered our Saviour all the Kingdomes of the world, whereof he had not one to beſtow. He offers Eve here increaſe of wiſdome and knowledge, which might advance her to the honour of a God, but ſhe findes nothing at laſt, in the event, but ignorance and ſhame.
Fifthly, conſider whether the good tendred unto us be truly and really good, or only in ſhew and outward appearance, whether it be inward or outward, temporary or eternal, ſuch as honour a man in the ſight of God, or only in the opinion of the world; for ſuch indeed are Honours, Riches, Pleaſures, only ſhadowes of good, deceiving the hearts of all thoſe that relie on them, and leaving them fooles at the latter end, Jer. 17.11.
But it is worthy our obſervation, that Satan in this great ſhew of love, that he makes unto man, dares not diſcover at firſt any ill intention againſt God, wherein he uſeth great policy,
1. That he might not be ſuſpected to tender this offer unto man, rather out of envy and hatred againſt God, then out of any true deſire of mans good.
2. Leſt man, having his heart at preſent wholly filled with the love of God, the largeneſſe of whoſe bounty towards him had been manifeſted in ſo many late experiments, might have deteſted any motion of offering the leaſt injury to God to whom he was ſo deeply engaged. Upon theſe grounds Satan at firſt contents himſelf only with caſting out, by way of inſinuation, ſome ſecret grounds of diſcontent, and that too by way of queſtion and enquiry, till he might ſee how thoſe would be firſt digeſted, that if they made any impreſſion upon the womans heart, he might go further and more roundly to work, as he ſhould ſee occaſion. Whence
12. OBSERVE Satan and his Agents in tempting men to ſinne, are very wary in diſcovering their full intentions at firſt, till they ſee how they will be entertained.
Obſerv. 12 THus Abimelech dares not at the firſt diſcover the bloody deſign, which he had entertained in his heart againſt his own brethren, till he had firſt aſſured unto himſelf the hearts of the people of Sichem, Judg. 9.2. In like manner dealt Abſalom in his treaſon againſt his father, which he covered over with a ſhew of courteous behaviour, and zeal for juſtice, 2 Sam. 15.2. and the pretence of performing his vow, ver. 8. and never ſhews himſelfe in open rebellion, till he was ſure of the peoples hearts, and ſaw that the treaſon grew ſtrong. The reaſon whereof is,
Firſt, becauſe ſin in it ſelfe hath ſo ugly a ſhape, that if it ſhould appear at firſt in the full proportion thereof, it muſt needes raiſe feares and terrours in the hearts of any that are not deſperately minded, ſo that they who hope to prevaile with men, to draw them to evil, muſt diſcover it by degrees, that it being by the modeſt beginnings thereof entertained with ſome liking, by degrees the heart may be inſenſibly brought on to cloſe with it at the laſt.
Secondly, if by the diſcovery of the foulneſſe of ſin, the heart of man ſhould be once poſſeſſed with the deteſtation of it, and of the Agents that ſollicite him thereunto: It would be impoſſible, that either the motion it ſelfe, or the perſon that preſents it, ſhould find any acceptance for time to come.
Let all men then beware of the deceitfulneſſe of ſin, as the Apoſtle termes it, Heb. 3.13. and be alwayes jealous, and ſuſpect more in it then appears at the firſt view, and to that end look not only upon the modeſt countenance of evil, which firſt ſhewes it ſelfe, but let us take a full view of the whole body thereof, the Beginnings, Progreſſe, and at laſt the full Growth of that foule Monſter, never indeed ſufficiently diſcovered unto us, but in Gods Word, which calls Anger and Hatred, Murther, Luſt, Adultery, &c. Look not on the firſt ſteps of ſuperſtition in names, geſtures and the like, but upon the foule body of idolat…y, which we ſee they have, and ſtill will bring in after them. Mirth ſeemes modeſt till it turnes to madneſſe, wicked men ſeem to walk fairly and civilly with us for a while; but if we grow inwardly acquainted with them, and walk in their way; they lead us at laſt into hell.
Withal we muſt take notice, that Satans warineſſe hinders not the effectual proſecution of that which he intends; For even in this firſt inſinuation, though in the forme of an enquiry, yet he conveighs withal ſuch grounds of diſcontent, and diſtaſte of Gods dealing with man into the womans heart, and makes ſuch an impreſſion in it thereby, that ſhe ſhall not eaſily ſhake off, as we ſhall ſee in the ſequel. Whence
13. OBSERVE Diſcretion and warineſſe in mens actions, ought not to hinder the effectual proſecution of that which they intend.
Obſerve 13 GOd was juſtly angry with Moſes, when he was ſo wary in undertaking the charge of bringing up Gods people out of Egypt, that at laſt he refuſed to engage himſelf in that ſervice at all, though God called him unto it, Exod. 4.14. Jacob was ſo wary in departing from Laban, that he would not break away openly, but having Gods command to returne into his countrey, he makes a ſhift to ſteale away privily, Gen. 31.3, 17. Diſcretion may temper zeale; as Phyſicians correct ingredients in their medicines, that they may work within compaſſe, as fire burnes within the chimney, but it muſt not quench it.
We have intimated Satans policie in concealing, and forbearing to mention any thing that might manifeſt Gods bounty and kindneſſe to man, that the woman might fixe her eye only upon that fruit in Paradiſe, which was denied unto her. Whence
14. OBSERVE. The forgetting of Gods mercies, is a great meanes to take off a mans heart from cleaving to him.
Obſerve 14 THat was it which begat in Gods own people Diſobedience, Pſal. 78.10, 11. Luſting, Pſal, 106.13, 14. Idolatry, ver. 20, 21. and flat Apoſtaſie, Hoſ. 2.5, 8. wherefore, God gives a ſpecial charge to prevent Apoſtaſie, by remembring his mercies, Deut. 8.11, 14. It cannot indeed be denied, that mercies received are the cleareſt and ſtrongeſt evidences to diſcover unto us Gods All-ſufficiency, Love and Goodneſſe, upon the aſſurance whereof our affiance in him, and readineſſe to his ſervice do eſpecially depend.
Let every man carefully,
1. Obſerve all the experiments of Gods mercies to his people in general, and more particularly towards his own ſoul.
2. And lay them up in minde carefully for time to come. whereof we have precedents from holy men of God, Moſes, Deborah, David, &c. who compoſed ſongs, ſome upon particular, others upon general mercies received, for the preſerving of the memory of them, as indeed he hath made his wonderful works to be remembred, Pſal. 11.4. 3. Call them to minde upon all occaſions, and enlarge them in every circumſtance, for the encreaſing of our thankfulneſſe, upon new and freſh experiments, for the ſtrengthening of our faith, aggravating our ſinnes, quickening our deadneſſe, and encouraging us in our duties of Gods ſervice, as ſtill feeling in our hearts a freſh taſte of Gods goodneſſe, that our ſoules may ſtill rejoyce in him, as we are directed, Phil. 4.4. Out of the ſame policie, by which Satan labours to turne away the womans eyes, from looking back upon the mercies which ſhe had received in ſo large a meaſure, he endeavours to fixe them upon this pleaſant fruit, which was denied her, pointing at Gods reſtraint thereof, with a note either of admiration or indignation, that God ſhould deny man the uſe of ſo excellent a fruit. Whence we may
15 OBSERVE It is a dangerous ſnare to a man to have his eyes too much fixed upon his wants.
Obſerve 15 TO take notice of our wants, whether inward or outward, as far as the ſenſe of them may be a meanes
1. To humble us. Or,
2. To quicken us to prayer, or to the uſe of lawful meanes to ſupply us in what we need, is not only warrantable, but is our duty alſo: not to have them alwayes before our eyes, and them alone, without obſerving what we enjoy, may eaſily
1. Beget in us unthankfulneſſe and murmuring againſt God, as it did often in the children of Iſrael, eſpecially, Numb. 11.1, 4, 5.
2. Envy towards others, as in Rachel againſt her Siſter Leah, Gen. 30.1.
3. Diſquietneſſe and unſetledneſſe in our wayes, as it fell out in David, Pſal. 73.3, 14.
4. Yea, ſometimes the adventuring upon unwarrantable courſes, to provide for the ſupply of thoſe wants that pinch us. See Prov. 30.9.
Let us then in obſerving our wants, whether in things temporal or ſpiritual, withal take ſpecial notice of what we have, as Elkanah adviſeth his wife Hannah, when ſhe was troubled for want of a childe, to remember that ſhe had the love of her husband, 1 Sam. 1.8.
2. And how unworthy we are of any thing at all, even the leaſt mercy with Jacob, Gen. 32.10. and David, 2 Sam. 7.18. Seeing
1. We have nothing of our ſelves, but what God of his bounty beſtowes.
2. Neither was he any way bound to beſtow on us what we have.
3. Which alſo we have not honoured God withal, or employed as we ought, if we were called to account for it.
4. Conſider how many there are which want what we enjoy.
5. And that God who hath in himſelf All-ſufficiency, and who knows both what we want, and what is fitteſt for us, is engaged by his general Providence, as a faithful Creatour, 1 Pet. 4.19. but more eſpecially by his relation to us as a Father, Iſa. 63.16. Mat. 7.11. and beyond all this by his faithful Promiſe, Heb. 13.6. to give every good thing to ſuch as feare him, Pſal. 34.9 10. and walk uprightly, Pſal. 84.11.
That the immediate end which Satan aimed at, in paſſing over in ſilence all Gods favours to man, and in endeavouring to fixe the womans eyes upon this reſtraint and interdiction of the fruit forbidden, was to caſt her into a diſcontented humour, at this limitation and abridgement of her liberty (as he would have her conceive) and thereupon to provoke her to take and eate what ſhe pleaſed, eſpecially in a Garden planted on purpoſe for her uſe, the very frame of the temptation it ſelfe ſufficiently diſcovers. So that we may here diſcover whence this impatience (which all men are more or leſſe ſubject unto) at reſtraint ariſeth; and may
16. OBSERVE. The nature of man, by the Art and Policy of Satan, is apt to be carried againſt all reſtraint and ſubjection.
Obſerve. 16 THat Satan firſt ſtirred the minde of the woman to repine at, and at laſt to caſt off this yoke of ſubjection, we ſee manifeſtly in this temptation. Now if he prevailed ſo far thereby upon our firſt Parents in their eſtate of innocency; no marvel, if he prevail ſo eaſily upon their poſterity in this ſtate of corruption, derived unto them from their Parents, when the very wiſdome in them is enmity againſt God, and neither is nor can be ſubject to his Law, Rom. 8.7. ſo that they are now impatient of any yoke, Pſal. 2.4. as reſolving to be their own lords, Pſal. 12 4. but much more of Gods yoke, which they peremptorily refuſe to take or ſubmit unto, Jer. 44.17. Now that, in ſtirring up men to this rebellion againſt God, Satan hath an eſpecial hand, it cannot be queſtioned by any that takes notice of the main end, which he drives at in all his deſignes, Gods diſhonour and mans deſtruction. For,
Firſt, what greater diſhonour can be done unto God, then to have his Soveraignty diſclaimed by man, the moſt excellent of all his viſible creatures?
Secondly, the rejecting of Gods yoke, which only guides in a right way, leaves us under the bondage of our own luſts, and of Satan who rules us by them, and leads us captive at his will. So that it is evident, that the turning away of the fooliſh ſlayes them, Prov. 1.32.
Let it be then our chiefeſt care, both to take on, and put our ſelves under Chriſts yoke, without which it is impoſſible to be his diſciples, Mat. 11.29. Not only contenting our ſelves with that lot and condition which God hath aſſigned, 1 Tim. 6.8. but wholly giving up our ſelves, and reſigning our own wills, to be guided by God in all things, after our Saviours example, Luke 22.42. Conſidering
1. Gods abſolute Soveraignty, by which he hath right to do with his own what he will, Mat. 20.15. Not only in diſpoſing them at his pleaſure, to which Ely ſubmits himſelfe, 1 Sam. 3.18. and David, 2 Sam. 15.26. but beſides, in giving rules and directions for all their wayes, unto which even Chriſt himſelf conformes his Will, Pſal. 40.8.
2. Taking notice of his righteouſneſſe and holineſſe, which makes all his lawes juſt and equal in all things, Pſal. 119 128.
3. Acknowledging withal his love, who preſcribes and commands us nothing but for our own good, Deut. 6.24. that we may have at preſent our fruit in holineſſe, and at laſt the end everlaſting life, yea, that he may with his honour performe and make good unto us all that he hath promiſed, as he ſpeaks of Abrahams obedience, Geneſis 18.19.
4. And having ſo much experience of the errours of our own ways, which ſeem good many times in our own eyes, when the iſſues of them are death, Prov. 14.12.
And laſtly, of Gods wiſdome, who better underſtands what is beſt and fitteſt for us then we our ſelves can do.
Satans policy in propoſing this queſtion to the woman, in ſuch ambiguous and doubtful termes may not be paſſed over, that phraſe every tree (as hath been before intimated) being indifferently appliable, to ſignifie either any one or more of the tree of the Garden. For if in ſtead of every tree he had ſaid any one tree, he had in a ſort pointed at, and thereby given the woman occaſion, to take notice of Gods bounty, who had given man the free uſe of all the reſt of the trees of the Garden, ſave that alone. Wherefore he chooſeth rather to expreſſe himſelfe in that ambiguous phraſe, leſt the eaſineſſe of the reſtraint might be apprehended by the woman, which becauſe it was but from one tree, might be the better borne. Wherefore ſeeing Satan layes his ſnare for the woman in this ambiguous expreſſion, we may thence
17 OBSERVE Ambiguous and doubtful expreſſions may be, and many times are dangerous ſnares.
Obſerve 17 IF they be purpoſely uſed. As,
1. Betraying an ill minde and affection in him that propoſeth them, ſeeing men that think well and ſincerely, have no cauſe to cover their intentions with the darkneſſe of doubtful termes.
2. And being dangerous meanes to lead men into errour, if they be not wiſely and heedfully obſerved.
It diſcovers whoſe children they are, that not only uſe but maintain that dangerous doctrine of equivocation. A Monſter hatched by the father of lies, which never durſt abide the light, until this laſt and worſt age of the world, neither is it any way countenanced by any of thoſe pretended examples out of Scripture, wherein the words in true conſtruction are neither falſe nor doubtful, but only ſhort of the Queſtioniſts meaning, to conceale that from him which it concerned him not to know.