Commentary Upon Genesis 1-3, Book 3 · Chapter 3 · Verse 7
VERSE 7.
ANd the eyes] Not ſo much of the Body as of the Minde, for which cauſe it is added, not that they ſaw, but that they knew that they were naked, which though it might be diſcerned by the eye of the body, yet the ſhame that accompanied it could appear to nothing, but the eye of the minde.
Of them both] Not Adams only, but Eves too, whoſe eyes Satan had blinded ſo long, that ſhe obſerved nothing, no, not after ſhe had eaten her ſelfe, till ſhe had ſeduced her husband too, and then when they were both in the tranſgreſſion, and the temptation had taken full effect, her eyes were opened too as well as her husbands.
Were opened] Both by God, who having ſuffered Satan to blinde them thus long, at length in mercy diſcovered unto them, and gave them hearts to take notice of the miſerable and ſad condition into which Satan had brought them, that they might be humbled, and ſeek to God for pardon. And by Satan, who though he had blinded them all the way in which he led them, yet now he had brought them whither he deſired, ſticks not to ſhew them where they were, (as Eliſha dealt with the Syrian army which he led into Samaria, 2 Kings 6.20.) but it was only to encreaſe their grief and miſery, by beholding the great evil which they had brought upon themſelves. This opening of their eyes might conſiſt in two things.
Firſt, in fixing their eyes upon their nakedneſſe, which it may be they might not elſe have obſerved.
Secondly, in repreſenting the ſhame that now accompanied it, that they might the more fully diſcover the change of their condition, and have their hearts the more feelingly affected with it.
And they knew that they were naked] And deformed in their nakedneſſe, whereof, (as it may be gathered by their hiding of themſelves) they were aſhamed: Not becauſe there was any change in the parts of their bodies, but only in the uſe of them, which before being inſtruments to righteouſneſſe, and comely by the right ordering of them to the end for which they were created, were now uncomely by their inordinate diſpoſition to ſin, as the affections of the ſoule within were likewiſe become filthy and ſhameful, by the like inordinate inclination of them to evil.
And they ſewed fig-leaves] Whether becauſe they were neareſt at hand, or by reaſon of their largeneſſe fitteſt for that uſe, it is not eaſie to gueſſe. Only the making uſe of theſe leaves to cover their bodies, gives us no ſufficient ground to conclude, that therefore the tree, the fruit whereof they had eaten againſt Gods interdiction, was a figtree. For if it had been ſo now when their eyes were opened, that they ſaw both their miſery and the cauſe of it, they would in all probability have abhorred the tree, by which they had ſinned, above all others, and conſequently have made choice of any other thing for the covering of their bodies, rather then of the leaves of that tree. Now how they faſtened thoſe leaves together, it is to no purpoſe to enquire, queſtionleſſe without a needle and thread, it was not impoſſible to deviſe ſome meanes, both to joyne them together, and to faſten them to their bodies, as we ſee they did.
And made them aprons] Or coverings to tie about their loines, for the covering of their ſecret parts. But why thoſe alone, ſeeing all the body was deformed, eſpecially the Eares, Eyes, Mouth and Hands, as being really defiled by the contagion of ſin, whereof they were ſpecial inſtruments? it is moſt likely, becauſe the beholding of thoſe parts more eaſily ſuggeſts unto our minds motions to uncleanneſſe. Although withal we may conceive, that becauſe ſin, the cauſe of ſhame is more eſpecially propagated by thoſe parts, (as David implies in that expreſſion, Pſal. 51.7.) it pleaſed God to make a deeper impreſſion of ſhame, which ſin brings with it upon thoſe parts then upon any of the reſt.
Hitherto Moſes hath deſcribed unto us mans fall, with the Meanes, Order, and ſeveral ſteps thereof. The Conſequents thereof are laid before us in the next place, and they are
Firſt, the miſery that came upon him thereby, diſcerned in part, though not fully, by himſelfe, with the remedy which he uſeth, but in vaine, to help it.
Secondly, we have their ſin, by which they fell, diſcovered by God in the examination of the offendors, and the puniſhment inflicted on them.
In deſcribing our firſt Parents diſcovery of the miſery into which they had fallen, we have ſet before us
Firſt, the opening of their eyes, with the time when, which was not till they had both eaten of the forbidden fruit.
Secondly, what they diſcovered thereupon, which was rather their ſhame then their ſin, which was the cauſe of it.
Thirdly, what meanes they uſed to cover their ſhame, (but none to take away their ſinne,) the girding of themſelves with aprons of fig-leaves. From the time, conſidered in relation to the woman, that ſhe ſaw her nakedneſſe, when ſhe had drawen her husband into the ſame ſinne with her ſelfe; but diſcovered it not before. We have occaſion to
1 OBSERVE, Man can diſcerne nothing but What and When, and how farre God is pleaſed to diſcover it unto him.
Obſerve 1 IN our bodies ſight it is manifeſt. We ſee the Sodomites could not ſee Lots door, although juſt before them, when God had ſmitten them with blindeneſſe, Gen. 19.11. Neither could Hagar ſee the Well of water, till God had opened her eyes, Gen. 21.19. Nor the Syrian army the way which they went, till God opened their eyes when they were in Samaria, 2 Kings 8.20. Nor the diſciples, Chriſt, with whom they were familiarly acquainted, Luke 24.31. Much more is it true of the eyes of the minde. David could not diſcerne the ſinfulneſſe of that act of numbring the people, although Joab warned him of it, till his heart ſmote him for it, after it was done, 2 Sam. 24.3, 10. nor Abſalom, nor Rehoboam, the good counſel that was given them, when God took away their hearts, 1 Kings 12.15. 2 Sam. 17.14. The reaſon is,
1. It muſt needs be ſo, becauſe God being the fountain of all light, that illightens every man that comes into the world, John 1.9. It cannot poſſibly ſhine into mans heart, but according to his will.
2. There is great reaſon it ſhould be ſo, as well that God by this meanes might more eaſily govern the world according to his own will, as alſo that we having no light in our ſelves but what we know, may be the more abaſed in our ſelves, the more thankful to God that is the light of our eyes, and the more careful to make uſe of it to his glory that beſtows it, ſeeing he may deprive us of it when he pleaſeth.
Let no man then lean to his own, or to any other mans wiſdome, whereof we can have no ſuch aſſurance but that it may deceive us, eſpecially when either we or they ſeek it not at Gods hand, nor depend upon him for it, nor employ it for the ſervice of himſelf or of his Church, in which man provokes God even in juſtice to turne our wiſdom into folly, as he threatens to deal with Pharaohs wiſe men, Iſa. 19.14. and made it good upon Achitophel.
There is yet in this circumſtance of the time, When their eyes were opened, one thing more, worth our conſideration, that their eyes were never opened to ſee in what condition they were, till it was too late to help it: whereas, if they had adviſedly thought upon the danger before-hand, and obſerved Satans policy by which he drew them into it; they had refuted his counſel, and prevented the danger. Whence
2. OBSERVE. It is a great folly in men, not to foreſee evil before it be too late to help it.
Obſerve 2 TIll nothing be left but mourning at the latter end, Prov. 15.11, 12. Which was Eſaus caſe when he had ſold his birth-right; which drew on the loſſe of the bleſſing, which he ſought and bewailed the loſſe of with tears, when it was too late, Heb. 12.16, 17. Wiſe men before-hand ſee a plague, and prevent it, Prov. 22.3. and hearken for time to come, Iſa 42.23. and indeed for this ſpecial end was wiſdom given, that men having their eyes in their head, (as Solomon ſpeaks, Eccl. 2.14) they might foreſee both good and evil to come, that they might lay hold on the one, while it may be had, and avoid and prevent the other before it comes. As for after-wiſdom, it is of no uſe but to encreaſe our miſery, by looking back upon our miſery when it is too late to help it.
Let us then, like wiſe men, carry our eyes ſtill in our head, looking forwards to the iſſue and event of all things, leſt we beled on like an Oxe to the ſlaughter, as Solomon ſpeaks Prov. 7.22, 23. not embracing and following the directions of the world, which walks in darkneſſe; but taking heed to the light and counſels of Gods Word, which only diſcovers unto us truly the iſſues of mens wayes and courſes, Pſal. 37.37, 38. and 73.17. not only in the events that befal men by the hand of God in the courſe of his provident diſpenſations; but in the dangers unto which the wayes themſelves lead men, Prov. 2.18, 19. and 6.23.26, 33. Let us make uſe of this foreſight in laying hold of eternal life, and that betime, while it is to day; leſt we be ſhut out with the fooliſh Virgins, Mat. 25.11, 12. and lie mourning in vaine in hell, whence there is no Redemption, Luke 16.24.
It is very probable, that not only God had his hand in opening their eyes, but Satan too; who having blinded them till they were in the ſnare, now opens them to ſee their own miſerable and ſhameful condition into which they were fallen, that their hearts by the ſenſe thereof being wounded and afflicted might encreaſe their miſery. Whence
3 OBSERVE Satan never diſcovers any thing unto us, but to do miſchief.
Obſerve 3 THus he ſhewes us the baites of ſin to allure us; as he did to our Saviour Chriſt the glory of all the Kingdomes of the earth, to entice him to fall down and worſhip him, Mat. 4.8. Thus he diſcovers the meanes of affecting what our inordinate luſts move us unto, to encourage us to ſinne, as by Jonadab he ſhewed Amnon the means how he might ſatisfie his luſt upon his ſiſter Tamar, 2 Sam. 13.5. and by Jezabel to Ahab the meanes of getting Naboths vineyard, 1 Kings 21.7. and if he ſhews the foulneſſe of ſin, after it is acted, it is to drive men, if poſſibly he can, into deſpaire, when the caſe is deſperate; thus he dealt with Judas after he had prevailed with him to betray his Maſter: he let him ſee indeed the foulneſſe of that ſin, but it was that he might go out and hang himſelf, Mat. 27.4.
Let no man then hearken to him or any of his Agents, who are neither skilful nor diligent in any thing, but in deceiving and ſeducing, 2 Tim. 3.13. labour in nothing but to make men like themſelves, ten fold more the children of hell then they were before, Mat 23.15. and to this end abuſe not only their carnal reaſon, but even Gods ſacred Word, to lead men into hereſies in doctrine, or errours in practice to their deſtruction at the laſt, 2 Pet. 3.16. Let all men turne away from ſuch enemies to the ſalvation of their ſoules, attending only to the Word of truth, which ſhines unto us as a light ſhining in a dark place, 2 Pet. 1.19. and to the Spirit, which ſhews us out of it all the counſels of God, which are profitable for inſtruction in righteouſneſſe, that the man of God may be thoroughly furniſhed to every good work, 2 Tim. 3.17. that we through comfort of the Scriptures might have hope, Rom. 15.4.
Now whether God or Satan, or both, opened their eyes, this is certain, that though they wanted eyes beforehand to ſee the miſery into which they were falling, yet after they were fallen into it, they had eyes to diſcover when it was come upon them, into what miſerable condition they were brought, and to be ſenſible of it too. Whence
4. OBSERVE. Even thoſe which diſcover not before-hand the evils, which the errours of their wayes lead them into, yet they ſhall ſee in the end, and feele too the miſery into which they bring them.
Obſerve 4 SOmetimes after the committing of any ſinne, the foulneſſe of the act committed terrifies them, as it did Judas after he had betrayed his Maſter, Mat. 27.4. by the judgement of the conſcience, within the very thoughts of the heart within them, giving evidence againſt them, Rom. 2.15. Sometimes the ſenſe of the ſmart of ſome judgement that God layes upon them makes them ſenſible of the evil of their ſin, as it did Cain, Gen. 4.14. and the man enticed to uncleanneſſe by lewd women, Prov. 5.14. which howſoever ſome ſenſeleſſe men feele not at preſent, Prov. 23.35. much leſſe the ſin that cauſeth it, Prov. 30.20. yet God oftentimes in this life awakens their conſciences, and ſmites them with terrours, with thoſe, Rev. 6.16. or at leaſt aſtoniſheth them by them hereafter, as our Saviour repreſents it to us in the Parable of Dives, Luke 16.24. Now thus God deales with wicked men, as well to increaſe their plagues, as to manifeſt his righteouſneſs, in giving them the fruits of their own wayes, as they do acknowledg, Pſ. 58.11. And with his own children (as appears in the examples of David, 2 Sam. 24.10. and of Peter, Mat. 26.75.
1. To bring them to repentance for their failings paſt.
2. To make them more watchful for time to come.
3. To give them a fuller and quicker taſte of Gods mercy, in their reconciliation by Jeſus Chriſt, in pardoning their ſinnes, and delivering them from the wrath to come.
That whereof Adam and Eve were moſt ſenſible, after their eyes were opened, was their nakedneſſe; now by that they were indeed expoſed to the injury of the weather, which muſt neceſſarily breed them much annoyance. But with that they ſeem not to be ſo much affected at preſent, becauſe they provide no preſent remedy againſt it. But that which was fuller in their eye, was their deformity by their nakedneſſe, which they were aſhamed to look upon, and therefore deſire to hide it from their own eyes, by girding about themſelves aprons of fig-leaves. Now if we conſider that they were the glory of all the viſible creatures which God had made, as being in a more eſpecial manner created after Gods Image, we may here eaſily obſerve what a fearful change ſin brings upon all that are defiled with it. Whence
5 OBSERVE. Sin is able to make the moſt excellent and glorious of all Gods creatures vile and ſhameful.
Obſerve 5 THat was it that made Lucifer, created by God a moſt glorious Angel of light, a moſt ugly and hateful fiend, which made Antiochus, ſurnamed the glorious, a vile perſon as the Angel termes him, Dan. 11.21. as all wicked men are likewiſe called, Pſal. 15.4. very beaſts, Pſal. 49.20. nay, the moſt filthy of all beaſts, even ſwine wallowing in the mire, 2 Pet. 2.22. The reaſon is,
1. It defaceth the Image of God in them, which eſpecially conſiſts in righteouſneſſe, Epheſ. 4.24. which ſinne perverts, Job 33.27.
2. It ſeparates a man from God (as all ſin doth, Iſa 59.2) who is our glory, Iſa. 60.19. and 28.5.
3. It diſorders all the faculties of the ſoule, and parts of the body, and conſequently all the motions and actions that flow from them, and ſubjects us to our own baſe luſts and vile affections, to do things that are not comely, Rom. 1.24, 26, 28.
Let all men then eſteem ſin as the baſeſt, vileſt, and moſt abominable of all things, and that not only drunkenneſſe, adultery and the like, which make men baſe in the eyes of men, but more, thoſe fouler ſins of infidelity, pride, covetouſneſſe, which in true eſtimation, and … Gods eye, are more foule and abominable then any of the reſt, not fit to be named amongſt Chriſtians, Eph. 5.3. much more to be acted by them, things that men are aſhamed to owne, which men do in the dark, or at leaſt when they have done, cover with darkneſſe. Now men may be truly ſaid to be aſhamed of ſinne, when for it they loath and think baſely of themſelves, as David doth, Pſal. 73.12. when we bluſh at the ſight and the ſenſe of them before God and man, eſteem baſely of all thoſe that are defiled with them, which is one of the characters of a godly man, Pſal. 15.4. abſtaining not only from their wayes as from filthineſſe, but from all inward ſociety with them. See Pſal. 101.5, 7. and 1…9.115. eſteeming only the righteous more excellent then his neighbour, Prov. 12.26. and there fore only worthy to be his companion, with the Prophet David, Pſal. 119.63.
Now if we obſerve what meanes they uſe to cover their ſhame, it will evidently appear, that they look no farther then the nakedneſſe of their bodies, for which only they provide a covering, but never take notice of their ſin which was the cauſe of it, and of a greater deformity in their ſoules then that which they obſerved in their bodies, which they ſee not at all till God farther open their eyes. Whence
6 OBSERVE, Men are more apt to be ſenſible of, and to be more affected with the outward evils that ſin brings upon them, then with the ſin that cauſeth them.
Obſerve 6 THus Cain complains of the danger that might come upon him, being put out of Gods Protection, but never complaines of his ſin in ſpilling his brothers blood. The people of Iſrael were ſenſible of the loſſe of their corne and wine, but were ſo unſenſible of their ſinne that brought that evil upon them, that they continued their rebellion againſt God, Hoſ. 7.14. and in the evils which ſin brings upon them they are rather affected, with outward then with inward plagues. As Saul more feares diſgrace before the people, then he doth to be caſt out of Gods favour, 1 Sam. 15.30. The reaſon is evident, for men being generally ſenſual, even the beſt among them in ſome part, it muſt of neceſſity follow, that they muſt be firſt and moſt effectually moved by the objects of ſenſe: now both ſin and the inward plagues are of a ſpiritual nature, and conſequently not diſcernable by outward ſenſe.
By this mark then let every man try and judge of the frame of his own ſpirit, whether it be carnal and earthly, or ſpiritual and heavenly, by what he moſt takes notice of, whether ſome judgement for ſin, or the ſin it ſelf, and in the judgement what he findes affects his heart moſt, whether ſome outward trouble or loſſe, or whether the ſenſe of Gods diſpleaſure, whence it ariſeth, manifeſted in the withholding of his grace, or the inward comforts, and the like. For according to the temper and frame of the heart, ſo are our deſires, and hopes, and fears, and joyes, and ſorrowes, either carnal and earthly, or ſpiritual and heavenly.
The man and woman being ſenſible of the nakedneſſe of their bodies, and of their ſhame thereby, uſe the beſt meanes they can to cover it, and for that deviſe to make themſelves garments of fig-leaves, the beſt materials that came to hand at preſent: ſo thereby they diſcover the firſt and chief uſe of garments. Whence we may
7 OBSERVE Garments are but the Covers of our ſhame.
Obſerve 7 TO put honour upon thoſe parts that want it, as the Apoſtle ſpeaks, 1 Cor. 12.23. and to hide the ſhame of them from mens eyes, Exod. 28.42. And by this example we ſee that this was the firſt cauſe of inventing them, although it be true, that ſince they ſerve for divers other uſes.
1. For neceſſity, to keep off the injury and annoyance of the weather, Job 31.19, 20. Prov. 31.21.
2. For Diſtinction
1. Of Sexes, Deut. 22.5.
2. Of Offices, Exod 28.2.
3. Of Eſtates and Degrees, 2 Sam. 13.18. Mat. 11.8.
4. And may be too of Nations.
3. For the diſcovering of our affections upon different occaſions, either of joy, Eccl. 9.8. as in marriages, Mat. 22.11. Pſal. 45.13, 14. or of ſorrow, as in Widowhood, Gen. 38.14. or in times of faſting. Pſal. 69.11. or any other Humiliation, Exod. 33.4, 5. Although theſe ends ſeem to be pointed at, either in the matter, or in the forme of our garments; but the covering and hiding of our bodies by them appears to be occaſioned and taken up upon the ſenſe of the ſhame of our nakedneſſe, and of our weakneſſe, by which we are ſubject to the annoyance of the weather.
Let no man be ſo ſhameleſſe as to abuſe this apparel, which is the badge of his weakneſſe and baſeneſſe, to a fooliſh and vain-glorying, which we do, when we deck our ſelves with coſtly cloathing, to commend our ſelves to the eye and obſervation of other men. But conſider
1. That the firſt occaſion, of the uſe of cloathing, was to cover our ſhame.
2. That the materials of it are things much baſer then our ſelves, in juſt eſtimation.
3. The apparel at the leaſt doth but grace the body, but adornes not the ſoule at all, which is the only part wherein man is truly honourable.
4. And the outward perſon they commend alſo, only to men of vaine mindes, but to no wiſe or ſober man.
5. And withal, do more diſcover the vanity of our mindes, then they cover the ſhame of our bodies.
Now although ſhame were the immediate occaſion of cloathing the body, yet ſin was the cauſe, both of it, and beſides of that weakneſſe of body that did accompany it. Whence
8 OBSERVE. Moſt of our neceſſities are brought upon us by ſinne.
Obſerve 8 IT is true indeed, that wants neceſſarily accompany the condition of a creature, ſeeing Autarchy or ſelf-ſufficiency is not to be found but in God alone: but the neceſſary wants of mans nature, if we look upon it in the firſt Creation, were few in compariſon of thoſe that were brought in by ſin, as Cloathing, Houſes, Phyſick, Armes and the like. Nay, many things appertaining to food it ſelf, which if we lay together we ſhall eaſily diſcover, that beſides all the reſt, the neceſſary proviſions of food in the uſe of fruits, and herbes, without dreſſing or cookery, were nothing near the truth of theſe various ſupplies, that the weakneſſe of nature, brought upon us by ſin, now neceſſarily requires to ſupport and uphold it.
Let the obſervation of the multiplicity of our wants in outward things, and of endleſſe labours and drudgery in the affaires of this life, by occaſion thereof, be a meanes to put us in minde of ſin, which brought thoſe evils upon us, groaning not ſo under the burden of our manifold wants, or of the labours that we are neceſſarily to undergo, for the ſupplying of them, as of ſinne it ſelfe, which is the cauſe of all.
Well, the man and woman now ſee their nakedneſſe, take notice then in the next place what meanes they ſeek out to cover it. They have preſently recourſe to the next tree that hath the broadeſt leaves, which they pluck and faſten together, to make themſelves aprons. God is not in all their thoughts, but when they had left him to embrace the creature, to it they flie for help upon every occaſion. Whence
9 OBSERVE. When men are once fallen off from God, their nature thereby corrupted, carries them ſtrongly forwards to ſeek help from the creature.
Obſerve 9 THus Aſa, when his heart falls off from God, as appears, 2 Chron. 16.10. flies to Benhadad to help him againſt Baaſha, ver. 2, 3. and in his ſickneſſe to Phyſicians rather then to the Lord, ver. 12. Thus carnal men put confidence in chariots and horſes, Pſal. 20.7. in King Jareb, Hoſ. 5.13. and generally in wealth and riches, Prov. 10.15. when any danger threatens them. The reaſon whereof is evident.
1. They are wholly carnal and ſenſual in their diſpoſitions, and therefore eaſily carried after ſenſual and carnal things.
2. They cannot but be enemies to God, from whom they are driven away by the guiltineſſe of their own conſciences, as having no cauſe to depend on him whoſe yoke they have caſt off, and therefore have ground to expect no help from him, to whom they reſolve to do no ſervice.
3. And they are by the juſt judgement of God delivered over to abaſe themſelves to vile things farre below themſelves, becauſe they have not advanced God, nor glorified him as God, as they ought.
Let us the more carefully obſerve our own wayes, and the inclinations of our own hearts, that we may the better judge how they ſtand affected towards God. For if we finde an aptneſſe in them, to cloſe with the creatures upon all occaſions flying to them in our feares waxing confident in our helpes, which we have from them, and full of cares when we are in danger to loſe them, and of grief, when we are deprived of them, theſe are arguments, if not of our departing from God, yet of much weakneſſe in our dependance on him. Wherefore let us
1. Bewaile our faultering with God, and diſhonouring him, by leaning to beggerly, baſe and unprofitable dependencies.
2. Endeavour to bring our hearts to cloſe more fully with him in faithful ſervices, firme dependance on his All ſufficiency and faithful Promiſes, addreſſing our ſelves to him in all our wants or dangers, in frequent and fervent prayers, thankſgivings upon all occaſions, and rejoycing in his goodneſſe, faithfulneſſe and truth.
Now if we conſider there were no perſons in the world, but Adam and Eve, and withal that they were man and wife, and conſequently had leſſe cauſe of ſhame in beholding one anothers nakedneſſe, it may he wondred why they make ſuch hardſhip to hide their ſhame from one anothers eye. But we have cauſe to wonder much more, that they have no apprehenſion of the Preſence of that God, to whom lay open not only the nakedneſſe of their bodies, (even when they were covered with thoſe aprons of fig-leaves) but withal the ſinfulneſſe, and thereby the ſhame of their ſoules, which they never labour to hide at all, wherein the groſſeneſſe of their folly appears, in labouring to hide the leſſe ſhame from men, and leaving open the far greater ſhame unto the eyes of God. Whence
10 OBSERVE Sin beſots men, and makes them fools.
Obſerve 10 SInne indeed in Scripture is every where termed folly, and ſinners conſequently marked out by the name of fooles, bruitiſh men, Pſal. 92.6. Natural bruit beaſts made to be taken, 2 Pet. 2.12. walking in darkneſſe, Eccl. 2.14. whoſe wiſdom and fooliſhneſſe, in Gods (that is, in true) account, 1 Cor. 3.19. It muſt of neceſſity be ſo,
1. Seeing ſuch men are ſeparated from God, who is only the fountain of true wiſdom, and have caſt away his Word, which is the Oracle of true wiſdom, Jer. 8.9. And
2. Seeing God in the courſe of his juſtice then takes away that wiſdom which they have, when they uſe it not to glorifie God therewith as they ought. See Rom. 1.22, 28. only he leaves them wiſdome to manage natural things, for the furthering of the common good, or to do miſchief to themſelves by being wiſe to do evil, Jer. 4.22. to further and encreaſe their own juſt judgement and condemnation. Let no man walk in the counſel of ſinners, nor follow the advice of ſuch blinde guides, blinde in themſelves, and blinded by Satan, 2 Cor. 4.4. though admired by men for their wiſdome, as Achitophel was, ſeeing they guide themſelves by no light, but their own carnal wiſdom; by no rule, but their own perverſe will, to no end; but the ſatisfying of their own inordinate and baſe luſts, nor look farther then juſt before them, 2 Pet. 1.9. can give no good account of their actions, Eccleſ. 4.8. and become fooles at laſt, as indeed their own way diſcovers their folly in the whole courſe of it, Pſal. 49.13. to all that are wiſe.
Another mark of the folly of our firſt Parents appears, in their labouring only to cover their nakedneſſe, but they bring no means to remove it, which folly of theirs they further manifeſt afterwards, in their excuſes for their ſinne, when God layes it to their charge in their examination. Whence
11 OBSERVE. All the care that men take, is uſually rather to hide their ſinne, then to take it away.
Obſerve 11 WHich muſt be done, both by confeſſing the ſinne with grief and ſorrow, Prov. 28.13. after Davids example, Pſal. 32.5. and by a thorough reformation; but that the greateſt part of men are loth to come unto, contenting themſelves with the hiding of their ſins from the eyes of men, as Saul deales with Samuel, 1 Sam. 15.13, 15. and Gehazi in like manner with Eliſha, and Ananias with St. Peter, Acts 5.2, 8. Now this comes to paſſe, either by reaſon of their love and affection to ſin, Job 20.12, 13. which makes them willing to retain it ſtill, if they can avoid the ſhame of it, as Abraham was unwilling to put away Iſhmael whom he loved, Gen. 21.11. Or by the love of their own credit, which they conceive would be much empaired, if they ſhould condemn their own actions, either by confeſſing or reforming them. Or by reaſon of their ignorance in which Satan ſo far blindes them, that they cannot diſcover the right way that leades to their recovery out of his ſnares.
In the laſt place, if we compare this event which followed with Satans Promiſe, which was to make them equal to God Himſelfe, by ſhewing them the way how they might enlarge their knowledge, whereas on the contrary they finde ſhame in ſtead of honour, and folly in ſtead of the encreaſe of wiſdom, the opening of their eyes to nothing but to the diſcovery of their own ſhame and miſery. We by this patterne diſcover the vanity of all the Promiſes, and
12 OBSERVE. All Satans faire Promiſes, prove in the event nothing elſe but lies and meer deluſions.
Obſerve 12 EIther they are not fulfilled at all; as Balaam that followed the wages of unrighteouſneſſe, loſt his expected preferment and reward; and Abſalom and Achitophel, in ſtead of their expected Kingdome and Advancement found their death; and Jeroboam, in ſtead of his expected hope of eſtabliſhing his poſterity in the Kingdome by his wicked policy, found it the meanes of bringing it to utter ruine, 1 Kings 13.34. Or if the expected event follow, it falls out to the ruine of thoſe that deſire it, as the gaining of Naboths vineyard proved the ruine of Ahab and his family, 1 Kings 21.19. as the gaining of goods by unlawful meanes takes away the life of the Owner thereof, Prov. 1.19. and the gaining of the world proves to be the loſſe of ones ſoul, Mark 8.36. See, Ver. 5. Obſerv. 13.