put them under our feet 2. The troubling and vexing of our mindes with continual unquietnesse caused necessarily by seeking and labouring for that unto which we can never attaine 3. The tempting of us to divers wayes of dishonest gaine contentions envyings uncharitablenesse for the attaining of our desired ends seeing the wayes of Justice Mercy and Truth can no way help us to gain that which we aime at There is indeed Self considered in relation to God and community which one may love otherwise our Saviour would never have laid our love to our selves before us as a patterne of love to our neighbours namely one may love himselfe 1. As Gods creature 2. As created after his Image 3. As an instrument of his glory 4. As a servant to community for the good of others so farre one may not only love himself but seek himself too upon these grounds and in relation to these ends But selfe taken without relation to God and community is a meer phantasie to be abhorred as an idol of our owne braines This self-love is founded upon pride and self conceit or an opinion though groundlesse of ones owne worth whether for Wisdome Goodnesse or any inward or outward eminencie And is manifested in leaning to ones own will and wisdome setting out his owne worth rejoycing in himselfe and his own good in directing all his endeavours to the attaining of his own ends and in his zeal against all that oppose him in that course Therfore this foule evil must be opposed by self-denial as incompatible with true Piety which it quencheth where it reignes and blemisheth where it dwells consisting 1. In a low esteem of ones self 2. In the laying aside ones own wisdom and will 3. In rejoycing in God alone looking only at him as the fountain of whatsoever we are or have 4. In bending all our endeavours to advance his glory and to serve one another through love as we are commanded 1 Cor. 10.31 Gal 5.13 To have moved the woman to seek after some base and sensual delight and pleasure or to have tempted her with profit especially being lord of the whole earth had been a vain thing those base earthly things her heavenly minde had never stooped unto wherefore Satan findes out for her and presents unto her a baite fit for her as being agreeable to her temper the encrease of her knowledge which might equal her even with God himselfe thus we usually take fowles and fishes by such baites as they naturally most delight in Whence 10 OBSERVE Satan usually layeth his snares for men in those things wherein they naturally take most delight Observe 10 THus he allures the covetous by wealth and riches the voluptuous by sensual pleasures and delights the ambitious by honours and preferments wise men by knowledge the angry envious melancholick and the like by objects fitted to their several passions and dispositions In like manner he makes use of wives to seduce their husbands as Jezabel to corrupt Ahab 1 Kings 21.25 of Parents to corrupt their children Jer. 44.17 The reason is First because by this meanes he prevailes upon men much more easily as having an help within our own breasts to let in those temptations wherewith he assailes us And secondly because such snares when they have entangled us hold us of all others most strongly as indeed love is strong as death Cantic 8.6 Let men then be alwayes fearful of some snare or other in things of ordinary use if our hearts delight in them as of houses apparel meats and drinks friends goods nay of knowledge and grace it selfe and performances of the best duties lest they lift up our hearts 1 Cor. 8.1 making us to think highly of ourselves and to despise others or make us grow secure and carelesse neglecting the use of those meanes that might establish us in a right way Let us take care to enjoy such things the more they delight us with the more feare and trembling watching diligently over our own hearts lest by the corrupt inclination of them and the policy of Satan they become snares unto us to entangle us before we be aware as being least suspected because they are beloved If we come to consider this bait more particularly we finde it to be knowledge which Satan perswades the woman to labour to encrease by eating the fruit forbidden Now knowledge we know is the ornament of mans soule unto which as Nature hath fitted man only of all visible creatures so duty bindes him to encrease it what he may Prov. 16.16 and 4.7 Thus Satan layes a snare for her in that which was her duty Whence 11 OBSERVE Satan tempts us to sin not only in our pleasures and delights but even in our duties too Observ 11 IN religious exercises to outward performances unseasonable undertakings in our labours to self-service in our food to sensual delight in the creature in our cloathing to pride and vanity in conference to vain jangling in bargaining to injustice in getting and keeping to covetousnesse The reason is 1. Because we are in such wayes most secure and therefore most easily ensnared 2. Satan desires most to corrupt our best endeavours for the greater dishonour to God and Religion 3. Because there be many easie and dangerous errours in circumstances of duty even where the substance of the action is warrantable in it self Let it then be our care as to walk in wayes warrantable in themselves so to go forwards therein with great circumspection and warinesse begging Gods assistance to order our steps in his Word Psal 119.133 that is in the wayes prescribed in his Word walking in the Spirit that we may not fulfil the lusts of the flesh Gal. 5.16 2. Guiding our selves in every circumstance by the rule of that Word in the time in the manner in the measure and in the end of every action that we may do not only What God hath commanded us but As he hath commanded us Deut. 6.25 for the failing wherein God made a breach upon Uzzah even in that good action of bringing the Ark 1 Chron. 15.13 Thus the Word ought to be our Counsellour in every particular Psal 119.24 and as a Lanthorne in our hands to guide our steps verse 105. 3. There needs for this purpose the thinking on our wayes before-hand with the Prophet Psal 119.59 and the examination of them afterwards that we may beg â—â—rdon for our errours as Hezekiah doth for the people that had not clensed themselves before the eating of the Passeover 2 Chron. 30.18 and may look more carefully to our wayes for time to come It will not be amisse to consider what kinde of knowledge it is which Satan perswades the woman to seek after the knowledge of good and evil Good they knew already at least as farre as was needful for them to know with evil they had nothing to do nor consequently any cause much lesse any warrant to seek after the knowledge of that which they could make no use of
object but from the corruption of the heart within Observe 2 INdeed those things that defile a man come from within Mark 7.21 and it is not the beholding of a woman but the lusting after her in ones heart that makes it adultery Mat. 5.18 And St. James tells us that God tempts no man but every man is drawn away by his own lust Jam. 1.13 14. First God tempts no man neither by suggestion of evil that he raiseth up in any mans heart nor by any thing that he hath made now if God should have put any evil into the creature which he had made he might have been said in some sort to have tempted us to evil but every creature of God is good wherefore he affirmes that the cause of evil is within us and not without us the creature being in the nature of it as apt to be applied to good as to evil to which it cannot be turned but by the evil disposition of our owne hearts within us and the motions that arise from thence The evil then was neither in the wedge of gold nor in the Babylonish garment which Achan saw but in his coveting of them nor is it in the wine that gives a red colour in the Cup but in the drunkards inordinate appetite Prov. 23.31 No wicked persons draw from alluring objects motions and sollicitations to sin with an intent to corrupt and draw others to evil as the devil from the glory of the Kingdomes of the world drew his temptation wherewith he endeavoured to allure our blessed Saviour to fall down and worship him yet neither the creature it selfe nor the temptation or motion presented with it causeth any sinne in us unlesse they meet with some corruption in our hearts to embrace and entertain them Seeing the nature of sinne consists in a voluntary motion of the minde against the Law of God whichcan proceed from no other cause but only from the motion of the minde of him that sins We have laid before us the first step of the womans sinne in the outward act that she saw the fruit of the tree that it was pleasant that is that she looked upon it with delight and desire she saw it perhaps before but that was only in a natural way to discerne that object before her eye she lookes now upon it in a sinful way fixing her eye upon it with a more serious observation of the pleasantnesse of it which so affected her heart that she takes the boldnesse to pluck and eate it So she begins her sin in gazing upon and perfects it in taking and eating Whence 3 OBSERVE It is dangerous to a man to fixe his senses upon enticing objects Observ 3 TO look upon the wine in the glasse and to observe the colour and motion or sparkling of it Prov. 23.31 therefore the wise man expresseth inordinate desire of riches by that phrase of setting our eyes upon them Prov. 23.5 Indeed the very looking upon the wedge of gold drew Achan to covet it Josh 7.21 and men are taken with the eye-lids of a whore when they gaze in her face Prov. 6.25 as the looking upon Bathsheba when she washed her selfe ensnared David 2 Sam. 11.2 for which cause it was that Job when he would not think upon a maid makes a covenant with his eyes to prevent it Job 31.1 Let it be then the care of every good man to watch diligently and continually over his outward senses let him turne away his eare from hearkening to a naughty tongue Prov. 17.4 his eyes from beholding vanity Psal 119.37 that is his senses from dwelling unnecessarily upon alluring objects And to do that it will be our wisdom to fixe them upon such things as are useful and profitable remembring the use for which God hath given them unto us which is partly natural to informe us of things profitable or hurtful to the outward man and partly and especially spiritual to set before us those objects that by the due meditation of them may raise up our mindes to heavenly thoughts observing both their perfections that we may raise up our hearts to the admiration of the more eminent perfection of him that gave them and withal their defects by which they come infinitely short of that All-sufficiency upon which our dependance must be grounded Consider therefore in the objects which we meet withal 1. That they are of a nature appliable to good or evil as they are diversly entertained and used and may be as well snares as helps unto us 2. That our senses being naturally corrupt as many senses as we have so many windows we carry about us to let in sin and as many outward objects as are presented to us so many sparks may fall into out hearts in this state of corruption to set the whole frame of our nature on fire unlesse we look warily to our selves Wherefore 1. Avoid the entertaining of unnecessary objects where we may avoid them 2. If they be presented to us look not on their outward appearance but on the dangers into which they may bring us that a Whore is a deep ditch Prov. 23.27 Wine a mocker Prov. 20.1 3. Pray for the assistance of the Spirit as to keep the door of our lips Psal 141.3 so to take the reins of all our senses yea of the affections of our soules that walking in the spirit we may not fulfil the lusts of the flesh Gal. 5.16 But what may we conceive to be the reason why the woman gives so much credit to Satans information that the tree was good for food and to be desired to get knowledge upon Satans bare word without any experiment made or any other proof at all to justifie what he affirmes when she gives so little credit to that which she had heard from Gods own mouth that the eating of that tree would certainly bring death Questionlesse she shews in this errour of hers the disposition of mans nature in general and gives occasion to 4 OBSERVE Men by nature are more apt to give credit unto lies then unto the Truth of God Observe 4 CErtainly if Adam in this his state of perfection standing then in the Truth and having the helpe of a Minde furnished with all divine knowledge and questionlesse affected also with the love of it which might easily have preserved him in the truth was notwithstanding so suddenly carried away to believe so foule a lie and that meerly upon Satans sugestion and information against Gods expresse word delivered by his own mouth we have great reason to be jealous of our selves being naturally blinded with errour having our understanding full of darknesse Eph. 4.18 and our wills wholly averse from Truth and taking pleasure in unrighteousnesse 2 Thessal 2.10 seeing 1. The Truth of God containes many heavenly and deep mysteries hard to be understood much more to be believed seeing they are foolishnesse to a natural man 1 Cor. 2.14 2. Seeing we have by nature an hatred against the Wisdome and Counsel of
and the thoughts of his heart to all Ages Psal 33.11 and his Word or Decree brings to passe whatsoever he will Depend upon that Word with the Prophet David Psal 130.5 as being in it self unchangeable Isa 45.23 as God himself is that utters it Mal. 3.6 who will not alter the Word that is gone out of his lips Psal 89.34 whether it be for good Numb 23.19 or for evil Numb 14. comparing verse 12. with 25.35 And is as effectuall in the event 2 King 10.10 much more than the word of Kings Eccles 8.4 because he is strong and faithful that utters it Trust in it then firmly it is surer than the strongest Evidences And fear it it is firmer then the Lawes of the Medes and Persians Light is the first of all the Creatures that God makes as being it self most generally useful especially to the end which God principally aimed at which was to make all the rest of his works Visible and thereby capable of observation which was the principal end wherefore he made them This Light being a Creature must needs infinitely differ in nature from that Eternal brightness which God who only hath Immortality is said to dwell in from all eternity 1 Tim. 6.16 In what body it was fixed and how spread over the face of this unformed masse it is not easie to conjecture especially seeing at present we know not the way where the Light dwelleth Job 38.19 nor needful to enquire after seeing the Holy Ghost passeth it over in silence Only because all the works following must needs be created in the Light which was created before them all We may 3. Observe God loves to do all his Works in the light Observ 3 AS he dwells in the light 1 Tim. 6.16 The manner indeed of his working is secret and not observable or visible to men but the work it self is brought forth into the light and made manifest to all He declares his strength Psal 77.14 and his righteousnesse Psal 58.11 92.2 and hath therefore published in his Word the rule by which he proceeds and the end at which he aimes in all that he doth and hath besides planted in all men a light of understanding by which they may both comprehend and judge of all his works Reason 1. Because his work is Perfect Deut. 32.4 and therefore able to endure the light John 3.21 which none hide their works from but evil doers verse 22. 2. Because one special end of all his works is that he might be known In and By them Rom. 1.20 and be honoured for them Psal 111.2 3 4. 145.10 11. for which cause he hath also left his most memorable works upon record to posterity that men beholding all his wayes might know and fear him and trust in him Psal 78.6 7. Let us then search into and heedfully observe Gods works which is the duty and practice of all those that have pleasure therein Psal 111.2 A study 1. Pleasant 2. Profitable 3. Necessary both by Gods Command and because they nearly concern our selves Unto the true understanding whereof there needs Outwardly the direction of the Word Psal 73.16 17. and besides that Inward light of the Spirit which discovers unto all the Counsels of God as far as they concern us Let us also after Gods Example Walk and Work in the light 1 Joh. 1.7 as being Children of the Light Ephes 5.8 ordained by God to shine as Lights in the world Phil. 2.15 that our works being seen of men they may glorifie our Father which is in Heaven Matth. 5.16 doing those things that may abide the light and be approved by it Joh. 3.21 and setting all that we do before the light of our own consciences and before Gods presence Psal 139.23 24. Yea if need be before the faces of all men when Gods honour and our own necessary justification and the credit of Religion thereby require it at our hands Otherwise even works of the light are to be done in secret Matth. 6.3 unlesse the encouragement of other men or the necessity of the work it self require the performance of it in a more publick manner As even modest women choose rather to uncover their breasts before others than to suffer their children to cry for hunger In this Relation although the way where the light dwelleth be not discovered unto us yet the Author who Created it is expresly mentioned Light as well as all other Creatures was the effect of Gods decree Whence 4. Observe Light as well as all others Creatures is the Work of God himself Observ 4 IN many respects resembling him that made it as being Glorious Spiritual Pure diffused in an instant searching all places and useful for Direction and Comfort Thus both the light it self and the Sun that carries it are both prepared by God Psal 74.16 Isa 45.7 How much more is God the Author of VVisdom and Understanding the Inward light of the soul seeing he is the Light that enlightens every one that comes into the world John 1.9 but more of his own children whom he enlighteneth with that true knowledge of the glory of God in the face of his Son Jesus Christ 2 Cor. 4.6 Let all men then seek the Light of VVisdom at Gods hand as we are directed Jam. 1.5 Ephes 1.17 18. and that by the meanes which he hath ordained his VVord especially which is a light Prov. 6.23 shining in a dark place 2 Pet. 1.19 enlightening the eyes Psal 19.8 and directing the steps Psal 119.105 and yet not comprehended by the darknesse John 1.5 which rests upon the hearts of all them that remain in their natural condition and that this light may be discerned the eyes of the mind must be opened by the Spirit which must be begged of God by fervent and frequent prayer as David prayes God to open his eyes Psal 119.18 Let us acknowledge the light as a speciall blessing from God without which our life were both Uncomfortable and Unprofitable and all the Creatures to us for the most part unserviceable as we see in the Egyptian darknesse which fixed men to their places that they moved not for three dayes Exod. 10.22 23. and was an immediate fore-runner of a greater plague Much more let us acknowledge the light of our minds to be his blessing who hath opened our eyes and shined into our hearts when he hath left the rest of the world to perish in their ignorance Our thankfulnesse for so great a mercy ought to be manifested by walking in that light and perswading others to walk in it with us Isa 2.5 We cannot but take notice that God brought this Light out of Darknesse for there was nothing but darknesse upon the face of the Deep when God commanded this light to shine forth as there was nothing but deformity till God brought beauty into the world Whence 5. Observe God can and often doth bring Light out of Darknesse Observ 5 AS he doth daily by renewing the light of the day after the
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 use 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 might 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
unto Satan gives him the greater advantage and encouragement to set upon her with a fresh and more violent assault as we shall see This errour of hers in opening her selfe so rashly to one that she knew not gives warrant to 1 OBSERVE It is dangerous to lay open our selves freely to persons unknown or such of whom we have no assurance Observe 1 SOlomon notes it to be a great folly to utter all a mans minde and a point of wisdome to keep it in till afterwards Prov. 29.11 Peter endangered himselfe very farre by conversing with strangers in the High-Priests Hall Mat. 26.69 70. Nay David himself we see ensnared himself by opening himself though to a familiar acquaintance yet to one whose heart he had not throughly sounded Psal 55.13 And Gedaliah by trusting Ishmael too far ruined both himself and his followers Jer. 41.1 This was Eves first oversight a second and no lesse is that she is contented to have a manifest truth questioned though delivered by Gods own mouth namely his interdiction of tasting the tree of knowledge of good and evil which the event discovered to be a great folly in her and may warrant us to 2 OBSERVE It is a dangerous thing to question or debate evident and knowen truthes Observ 2 PRinciples in all Sciences are exempted from dispute much more should they be in Divinity Amongst which we may account 1. The dictates of Nature written by the finger of God in all mens hearts as that there is a God Rom. 1.19 20. that he judgeth the world Psal 58.11 and that in righteousnesse which is a principle that Jeremy will not dispute Jer. 12.1 and that consequently it shall be well with the good and ill with the wicked at last Eccl. 12.13 as being truthes which every mans conscience within his own breast gives testimony unto 2. Such truthes as are delivered by God himselfe either recorded in his Word as the Creation of the world and that great mystery of mans Redemption by Jesus Christ c. or made known unto us by any special message from God as Zachary is both blamed and punished for disputing against the message sent from God by the Angel Luke 1.20 much more did that Prince deservedly perish by the just decree of God that denied the truth of Elishahs Prophecie 2 Kings 7.2 Only believing and acknowledging the truthes themselves we may be warranted to enquire more thoroughly into the Manner Meanes Order and other circumstances of those things which we fully assent unto and believe as Jeremy doth Jer. 12.1 and the blessed Virgin Luke 1.34 and the Prophets searched into what and what time the coming of Christ should be whereof they prophesied 1 Pet. 1.10 11. thereby to informe our selves of those secrets more fully as well to quicken our affections which are most effectually moved by the full discovery of things in particular and to strengthen our faith the more thereby as also to enable us by the full understanding of the truthes which we embrace to satisfie others and to maintain them against and stop the mouthes of such as oppose and contradict the truth And by this assenting unto the truthes of God without questioning or admitting them into debate 1. We seale unto his truth John 3.33 and give him the honour of a God to be believed upon his own testimony whereas we believe not men upon their word without some further evidence 2. And by the same meanes we provide for our own safety who having our mindes full of ignorance and by their corrupt disposition more inclinable to embrace lies rather then truth might be endangered by admitting known truth to debate to be mislead by the mists of humane reasonings into errour to the endangering or overthrowing of our faith These were Eves grosse oversights in entertaining conference with Satan a person unknown and that about such a manifest and evident truth In the substance of her answer and the forme of it she failes many wayes And first in this that if she consented not unto yet she entertaines such a dangerous suggestion as the divels question implies with so much coldnesse of spirit which she ought to have opposed with a zealous detestation and vehement indignation This errour of hers may give just occasion to 3 OBSERVE Blasphemous and foule suggestions ought not to be heard without indignation and detestation Observe 3 THus Job answers his wives damnable counsel to curse God and die Job 2.10 And our Saviour Christ Peters carnal advice to favour himself and not to yield himself to death Mat. 16.23 as he had done before Satans cursed motion to fall down and worship him Mat. 4.10 In like manner doth St. Paul those blasphemous exceptions Rom. 3 4 6. And thus we ought to do 1. To manifest our zeale for Gods honour and for his truth 2. By it we secure our selves from a farther assault which we easily invite when we bear such blasphemies with too much softnesse of spirit and patience 3. And harden our own hearts against such wicked suggestions by abhorring the very mention of them 4. And oftentimes terrifie the suggesters themselves or at least put them to shame The second failing of Eve in her answer is that when she mentions that large grant of God in bestowing on them the free use of all the trees in the Garden she doth not so much as mention Gods Name that had bestowed that large favour so freely not without manifest injury to him who ought to be known and proclaimed to be the Author of his own gift as having bestowed them especially for that end Whence 4 OBSERVE When Gods mercies are mentioned we must withal be careful to remember his Name that bestows them Observe 4 ANd this must be done not only in such solemn thanksgivings as we have Isa 63.7 Psal 68.19 20. but even in ordinary conferences after Jacobs example Gen. 33.5 and that of Moses Exod. 18.8 9. And this we must do 1. That by entituling God unto and prefixing his own Name before his works of mercy wherewith mens hearts are most affected he may be highly advanced above all things and held out and proclaimed to the world as the fountain of all goodnesse when all the good things which we enjoy and in which we rejoyce are still laid down at his foot See Rev. 4.10 11. whereby withal the heart is filled with his love and with an holy rejoycing in him with thankfulnesse and encouraged by such enlargements to all cheerfulnesse in his service with the Prophet Psal 116.12 13 14. which are the main ends that God aims at in lading us with his blessings 2. There is an evil disposition in mens hearts to forget God in his mercies Deut. 32.18 Psal 106.21 and to ascribe them to themselves with Nebuchadnezzar Dan. 4.30 Hab. 1.16 or if not to their idols Hos 2.5 yet at least to some second causes or meanes by which those blessings which they enjoy are conveighed unto them never looking up to the
sensible of our deliverance from the bondage of this sin when we finde the neighbourhood of it so troublesome unto us 2. That we might cleave close unto Christ drawing still from him a fresh supply of the Spirit of Power for the mastering of our corruptions 3. That the Power of his Spirit may the more appear in mastering and prevailing upon those lusts that make head continually against it 4. To commend the obedience of his children in submitting to his Law even when their natural inclination bends against it against which when they strive with all their power that they may submit unto Gods Law they do thereby manifest their love unto it and delight in it 1. Let every man then labour the more carefully to subdue and mortifie this fleshly and carnal part which yet remains within us which continually stirs us up to rebellion against God wherein although it prevaile not fully yet it both takes off that chearfulnesse of Spirit wherewith God requires to be served Deut. 28.47 and in which he delights 2 Cor. 9.7 and abates that joy in duties of obedience which we might finde Prov. 21.15 and that enlargement of spirit which should provoke us to run the way of Gods Commandments Psal 119.32 That this body of death as the Apostle termes it Rom. 7.24 being in some measure subdued every thought within us may be brought under to the obedience of Christ 2 Cor. 10.5 Whether that clause neither shall ye touch it were expressed by God himself in the interdiction although omitted by Moses in the relation of it or whether the woman addes it of her own as conceiving it to be necessarily implied in the prohibition to eat of that fruit it is not much material only we may thence 5 OBSERVE Whosoever will not be entangled by allurements to sinne must not come near them Observ 5 WE may not stand in the Councel of the ungodly Psal 1.1 nor come near their pathes as Solomon adviseth Prov. 4.14 15. nor near the door of a lewd womans house Prov. 5.8 much lesse to be where she is which Joseph so carefully avoided Gen. 39.10 we are forbidden to touch any unclean thing 2 Cor. 6.17 or to name fornication or uncleannesse Eph. 5.3 Job will not so much as look upon a maid that he might not think on her Job 31.1 and we are commanded to hate the very garment spotted with the flesh Jude 23. And this we must do 1. Out of the conscience of the weaknesse of our corrupt nature which as easily takes fire by the least allurement to sin as gunpowder doth by any spark that fals into it or rather of it self draws towards it as iron doth toward an adamant now we know that he that will not be burnt must carry no coales in his bosome Prov 6.27 2. That we may manifest our perfect detestation of evil which every man that will approve himself to be a lover of God must hate Psal 97.10 so that by withdrawing from allurements to sin we not only manifest our own holinesse but besides by our example we are a meanes to teach others not to draw near unto that which they observe us so carefully to avoid and flie from It is upon good ground conceived generally that the woman in this answer of hers to Satan gives him great advantage and encouragement by the last words thereof wherein she expresseth the curse threatened against the transgressors of this Commandment in so sleight a manner as if it were either uncertain or at least inconsiderable this is evident that her relation comes farre short of that strong and powerful expression wherein God had delivered it unto her And withal by relating the interdiction in the strictest termes she could devise and the curse in so sleight and weak an expression she gives great cause of suspicion that as she distasted the strictnesse of the command on the one side so she had no great feare of the curse on the other side of which the devil makes great advantage as we shall see in the sequel so that comparing this her sleighting of the curse with her breach of the Commandment which immediately followed we may 6 OBSERVE The sleighting of the curse of the Law makes way to the transgression of the Law Observe 6 HE that blesseth himself in his heart when he heares the cause denounced pronouncing peace to his own soule though he walk in all the abominations of his heart will not feare to adde drunkennesse unto thirst Deut. 29.19 and if one scoffe at Christs coming unto judgment 2 Pet. 3.3 4. to execute vengeance on those that deny subjection Luke 19.27 he will easily resolve to walk after his own lusts Indeed how can it fall out otherwise seeing although the cords of love both to God and to his Law be the strongest bands to keep the godly within their bounds yet the curse and terrour of wrath and vengeance is the strongest bridle to hold in such as are meerly carnal who are therefore compared to horse and mule Psal 32.9 which when they have once cast off the bridle they run on headlong to all excesse of riot Again whosoever hath cast off the feare of Gods wrath hath laid aside in effect all grounds of respect towards him as having in a sort denied his Providence Holinesse Truth Justice and Power and consequently broken in sunder all the bands which might hold him on in any course of obedience VERSE 4. BY this answer of the woman Satan had now sufficiently discovered the temper of her spirit He findes her heart impatient of her restraint and ready to repine against God that had laid it on her and thereupon the pronenesse of her will and affections to break out into actual rebellion if the terrour of the curse threatened in case of transgression of the Commandment could be wholly removed which also held but by a weak thread as we have seen The woman having discovered in her answer her sleighting of it either as uncertain or unconsiderable Wherefore he thinks it best to dally with her no longer but comes up close to her and putting on a bold face First he peremptorily denies the terrour of the curse as if that were only laid before her as a scar-crow seeing God well knew that no such evil would follow the eating of that fruit as he had threatened Secondly with like impudence and confidence in stead of that curse he assures the woman of a singular benefit which the eating of the fruit of that tree would bring her the knowledge of good and evil for the truth whereof he appeales to God himselfe who as he affirmes knew well enough that this tree had such an extraordinary vertue This dangerous assault the woman drew on by her weak and cold answer Whence 1 OBSERVE A little yielding to Satan in his temptations invites and encourageth him to a stronger and more violent assault Observ 1 IF a man yield so farre as to stand in sinners councels Satan
not manifest in it selfe and therefore might the more safely be questioned Wherefore he useth all the Art he can to cast a jealousie into the womans minde that in this great shew of liberality God intended her no true good So that we may hence 2 OBSERVE It is Satans custome and policie to cast suspicions of evil ends on that which he cannot blame or discredit otherwise Observ 2 THus when Davids wisdom valour and good service to the State were so manifest that they could not be denied he breeds a jealous opinion in the heart of Saul that David had an intention to make use of the honour and reputation which he had gotten by these meanes to step into his throne and thrust him out of his Kingdome When no man could blame Ahimelechs supplying of David with such provisions as he wanted being both the Kings servant and as he conceived employed then in the Kings service Doeg an instrument of Satans suggests that he was confederate with David in all his treasonable practices In like manner dealt the Scribes and Pharisees with our Saviour Christ for when they had nothing to blame either in his life or doctrine they cast a jealousie into Pilates head that he practised rebellion against Caesar The like aspersions they cast upon the Christians in the primitive times that they were enemies to and rebellious against all Authority falsifiers of Testaments incestuous and secret practicers of all abominations In the like manner he hath dealt with the Church of God in all ages and doth unto this day The reasons whereof may be 1. Because evil intentions are in true estimation the greatest of all evils wherewith men can be charged 2. Because nothing can be laid unto mens charge especially where their lives and actions are without offence with so much advantage be cause things that appear not in themselves may with as much probability be affirmed as they can be denied 1. Let us then acknowledge Gods infinite goodnesse that findes meanes to justifie his servants and to maintain their credit against such dangerous practices of Satan and his instruments against them as no wisdom of man can prevent notwithstanding all which he bringeth forth their innocency as the light and their righteousnesse as the noon-day as he promiseth to do Psal 37.6 2. Let all good men walk wisely towards those which are without Col. 4.5 cutting off all advantages from those that seek occasion after the Apostles example 2 Cor. 11.12 abstaining from all appearance of evil 1 Thes 5.22 walking circumspectly Eph. 5.15 taking the Prophet David for example who honoured Abners funeral with his own presence which was more then perhaps otherwise he would have done that no man might suspect him to have had any hand with Joab in contriving Abners death 2 Sam 3.36 37. 3. Believe not rashly such jealousies as are oftentimes entertained of men even in good actions as being taken up and cast upon men either by those 1. Who do therein discover their uncharitable mindes for charity thinkes not evil 1 Cor. 15.57 2. And are therein but the instruments of Satan whose work it is to discredit the godly seeing he cannot by their lives and actions which witnesse their holinesse yet by raising jealousies of the unsoundnesse of their hearts as he endeavoured to cast such an aspersion upon holy Job Job 1.9 and 2.4 Now if we observe it well we shall finde those same evils justly charged upon Satan of which he endeavours to taxe God himselfe He chargeth God with deluding man in terrifying him with a feareful curse which should never come in the mean time he deludes him in good earnest in promising a great good which he knew should prove clean contrary He chargeth God with envying mans happinesse when it was he himself that out of envy laboured to seduce him to his utter ruine and destruction as we shall see anon Whence 3. OBSERVE It is usual with Satan and his Agents to charge upon other men those evils falsely whereof themselves are truly guilty Observe 3 THus in all Ages of the Church the false Prophets ambitious Priests Scribes and Pharisees charge the true Prophets of God Christ Jesus Himself and his holy Apostles with those sins whereof themselves were truly guilty with deceiving the people troubling the world affecting greatnesse profaning the holy things of God and other like crimes which may happen upon divers grounds 1. Those that have false and evil hearts of their own are apt to suspect that to be in other men which they finde to be in themselves 2. By casting suspicions upon other men they hope in some measure to clear themselves as if they might in all probability be free from those evils which they taxe in other men or at least they hope to gain thus much that their own evils may seem the lesse hainous when other men appear to be little better then they Let none of us then be much moved at those aspersions that are cast upon godly men although with much confidence and boldnesse as hypocrisie pride covetousnesse contempt and opposing of Authority which upon due examination will be found to reigne in those who lay that to the charge of Gods children whom we know they hate and therefore no marvel if they endeavour to disgrace as much as they may Satans endeavour was to move the woman to taste of the fruit forbidden that she might be advanced thereby to a better condition endued with a greater measure of knowledge enabling her to know good and evil and raised up to little lesse then the honour of a God Those glorious offers tend to no other end but to move her to discontent at her present condition as being far below that which it might have been which must needs at last reflect upon God Himself who withheld from them that better estate unto which they might have been advanced To move the woman to seek after a better condition he presents her those suggestions that might move her to discontent at her present estate Whence we may 4. OBSERVE Discontent at our present condition is a dangerous temptation of Satan Observ 4 IT is indeed directly contrary to Gods expresse direction 1 Tim. 6.8 Heb. 13.5 and unto the practice of all godly men see the Apostles example Phil. 4.11 and is the daughter of pride and self-love which makes us think our selves worthy of much more then we have and is the Parent 1. Of anthankfulnesse to God for what we have received which proceeds from an undervaluing of those blessings which we enjoy 2. Of unquietnesse in our own hearts when our desires are not satisfied as Ahab had no rest in himself when he could not get Naboths vineyard 1 Kings 21.3 4. 3. Of envy at and contention with our neighbours who possesse that which we desire to enjoy and are consequently looked on by us with an evil eye as standing in our way to the obtaining of that which we aime at 4. Of unconscionable dealing
wrought upon them that they humbled themselves under his hand and thereby prevented their utter ruine 2 Chron 12.5 7. and the sick man findes that his perverting of righteousnesse had brought him into that sad condition before he seeks to God for favour Job 33.27 28. The reason 1. There can be no meanes of removing evil but by taking away the cause of it neither is there any meanes to take that away till it be known 2. Besides God can no way gain so much honour as when men by searching out the cause of the evils that befal them finde and acknowledge that their destruction is from themselves Hos 13.9 He nee it is that the Lord oftentimes makes the judgement whien he inflicts to point it out either by the kinde of the judgement or by some circumstance of the Time Place Instrument or the like by the observation whereof the evil it self that brought that judgement on us may be made manifest especially if we take with us for the discovery thereof the light of Gods Word VERSE 10 I Heard thy voice in the Garden In both Adams answers we may by his shifting easily discover his unwillingnesse to confesse any more then needs he must which is a great evidence that what he speaks is truth not only because it is against himself but besides because he shewes his unwillingnesse to acknowledge any more then he is pressed unto and convinced of to his faceâ— In this first clause of his answer he acknowledgeth his feare to be the cause of his flight but when he alledgeth the voice of God to be the cause of his feare he by implication chargeth God himself as if the terrour of his voice which he could not endure had driven him away And I was afraid The feare of reverence had not been blame worthy but commendable but that would not have driven him to his beeles and yet this is the feare he seemes to alledge in his defence when he addes in the next clause that his nakednesse made him feare when he heard Gods voice But yet he answers not the question fully alledging that the hearing of Gods voice made him to feare and flie but why the voice of God which he heard without feare before made him feare now which was the chief thing enquired after he gives no reason at all Because I was naked Which was not altogether true for he had some covering though it were but of fig-leaves to hide his nakednesse In the mean time he seems to justifie himself when he pretends that it was only modesty and not the conscience of any evil or feare of punishment that made him to hide out of the way Nay further then that he implies at least that if there were any thing blame-worthy in his flight the fault was Gods who had made him naked and consequently unfit to be looked upon and not his So that in this answer he layes the blame upon God though covertly which in his next answer he doth plainly and in expresse termes And I hid my selfe Why had not God made him naked and was he now ashamed to look upon his own workmanship Again was he not naked before when God put him into the possession of the Garden and when he brought all the creatures before him that he might give them names and when he took a rib out of his side and framed the woman of it and brought her to him Why was he now more ashamed of his nakednesse then he was then But Adams excuses will not abide the truth Something he sayes but his answers like his fig-leaves are no fit covering neither the one for the nakednesse of his body nor the other for his sin This is Adams first answer upon his examination wherein he seems wholly to clear and excuse himselfe from any evil in his flight and hiding himself affirming in effect that if he were afraid it was God that put him into that feare Secondly he alledgeth that it was only modesty and not the conscience of any sin that caused him to hide himself out of Gods Presence In both implying that if any thing were to be blamed in his flight and hiding it must be charged not so much upon him as upon God himself who had both terrified him with his voice and had made him such a creature as was not fit to appear in his sight This seemes more probable to be Adams meaning in this answer when he alledgeth his nakednesse as an excuse for his hiding out of the way then to conceive that he points at the nakednesse of his soule of which it seems he had very little feeling hitherto seeing that in his last answer wherein God comes closer to him in charging him home with the very fact which he laboured to conceal to excuse himself he forbears not to charge God with giving him a snare to entrap him in stead of a wife to be a meet help for him We may therefore probably conceive that he who in his last answer when his sin in matter of fact is so fully charged upon him stands so stiffely upon his justification was farre enough at present from acknowledging the â—akednesse of his soule whereof hitherto he seemes to have no sense at all Adam we see when God calls him must come out of his lurking hole where he had hid himself and not only appear before the Presence of God but when he questions him must make answer whether he will or no to that which God demands of him Whence 1 OBSERVE All men must appear before God and answer all that they are charged withal when he comes to judgement Observe 1 ALl must appear before the Judgment Seat of Christ at the last day 2 Cor. 5.10 all Nations Mat. 25.31 those that are swallowed up by the sea which must give up her dead or are buried in their graves Rev. 20.13 and such as shall be then found living 1 Thes 4.17 and all must be judged and every man must give an accompt of himself unto God Rom. 14.12 1. That God by his power can enforce and draw all men before him and to confesse him too Rom. 14.11 no man can deny 2. Besides it is fit that God should do it for the clearing of his Justice both in rewarding his own and punishing the wicked and ungodly when every mans work is manifest and it appears that every man receives according to his deeds Rom. 2.8 of this truth there can be no clearer evidence then the observation of that judgement which passeth upon every man in the private Consistory of his own Conscience from which none can flie nor silence his own thoughts bearing witnesse for him or against him no not those which have no knowledge of God or his Law Rom. 2.15 Now though Adam must appear when God calls him and must give an answer to the question proposed unto him yet in his answer we see he discovers a desire to conceal all that he can at least as long as