mh_parser/vol_split/1 - Genesis/Chapter 3.xml

<div2 id="Gen.iv" n="iv" next="Gen.v" prev="Gen.iii" progress="3.01%" title="Chapter III">
<pb id="Gen.iv-Page_21" n="21"/>
<h2 id="Gen.iv-p0.1">G E N E S I S</h2>
<h3 id="Gen.iv-p0.2">CHAP. III.</h3>
<p class="intro" id="Gen.iv-p1">The story of this chapter is perhaps as sad a
story (all things considered) as any we have in all the Bible. In
the foregoing chapters we have had the pleasant view of the
holiness and happiness of our first parents, the grace and favour
of God, and the peace and beauty of the whole creation, all good,
very good; but here the scene is altered. We have here an account
of the sin and misery of our first parents, the wrath and curse of
God against them, the peace of the creation disturbed, and its
beauty stained and sullied, all bad, very bad. "How has the gold
become dim, and the most fine gold changed!" O that our hearts were
deeply affected with this record! For we are all nearly concerned
in it; let it not be to us as a tale that is told. The general
contents of this chapter we have (<scripRef id="Gen.iv-p1.1" osisRef="Bible:Rom.5.12" parsed="|Rom|5|12|0|0" passage="Ro 5:12">Rom.
v. 12</scripRef>), "By one man sin entered into the world, and
death by sin; and so death passed upon all men, for that all have
sinned." More particularly, we have here, I. The innocent tempted,
<scripRef id="Gen.iv-p1.2" osisRef="Bible:Gen.3.1-Gen.3.5" parsed="|Gen|3|1|3|5" passage="Ge 3:1-5">ver. 1-5</scripRef>. II. The tempted
transgressing, <scripRef id="Gen.iv-p1.3" osisRef="Bible:Gen.3.6-Gen.3.8" parsed="|Gen|3|6|3|8" passage="Ge 3:6-8">ver. 6-8</scripRef>.
III. The transgressors arraigned, <scripRef id="Gen.iv-p1.4" osisRef="Bible:Gen.3.9-Gen.3.10" parsed="|Gen|3|9|3|10" passage="Ge 3:9,10">ver. 9, 10</scripRef>. IV. Upon their arraignment,
convicted, <scripRef id="Gen.iv-p1.5" osisRef="Bible:Gen.3.11-Gen.3.13" parsed="|Gen|3|11|3|13" passage="Ge 3:11-13">ver. 11-13</scripRef>. V.
Upon their conviction, sentenced, <scripRef id="Gen.iv-p1.6" osisRef="Bible:Gen.3.14-Gen.3.19" parsed="|Gen|3|14|3|19" passage="Ge 3:14-19">ver. 14-19</scripRef>. VI. After sentence, reprieved,
<scripRef id="Gen.iv-p1.7" osisRef="Bible:Gen.3.20-Gen.3.21" parsed="|Gen|3|20|3|21" passage="Ge 3:20,21">ver. 20, 21</scripRef>. VII.
Notwithstanding their reprieve, execution in part done, <scripRef id="Gen.iv-p1.8" osisRef="Bible:Gen.3.22-Gen.3.24" parsed="|Gen|3|22|3|24" passage="Ge 3:22-24">ver. 22-24</scripRef>. And, were it not for
the gracious intimations here given of redemption by the promised
seed, they, and all their degenerate guilty race, would have been
left to endless despair.</p>
<scripCom id="Gen.iv-p1.9" osisRef="Bible:Gen.3" parsed="|Gen|3|0|0|0" passage="Ge 3" type="Commentary"/>
<scripCom id="Gen.iv-p1.10" osisRef="Bible:Gen.3.1-Gen.3.5" parsed="|Gen|3|1|3|5" passage="Ge 3:1-5" type="Commentary"/><div class="Commentary" id="Bible:Gen.3.1-Gen.3.5">
<h4 id="Gen.iv-p1.11">The Tempter's Subtlety; The Tempter's
Importunity (<span class="smallcaps" id="Gen.iv-p1.12">b. c.</span> 4004.)</h4>
<p class="passage" id="Gen.iv-p2">1 Now the serpent was more subtle than any beast
of the field which the <span class="smallcaps" id="Gen.iv-p2.1">Lord</span> God had
made. And he said unto the woman, Yea, hath God said, Ye shall not
eat of every tree of the garden?   2 And the woman said unto
the serpent, We may eat of the fruit of the trees of the garden:
  3 But of the fruit of the tree which <i>is</i> in the midst
of the garden, God hath said, Ye shall not eat of it, neither shall
ye touch it, lest ye die.   4 And the serpent said unto the
woman, Ye shall not surely die:   5 For God doth know that in
the day ye eat thereof, then your eyes shall be opened, and ye
shall be as gods, knowing good and evil.</p>
<p class="indent" id="Gen.iv-p3">We have here an account of the temptation
with which Satan assaulted our first parents, to draw them into
sin, and which proved fatal to them. Here observe,</p>
<p class="indent" id="Gen.iv-p4">I. The tempter, and that was the devil, in
the shape and likeness of a serpent.</p>
<p class="indent" id="Gen.iv-p5">1. It is certain it was the devil that
beguiled Eve. The devil and Satan is the old serpent (<scripRef id="Gen.iv-p5.1" osisRef="Bible:Rev.12.9" parsed="|Rev|12|9|0|0" passage="Re 12:9">Rev. xii. 9</scripRef>), a malignant spirit, by
creation an angel of light and an immediate attendant upon God's
throne, but by sin become an apostate from his first state and a
rebel against God's crown and dignity. Multitudes of the angels
fell; but this that attacked our first parents was surely the
prince of the devils, the ring-leader in the rebellion: no sooner
was he a sinner than he was a Satan, no sooner a traitor than a
tempter, as one enraged against God and his glory and envious of
man and his happiness. He knew he could not destroy man but by
debauching him. Balaam could not curse Israel, but he could tempt
Israel, <scripRef id="Gen.iv-p5.2" osisRef="Bible:Rev.2.14" parsed="|Rev|2|14|0|0" passage="Re 2:14">Rev. ii. 14</scripRef>. The
game therefore which Satan had to play was to draw our first
parents to sin, and so to separate between them and their God. Thus
the devil was, from the beginning, a murderer, and the great
mischief-maker. The whole race of mankind had here, as it were, but
one neck, and at that Satan struck. The adversary and enemy is that
wicked one.</p>
<p class="indent" id="Gen.iv-p6">2. It was the devil in the likeness of a
serpent. Whether it was only the visible shape and appearance of a
serpent (as some think those were of which we read, <scripRef id="Gen.iv-p6.1" osisRef="Bible:Exod.7.12" parsed="|Exod|7|12|0|0" passage="Ex 7:12">Exod. vii. 12</scripRef>), or whether it was a
real living serpent, actuated and possessed by the devil, is not
certain: by God's permission it might be either. The devil chose to
act his part in a serpent, (1.) Because it is a specious creature,
has a spotted dappled skin, and then went erect. Perhaps it was a
flying serpent, which seemed to come from on high as a messenger
from the upper world, one of the seraphim; for the fiery serpents
were flying, <scripRef id="Gen.iv-p6.2" osisRef="Bible:Isa.14.29" parsed="|Isa|14|29|0|0" passage="Isa 14:29">Isa. xiv. 29</scripRef>.
Many a dangerous temptation comes to us in gay fine colours that
are but skin-deep, and seems to come from above; for Satan can seem
an angel of light. And, (2.) Because it is a subtle creature; this
is here taken notice of. Many instances are given of the subtlety
of the serpent, both to do mischief and to secure himself in it
when it is done. We are directed to be wise as serpents. But this
serpent, as actuated by the devil, was no doubt more subtle than
any other; for the devil, though he has lost the sanctity, retains
the sagacity of an angel, and is wise to do evil. He knew of more
advantage by making use of the serpent than we are aware of.
Observe, There is not any thing by which the devil serves himself
and his own interest more than by unsanctified subtlety. What Eve
thought of this serpent speaking to her we are not likely to tell,
when I believe she herself did not know what to think of it. At
first, perhaps, she supposed it might be a good angel, and yet,
afterwards, she might suspect something amiss. It is remarkable
that the Gentile idolaters did many of them worship the devil in
the shape and form of a serpent, thereby avowing their adherence to
that apostate spirit, and wearing his colours.</p>
<p class="indent" id="Gen.iv-p7">II. The person tempted was the woman, now
alone, and at a distance from her husband, but near the forbidden
tree. It was the devil's subtlety, 1. To assault the weaker vessel
with his temptations. Though perfect in her kind, yet we may
suppose her

<pb id="Gen.iv-Page_22" n="22"/>

inferior to Adam in knowledge,
and strength, and presence of mind. Some think Eve received the
command, not immediately from God, but at second hand by her
husband, and therefore might the more easily be persuaded to
discredit it. 2. It was his policy to enter into discourse with her
when she was alone. Had she kept close to the side out of which she
was lately taken, she would not have been so much exposed. There
are many temptations, to which solitude gives great advantage; but
the communion of saints contributes much to their strength and
safety. 3. He took advantage by finding her near the forbidden
tree, and probably gazing upon the fruit of it, only to satisfy her
curiosity. Those that would not eat the forbidden fruit must not
come near the forbidden tree. <i>Avoid it, pass not by it,</i>
<scripRef id="Gen.iv-p7.1" osisRef="Bible:Prov.4.15" parsed="|Prov|4|15|0|0" passage="Pr 4:15">Prov. iv. 15</scripRef>. 4. Satan
tempted Eve, that by her he might tempt Adam; so he tempted Job by
his wife, and Christ by Peter. It is his policy to send temptations
by unsuspected hands, and theirs that have most interest in us and
influence upon us.</p>
<p class="indent" id="Gen.iv-p8">III. The temptation itself, and the
artificial management of it. We are often, in scripture, told of
our danger by the temptations of Satan, his <i>devices</i>
(<scripRef id="Gen.iv-p8.1" osisRef="Bible:2Cor.2.11" parsed="|2Cor|2|11|0|0" passage="2Co 2:11">2 Cor. ii. 11</scripRef>), his
<i>depths</i> (<scripRef id="Gen.iv-p8.2" osisRef="Bible:Rev.2.24" parsed="|Rev|2|24|0|0" passage="Re 2:24">Rev. ii. 24</scripRef>),
his <i>wiles,</i> <scripRef id="Gen.iv-p8.3" osisRef="Bible:Eph.6.11" parsed="|Eph|6|11|0|0" passage="Eph 6:11">Eph. vi.
11</scripRef>. The greatest instances we have of them are in his
tempting of the two Adams, here, and <scripRef id="Gen.iv-p8.4" osisRef="Bible:Matt.4.1-Matt.4.11" parsed="|Matt|4|1|4|11" passage="Mt 4:1-11">Matt. iv</scripRef>. In this he prevailed, but in that
he was baffled. What he spoke <i>to</i> them, of whom he had no
hold by any corruption in them, he speaks <i>in</i> us by our own
deceitful hearts and their carnal reasonings; this makes his
assaults on us less discernible, but not less dangerous. That which
the devil aimed at was to persuade Eve to cut forbidden fruit; and,
to do this, he took the same method that he does still. He
questioned whether it was a sin or no, <scripRef id="Gen.iv-p8.5" osisRef="Bible:Gen.3.1" parsed="|Gen|3|1|0|0" passage="Ge 3:1"><i>v.</i> 1</scripRef>. He denied that there was any
danger in it, <scripRef id="Gen.iv-p8.6" osisRef="Bible:Gen.3.4" parsed="|Gen|3|4|0|0" passage="Ge 3:4"><i>v.</i> 4</scripRef>. He
suggested much advantage by it, <scripRef id="Gen.iv-p8.7" osisRef="Bible:Gen.3.5" parsed="|Gen|3|5|0|0" passage="Ge 3:5"><i>v.</i> 5</scripRef>. And these are his common
topics.</p>
<p class="indent" id="Gen.iv-p9">1. He questioned whether it was a sin or no
to eat of this tree, and whether really the fruit of it was
forbidden. Observe,</p>
<p class="indent" id="Gen.iv-p10">(1.) <i>He said to the woman, Yea, hath God
said, You shall not eat?</i> The first word intimated something
said before, introducing this, and with which it is connected,
perhaps some discourse Eve had with herself, which Satan took hold
of, and grafted this question upon. In the chain of thoughts one
thing strangely brings in another, and perhaps something bad at
last. Observe here, [1.] He does not discover his design at first,
but puts a question which seemed innocent: "I hear a piece of news,
pray is it true? has God forbidden you to eat of this tree?" Thus
he would begin a discourse, and draw her into a parley. Those that
would be safe have need to be suspicious, and shy of talking with
the tempter. [2.] He quotes the command fallaciously, as if it were
a prohibition, not only of that tree, but of all. God had said,
<i>Of every tree you may eat, except one.</i> He, by aggravating
the exception, endeavours to invalidate the concession: <i>Hath God
said, You shall not eat of every tree?</i> The divine law cannot be
reproached unless it be first misrepresented. [3.] He seems to
speak it tauntingly, upbraiding the woman with her shyness of
meddling with that tree; as if he had said, "You are so nice and
cautious, and so very precise, because God has said, You shall not
eat." The devil, as he is a liar, so he is a scoffer, from the
beginning: and the scoffers of the last days are his children. [4.]
That which he aimed at in the first onset was to take off her sense
of the obligation of the command. "Surely you are mistaken, it
cannot be that God should tie you out from this tree; he would not
do so unreasonable a thing." See here, That it is the subtlety of
Satan to blemish the reputation of the divine law as uncertain or
unreasonable, and so to draw people to sin; and that it is
therefore our wisdom to keep up a a firm belief of, and a high
respect for, the command of God. Has God said, "You shall not lie,
nor take his name in vain, nor be drunk," &amp;c.? "Yes, I am sure
he has, and it is well said, and by his grace I will abide by it,
whatever the tempter suggests to the contrary."</p>
<p class="indent" id="Gen.iv-p11">(2.) In answer to this question the woman
gives him a plain and full account of the law they were under,
<scripRef id="Gen.iv-p11.1" osisRef="Bible:Gen.3.2-Gen.3.3" parsed="|Gen|3|2|3|3" passage="Ge 3:2,3"><i>v.</i> 2, 3</scripRef>. Here
observe, [1.] It was her weakness to enter into discourse with the
serpent. She might have perceived by his question that he had no
good design, and should therefore have started back with a <i>Get
thee behind me, Satan, thou art an offence to me.</i> But her
curiosity, and perhaps her surprise, to hear a serpent speak, led
her into further talk with him. Note, it is a dangerous thing to
treat with a temptation, which ought at first to be rejected with
disdain and abhorrence. The garrison that sounds a parley is not
far from being surrendered. Those that would be kept from harm must
keep out of harm's way. See <scripRef id="Gen.iv-p11.2" osisRef="Bible:Prov.14.7 Bible:Prov.19.27" parsed="|Prov|14|7|0|0;|Prov|19|27|0|0" passage="Pr 14:7,19:27">Prov.
xiv. 7; xix. 27</scripRef>. [2.] It was her wisdom to take notice
of the liberty God had granted them, in answer to his sly
insinuation, as if God has put them into paradise only to tantalize
them with the sight of fair but forbidden fruits. "Yea," says she,
"we may eat of the fruit of the trees, thanks to our Maker, we have
plenty and variety enough allowed us." Note, to prevent our being
uneasy at the restraints of religion, it is good often to take a
view of the liberties and comforts of it. [3.] It was an instance
of her resolution that she adhered to the command, and faithfully
repeated it, as of unquestionable certainty: "<i>God hath said,</i>
I am confident he hath said it, You shall not eat of the fruit of
this tree;" and that which she adds, <i>Neither shall you touch
it,</i> seems to have been with a good intention, not (as some
think) tacitly to reflect upon the command as too strict (<i>Touch
not, taste not and handle not</i>), but to make a fence

<pb id="Gen.iv-Page_23" n="23"/>

about it: "We must not eat, therefore we will not
touch. It is forbidden in the highest degree, and the authority of
the prohibition is sacred to us." [4.] She seems a little to waver
about the threatening, and is not so particular and faithful in the
repetition of that as of the precept. God has said, <i>In the day
thou eatest thereof thou shalt surely die;</i> all she makes of
that is, <i>Lest you die.</i> Note, wavering faith and wavering
resolutions give great advantage to the tempter.</p>
<p class="indent" id="Gen.iv-p12">2. He denies that there was any danger in
it, insisting that, though it might be the transgressing of a
precept, yet it would not be the incurring of a penalty: <i>You
shall not surely die,</i> <scripRef id="Gen.iv-p12.1" osisRef="Bible:Gen.3.4" parsed="|Gen|3|4|0|0" passage="Ge 3:4"><i>v.</i>
4</scripRef>. "You shall not <i>dying die,</i>" so the word is, in
direct contradiction to what God had said. Either, (1.) "It is not
certain that you shall die," so some. "It is not so sure as you are
made to believe it is." Thus Satan endeavours to shake that which
he cannot overthrow, and invalidates the force of divine
threatenings by questioning the certainty of them; and, when once
it is supposed possible that there may be falsehood or fallacy in
any word of God, a door is then opened to downright infidelity.
Satan teaches men first to doubt and then to deny; he makes them
sceptics first, and so by degrees makes them atheists. Or, (2.) "It
is certain you shall not die," so others. He avers his
contradiction with the same phrase of assurance that God had used
in ratifying the threatening. He began to call the precept in
question (<scripRef id="Gen.iv-p12.2" osisRef="Bible:Gen.3.1" parsed="|Gen|3|1|0|0" passage="Ge 3:1"><i>v.</i> 1</scripRef>), but,
finding that the woman adhered to that, he quitted that battery,
and made his second onset upon the threatening, where he perceived
her to waver; for he is quick to spy all advantages, and to attack
the wall where it is weakest: <i>You shall not surely die.</i> This
was a lie, a downright lie; for, [1.] It was contrary to the word
of God, which we are sure is true. See <scripRef id="Gen.iv-p12.3" osisRef="Bible:1John.2.21 Bible:1John.2.27" parsed="|1John|2|21|0|0;|1John|2|27|0|0" passage="1Jo 2:21,27">1 John ii. 21, 27</scripRef>. It was such a lie as
gave the lie to God himself. [2.] It was contrary to his own
knowledge. When he told them there was no danger in disobedience
and rebellion he said that which he knew, by woeful experience, to
be false. He had broken the law of his creation, and had found, to
his cost, that he could not prosper in it; and yet he tells our
first parents they shall not die. He concealed his own misery, that
he might draw them into the like: thus he still deceives sinners
into their own ruin. He tells them that, though they sin, they
shall not die; and gains credit rather than God, who tells them,
<i>The wages of sin is death.</i> Note, hope of impunity is a great
support to all iniquity, and impenitency in it. <i>I shall have
peace, though I walk in the imagination of my heart,</i> <scripRef id="Gen.iv-p12.4" osisRef="Bible:Deut.29.19" parsed="|Deut|29|19|0|0" passage="De 29:19">Deut. xxix. 19</scripRef>.</p>
<p class="indent" id="Gen.iv-p13">3. He promises them advantage by it,
<scripRef id="Gen.iv-p13.1" osisRef="Bible:Gen.3.5" parsed="|Gen|3|5|0|0" passage="Ge 3:5"><i>v.</i> 5</scripRef>. Here he follows
his blow, and it was a blow at the root, a fatal blow to the tree
we are branches of. He not only would undertake that they should be
no losers by it, thus binding himself to save them from harm; but
(if they would be such fools as to venture upon the security of one
that had himself become a bankrupt) he undertakes they shall be
gainers by it, unspeakable gainers. He could not have persuaded
them to run the hazard of ruining themselves if he had not
suggested to them a great probability of bettering themselves.</p>
<p class="indent" id="Gen.iv-p14">(1.) He insinuates to them the great
improvements they would make by eating of this fruit. And he suits
the temptation to the pure state they were now in, proposing to
them, not any carnal pleasures or gratifications, but intellectual
delights and satisfactions. These were the baits with which he
covered his hook. [1.] "<i>Your eyes shall be opened;</i> you shall
have much more of the power and pleasure of contemplation than now
you have; you shall fetch a larger compass in your intellectual
views, and see further into things than now you do." He speaks as
if now they were but dim-sighted, and short-sighted, in comparison
of what they would be then. [2.] "<i>You shall be as gods,</i> as
<i>Elohim,</i> mighty gods; not only omniscient, but omnipotent
too;" or, "You shall be as God himself, equal to him, rivals with
him; you shall be sovereigns and no longer subjects,
self-sufficient and no longer dependent." A most absurd suggestion!
As if it were possible for creatures of yesterday to be like their
Creator that was from eternity. [3.] "You shall know <i>good and
evil,</i> that is, every thing that is desirable to be known." To
support this part of the temptation, he abuses the name given to
this tree: it was intended to teach the practical knowledge of good
and evil, that is, of duty and disobedience; and it would prove the
experimental knowledge of good and evil, that is, of happiness and
misery. In these senses, the name of the tree was a warning to them
not to eat of it; but he perverts the sense of it, and wrests it to
their destruction, as if this tree would give them a speculative
notional knowledge of the natures, kinds, and originals, of good
and evil. And, [4.] All this presently: "<i>In the day you eat
thereof</i> you will find a sudden and immediate change for the
better." Now in all these insinuations he aims to beget in them,
<i>First,</i> Discontent with their present state, as if it were
not so good as it might be, and should be. Note, no condition will
of itself bring contentment, unless the mind be brought to it. Adam
was not easy, no, not in paradise, nor the angels in their first
state, <scripRef id="Gen.iv-p14.1" osisRef="Bible:Jude.1.6" parsed="|Jude|1|6|0|0" passage="Jude 1:6">Jude 6</scripRef>.
<i>Secondly,</i> Ambition of preferment, as if they were fit to be
gods. Satan had ruined himself by desiring to be like the Most High
(<scripRef id="Gen.iv-p14.2" osisRef="Bible:Isa.14.14" parsed="|Isa|14|14|0|0" passage="Isa 14:14">Isa. xiv. 14</scripRef>), and
therefore seeks to infect our first parents with the same desire,
that he might ruin them too.</p>
<p class="indent" id="Gen.iv-p15">(2.) He insinuates to them that God had no
good design upon them, in forbidding them this fruit: "<i>For God
doth know</i> how much it will advance you; and therefore, in envy
and ill-will to you, he hath forbidden

<pb id="Gen.iv-Page_24" n="24"/>

it:"
as if he durst not let them eat of that tree because then they
would know their own strength, and would not continue in an
inferior state, but be able to cope with him; or as if he grudged
them the honour and happiness to which their eating of that tree
would prefer them. Now, [1.] This was a great affront to God, and
the highest indignity that could be done him, a reproach to his
power, as if he feared his creatures, and much more a reproach to
his goodness, as if he hated the work of his own hands and would
not have those whom he has made to be made happy. Shall the best of
men think it strange to be misrepresented and evil spoken of, when
God himself is so? Satan, as he is the accuser of the brethren
before God, so he accuses God before the brethren; thus he sows
discord, and is the father of those that do so. [2.] It was a most
dangerous snare to our first parents, as it tended to alienate
their affections from God, and so to withdraw them from their
allegiance to him. Thus still the devil draws people into his
interest by suggesting to them hard thoughts of God, and false
hopes of benefit and advantage by sin. Let us therefore, in
opposition to him, always think well of God as the best good, and
think ill of sin as the worst of evils: thus let us resist the
devil, and he will flee from us.</p>
</div><scripCom id="Gen.iv-p15.1" osisRef="Bible:Gen.3.6-Gen.3.8" parsed="|Gen|3|6|3|8" passage="Ge 3:6-8" type="Commentary"/><div class="Commentary" id="Bible:Gen.3.6-Gen.3.8">
<h4 id="Gen.iv-p15.2">The Fall of Man. (<span class="smallcaps" id="Gen.iv-p15.3">b. c.</span> 4004.)</h4>
<p class="passage" id="Gen.iv-p16">6 And when the woman saw that the tree
<i>was</i> good for food, and that it <i>was</i> pleasant to the
eyes, and a tree to be desired to make <i>one</i> wise, she took of
the fruit thereof, and did eat, and gave also unto her husband with
her; and he did eat.   7 And the eyes of them both were
opened, and they knew that they <i>were</i> naked; and they sewed
fig leaves together, and made themselves aprons.   8 And they
heard the voice of the <span class="smallcaps" id="Gen.iv-p16.1">Lord</span> God
walking in the garden in the cool of the day: and Adam and his wife
hid themselves from the presence of the <span class="smallcaps" id="Gen.iv-p16.2">Lord</span> God amongst the trees of the garden.</p>
<p class="indent" id="Gen.iv-p17">Here we see what Eve's parley with the
tempter ended in. Satan, at length, gains his point, and the
strong-hold is taken by his wiles. God tried the obedience of our
first parents by forbidding them the tree of knowledge, and Satan
does, as it were, join issue with God, and in that very thing
undertakes to seduce them into a transgression; and here we find
how he prevailed, God permitting it for wise and holy ends.</p>
<p class="indent" id="Gen.iv-p18">I. We have here the inducements that moved
them to transgress. The woman, being deceived by the tempter's
artful management, was ringleader in the transgression, <scripRef id="Gen.iv-p18.1" osisRef="Bible:1Tim.2.14" parsed="|1Tim|2|14|0|0" passage="1Ti 2:14">1 Tim. ii. 14</scripRef>. She was first in the
fault; and it was the result of her consideration, or rather her
inconsideration. 1. She saw no harm in this tree, more than in any
of the rest. It was said of all the rest of the fruit-trees with
which the garden of Eden was planted that they were <i>pleasant to
the sight, and good for food,</i> <scripRef id="Gen.iv-p18.2" osisRef="Bible:Gen.2.9" parsed="|Gen|2|9|0|0" passage="Ge 2:9"><i>ch.</i> ii. 9</scripRef>. Now, in her eye, this was
like all the rest. It seemed as good for food as any of them, and
she saw nothing in the colour of its fruit that threatened death or
danger; it was as pleasant to the sight as any of them, and
therefore, "What hurt could it do them? Why should this be
forbidden them rather than any of the rest?" Note, when there is
thought to be no more harm in forbidden fruit than in other fruit
sin lies at the door, and Satan soon carries the day. Nay, perhaps
it seemed to her to be better for food, more grateful to the taste,
and more nourishing to the body, than any of the rest, and to her
eye it was more pleasant than any. We are often betrayed into
snares by an inordinate desire to have our senses gratified. Or, if
it had nothing in it more inviting than the rest, yet it was the
more coveted because it was prohibited. Whether it was so in her or
not, we find that in us (that is, in our flesh, in our corrupt
nature) there dwells a strange spirit of contradiction. <i>Nitimur
in vetitum—We desire what is prohibited.</i> 2. She imagined more
virtue in this tree than in any of the rest, that it was a tree not
only not to be dreaded, but <i>to be desired to make one wise,</i>
and therein excelling all the rest of the trees. This she
<i>saw,</i> that is, she perceived and understood it by what the
devil had said to her; and some think that she saw the serpent eat
of that tree, and that he told her he thereby had gained the
faculties of speech and reason, whence she inferred its power to
make one wise, and was persuaded to think, "If it made a brute
creature rational, why might it not make a rational creature
divine?" See here how the desire of unnecessary knowledge, under
the mistaken notion of wisdom, proves hurtful and destructive to
many. Our first parents, who knew so much, did not know this—that
they knew enough. Christ is a tree to be desired to make one wise,
<scripRef id="Gen.iv-p18.3" osisRef="Bible:Col.2.3 Bible:1Cor.1.30" parsed="|Col|2|3|0|0;|1Cor|1|30|0|0" passage="Col 2:3,1Co 1:30">Col. ii. 3; 1 Cor. i.
30</scripRef>. Let us, by faith, feed upon him, that we may be wise
to salvation. In the heavenly paradise, the tree of knowledge will
not be a forbidden tree; for there we shall know as we are known.
Let us therefore long to be there, and, in the meantime, not
exercise ourselves in things too high or too deep for us, nor covet
to be wise above what is written.</p>
<p class="indent" id="Gen.iv-p19">II. The steps of the transgression, not
steps upward, but downward towards the pit—steps that take hold on
hell. 1. She <i>saw.</i> She should have turned away her eyes from
beholding vanity; but she enters into temptation, by looking with
pleasure on the forbidden fruit. Observe, A great deal of

<pb id="Gen.iv-Page_25" n="25"/>

sin comes in at the eyes. At these windows Satan
throws in those fiery darts which pierce and poison the heart. The
eye affects the heart with guilt as well as grief. Let us
therefore, with holy Job, make a covenant with our eyes, not to
look on that which we are in danger of lusting after, <scripRef id="Gen.iv-p19.1" osisRef="Bible:Prov.23.31 Bible:Matt.5.28" parsed="|Prov|23|31|0|0;|Matt|5|28|0|0" passage="Pr 23:31,Mt 5:28">Prov. xxiii. 31; Matt. v. 28</scripRef>.
Let the fear of God be always to us for a covering of the eyes,
<scripRef id="Gen.iv-p19.2" osisRef="Bible:Gen.20.16" parsed="|Gen|20|16|0|0" passage="Ge 20:16"><i>ch.</i> xx. 16</scripRef>. 2.
<i>She took.</i> It was her own act and deed. The devil did not
take it, and put it into her mouth, whether she would or no; but
she herself took it. Satan may tempt, but he cannot force; may
persuade us to cast ourselves down, but he cannot cast us down,
<scripRef id="Gen.iv-p19.3" osisRef="Bible:Matt.4.6" parsed="|Matt|4|6|0|0" passage="Mt 4:6">Matt. iv. 6</scripRef>. Eve's taking was
stealing, like Achan's taking the accursed thing, taking that to
which she had no right. Surely she took it with a trembling hand.
3. She <i>did eat.</i> Perhaps she did not intend, when she looked,
to take, nor, when she took, to eat; but this was the result. Note,
the way of sin is downhill; a man cannot stop himself when he will.
The beginning of it is as the breaking forth of water, to which it
is hard to say, "Hitherto thou shalt come and no further."
Therefore it is our wisdom to suppress the first emotions of sin,
and to leave it off before it be meddled with. <i>Obsta
principiis—Nip mischief in the bud.</i> 4. She <i>gave also to her
husband with her.</i> It is probable that he was not with her when
she was tempted (surely, if he had, he would have interposed to
prevent the sin), but came to her when she had eaten, and was
prevailed upon by her to eat likewise; for it is easier to learn
that which is bad than to teach that which is good. She gave it to
him, persuading him with the same arguments that the serpent had
used with her, adding this to all the rest, that she herself had
eaten of it, and found it so far from being deadly that it was
extremely pleasant and grateful. <i>Stolen waters are sweet.</i>
She gave it to him, under colour of kindness—she would not eat
these delicious morsels alone; but really it was the greatest
unkindness she could do him. Or perhaps she gave it to him that, if
it should prove hurtful, he might share with her in the misery,
which indeed looks strangely unkind, and yet may, without
difficulty, be supposed to enter into the heart of one that had
eaten forbidden fruit. Note, those that have themselves done ill
are commonly willing to draw in others to do the same. As was the
devil, so was Eve, no sooner a sinner than a tempter. 5. <i>He did
eat,</i> overcome by his wife's importunity. It is needless to ask,
"What would have been the consequence if Eve only had
transgressed?" The wisdom of God, we are sure, would have decided
the difficulty, according to equity; but, alas! the case was not
so; Adam also did eat. "And what great harm if he did?" say the
corrupt and carnal reasonings of a vain mind. What harm! Why, this
act involved disbelief of God's word, together with confidence in
the devil's, discontent with his present state, pride in his own
merits, and ambition of the honour which comes not from God, envy
at God's perfections, and indulgence of the appetites of the body.
In neglecting the tree of life of which he was allowed to eat, and
eating of the tree of knowledge which was forbidden, he plainly
showed a contempt of the favours God had bestowed on him, and a
preference given to those God did not see fit for him. He would be
both his own carver and his own master, would have what he pleased
and do what he pleased: his sin was, in one word,
<i>disobedience</i> (<scripRef id="Gen.iv-p19.4" osisRef="Bible:Rom.5.19" parsed="|Rom|5|19|0|0" passage="Ro 5:19">Rom. v.
19</scripRef>), disobedience to a plain, easy, and express command,
which probably he knew to be a command of trial. He sinned against
great knowledge, against many mercies, against light and love, the
clearest light and the dearest love that ever sinner sinned
against. He had no corrupt nature within him to betray him; but had
a freedom of will, not enslaved, and was in his full strength, not
weakened or impaired. He turned aside quickly. Some think he fell
the very day on which he was made; but I see not how to reconcile
this with God's pronouncing all <i>very good</i> in the close of
the day. Others suppose he fell on the sabbath day: the better day
the worse deed. However, it is certain that he kept his integrity
but a very little while: being in honour, he continued not. But the
greatest aggravation of his sin was that he involved all his
posterity in sin and ruin by it. God having told him that his race
should replenish the earth, surely he could not but know that he
stood as a public person, and that his disobedience would be fatal
to all his seed; and, if so, it was certainly both the greatest
treachery and the greatest cruelty that ever was. The human nature
being lodged entirely in our first parents, henceforward it could
not but be transmitted from them under an attainder of guilt, a
stain of dishonour, and an hereditary disease of sin and
corruption. And can we say, then, that Adam's sin had but little
harm in it?</p>
<p class="indent" id="Gen.iv-p20">III. The ultimate consequences of the
transgression. Shame and fear seized the criminals, <i>ipso
facto—in the fact itself;</i> these came into the world along with
sin, and still attend it.</p>
<p class="indent" id="Gen.iv-p21">1. Shame seized them unseen, <scripRef id="Gen.iv-p21.1" osisRef="Bible:Gen.3.7" parsed="|Gen|3|7|0|0" passage="Ge 3:7"><i>v.</i> 7</scripRef>, where observe,</p>
<p class="indent" id="Gen.iv-p22">(1.) The strong convictions they fell
under, in their own bosoms: <i>The eyes of them both were
opened.</i> It is not meant of the eyes of the body; these were
open before, as appears by this, that the sin came in at them.
Jonathan's eyes were enlightened by eating forbidden fruit
(<scripRef id="Gen.iv-p22.1" osisRef="Bible:1Sam.14.27" parsed="|1Sam|14|27|0|0" passage="1Sa 14:27">1 Sam. xiv. 27</scripRef>), that is,
he was refreshed and revived by it; but theirs were not so. Nor is
it meant of any advances made hereby in true knowledge; but the
eyes of their consciences were opened, their hearts smote them for
what they had done. Now,

<pb id="Gen.iv-Page_26" n="26"/>

when it was too
late, they saw the folly of eating forbidden fruit. They saw the
happiness they had fallen from, and the misery they had fallen
into. They saw a loving God provoked, his grace and favour
forfeited, his likeness and image lost, dominion over the creatures
gone. They saw their natures corrupted and depraved, and felt a
disorder in their own spirits of which they had never before been
conscious. They saw a law in their members warring against the law
of their minds, and captivating them both to sin and wrath. They
saw, as Balaam, when <i>his eyes were opened</i> (<scripRef id="Gen.iv-p22.2" osisRef="Bible:Num.22.31" parsed="|Num|22|31|0|0" passage="Nu 22:31">Num. xxii. 31</scripRef>), the angel of the Lord
standing in the way, and his sword drawn in his hand; and perhaps
they saw the serpent that had abused them insulting over them. The
text tells us that they saw <i>that they were naked,</i> that is,
[1.] That they were stripped, deprived of all the honours and joys
of their paradise-state, and exposed to all the miseries that might
justly be expected from an angry God. They were disarmed; their
defence had departed from them. [2.] That they were shamed, for
ever shamed, before God and angels. They saw themselves disrobed of
all their ornaments and ensigns of honour, degraded from their
dignity and disgraced in the highest degree, laid open to the
contempt and reproach of heaven, and earth, and their own
consciences. Now see here, <i>First,</i> What a dishonour and
disquietment sin is; it makes mischief wherever it is admitted,
sets men against themselves disturbs their peace, and destroys all
their comforts. Sooner or later, it will have shame, either the
shame of true repentance, which ends in glory, or that shame and
everlasting contempt to which the wicked shall rise at the great
day. Sin is a reproach to any people. <i>Secondly,</i> What
deceiver Satan is. He told our first parents, when he tempted them,
that their eyes should be opened; and so they were, but not as they
understood it; they were opened to their shame and grief, not to
their honour nor advantage. Therefore, when he speaks fair, believe
him not. The most malicious mischievous liars often excuse
themselves with this, that they only equivocate; but God will not
so excuse them.</p>
<p class="indent" id="Gen.iv-p23">(2.) The sorry shift they made to palliate
these convictions, and to arm themselves against them: <i>They
sewed,</i> or platted, <i>fig-leaves together;</i> and to cover, at
least, part of their shame from one another, they <i>made
themselves aprons.</i> See here what is commonly the folly of those
that have sinned. [1.] That they are more solicitous to save their
credit before men than to obtain their pardon from God; they are
backward to confess their sin, and very desirous to conceal it, as
much as may be. <i>I have sinned, yet honour me.</i> [2.] That the
excuses men make, to cover and extenuate their sins, are vain and
frivolous. Like the aprons of fig-leaves, they make the matter
never the better, but the worse; the shame, thus hidden, becomes
the more shameful. Yet thus we are all apt to <i>cover our
transgressions as Adam,</i> <scripRef id="Gen.iv-p23.1" osisRef="Bible:Job.31.33" parsed="|Job|31|33|0|0" passage="Job 31:33">Job xxxi.
33</scripRef>.</p>
<p class="indent" id="Gen.iv-p24">2. Fear seized them immediately upon their
eating the forbidden fruit, <scripRef id="Gen.iv-p24.1" osisRef="Bible:Gen.3.8" parsed="|Gen|3|8|0|0" passage="Ge 3:8"><i>v.</i>
8</scripRef>. Observe here, (1.) What was the cause and occasion of
their fear: They <i>heard the voice of the Lord God walking in the
garden in the cool of the day.</i> It was the approach of the Judge
that put them into a fright; and yet he came in such a manner as
made it formidable only to guilty consciences. It is supposed that
he came in a human shape, and that he who judged the world now was
the same that shall judge the world at the last day, even <i>that
man whom God has ordained.</i> He appeared to them now (it should
seem) in no other similitude than that in which they had seen him
when he put them into paradise; for he came to convince and humble
them, not to amaze and terrify them. He came into the garden, not
descending immediately from heaven in their view, as afterwards on
Mount Sinai (making either thick darkness his pavilion or the
flaming fire his chariot), but he came into the garden, as one that
was still willing to be familiar with them. He came walking, not
running, not riding upon the wings of the wind, but walking
deliberately, as one slow to anger, teaching us, when we are ever
so much provoked, not to be hot nor hasty, but to speak and act
considerately and not rashly. He came in the cool of the day, not
in the night, when all fears are doubly fearful, nor in the heat of
day, for he came not in the heat of his anger. <i>Fury is not in
him,</i> <scripRef id="Gen.iv-p24.2" osisRef="Bible:Isa.27.4" parsed="|Isa|27|4|0|0" passage="Isa 27:4">Isa. xxvii. 4</scripRef>. Nor
did he come suddenly upon them; but they heard his voice at some
distance, giving them notice of his coming, and probably it was a
still small voice, like that in which he came to enquire after
Elijah. Some think they heard him discoursing with himself
concerning the sin of Adam, and the judgment now to be passed upon
him, perhaps as he did concerning Israel, <scripRef id="Gen.iv-p24.3" osisRef="Bible:Hos.11.8-Hos.11.9" parsed="|Hos|11|8|11|9" passage="Ho 11:8,9">Hos. xi. 8, 9</scripRef>. <i>How shall I give thee
up?</i> Or, rather, they heard him calling for them, and coming
towards them. (2.) What was the effect and evidence of their fear:
<i>They hid themselves from the presence of the Lord God</i>—a sad
change! Before they had sinned, if they had heard the voice of the
Lord God coming towards them, they would have run to meet him, and
with a humble joy welcomed his gracious visits. But, now that it
was otherwise, God had become a terror to them, and then no marvel
that they had become a terror to themselves, and were full of
confusion. Their own consciences accused them, and set their sin
before them in its proper colours. Their fig-leaves failed them,
and would do them no service. God had come forth against them as an
enemy, and the whole creation was at war with them; and as yet they
knew not of any mediator between them and an angry God, so that
nothing remained but a

<pb id="Gen.iv-Page_27" n="27"/>

certain fearful
looking for of judgment. In this fright they hid themselves among
the bushes; having offended, they fled for the same. Knowing
themselves guilty, they durst not stand a trial, but absconded, and
fled from justice. See here, [1.] The falsehood of the tempter, and
the frauds and fallacies of his temptations. He promised them they
should be safe, but now they cannot so much as think themselves so;
he said they should not die, and yet now they are forced to fly for
their lives; he promised them they should be advanced, but they see
themselves a based—never did they seem so little as now; he
promised them they should be knowing, but they see themselves at a
loss, and know not so much as where to hide themselves; he promised
them they should be as gods, great, and bold, and daring, but they
are as criminals discovered, trembling, pale, and anxious to
escape: they would not be subjects, and so they are prisoners. [2.]
The folly of sinners, to think it either possible or desirable to
hide themselves from God: can they conceal themselves from the
Father of lights? <scripRef id="Gen.iv-p24.4" osisRef="Bible:Ps.139.7-Ps.139.13" parsed="|Ps|139|7|139|13" passage="Ps 139:7-13">Ps. cxxxix.
7</scripRef>, &amp;c.; <scripRef id="Gen.iv-p24.5" osisRef="Bible:Jer.23.24" parsed="|Jer|23|24|0|0" passage="Jer 23:24">Jer. xxiii.
24</scripRef>. Will they withdraw themselves from the fountain of
life, who alone can give help and happiness? <scripRef id="Gen.iv-p24.6" osisRef="Bible:Jonah.2.8" parsed="|Jonah|2|8|0|0" passage="Jon 2:8">Jon. ii. 8</scripRef>. [3.] The fear that attends sin.
All that amazing fear of God's appearances, the accusations of
conscience, the approaches of trouble, the assaults of inferior
creatures, and the arrests of death, which is common among men, is
the effect of sin. Adam and Eve, who were partners in the sin, were
sharers in the shame and fear that attended it; and though hand
joined in hand (hands so lately joined in marriage), yet could they
not animate nor fortify one another: miserable comforters they had
become to each other!</p>
</div><scripCom id="Gen.iv-p24.7" osisRef="Bible:Gen.3.9-Gen.3.10" parsed="|Gen|3|9|3|10" passage="Ge 3:9-10" type="Commentary"/><div class="Commentary" id="Bible:Gen.3.9-Gen.3.10">
<p class="passage" id="Gen.iv-p25">9 And the <span class="smallcaps" id="Gen.iv-p25.1">Lord</span>
God called unto Adam, and said unto him, Where <i>art</i> thou?
  10 And he said, I heard thy voice in the garden, and I was
afraid, because I <i>was</i> naked; and I hid myself.</p>
<p class="indent" id="Gen.iv-p26">We have here the arraignment of these
deserters before the righteous Judge of heaven and earth, who,
though he is not tied to observe formalities, yet proceeds against
them with all possible fairness, that he may be justified when he
speaks. Observe here,</p>
<p class="indent" id="Gen.iv-p27">I. The startling question with which God
pursued Adam and arrested him: <i>Where art thou?</i> Not as if God
did not know where he was; but thus he would enter the process
against him. "Come, where is this foolish man?" Some make it a
bemoaning question: "Poor Adam, what has become of thee?" "<i>Alas
for thee!</i>" (so some read it) "<i>How art thou fallen, Lucifer,
son of the morning!</i> Thou that wast my friend and favourite,
whom I had done so much for, and would have done so much more for;
hast thou now forsaken me, and ruined thyself? Has it come to
this?" It is rather an upbraiding question, in order to his
conviction and humiliation: <i>Where art thou?</i> Not, In what
<i>place?</i> but, In what <i>condition?</i> "Is this all thou hast
gotten by eating forbidden fruit? Thou that wouldest vie with me,
dost thou now fly from me?" Note, 1. Those who by sin have gone
astray from God should seriously consider where they are; they are
afar off from all good, in the midst of their enemies, in bondage
to Satan, and in the high road to utter ruin. This enquiry after
Adam may be looked upon as a gracious pursuit, in kindness to him,
and in order to his recovery. If God had not called to him, to
reclaim him, his condition would have been as desperate as that of
fallen angels; this lost sheep would have wandered endlessly, if
the good Shepherd had not sought after him, to bring him back, and,
in order to that, reminded him where he was, where he should not
be, and where he could not be either happy or easy. Note, 2. If
sinners will but consider where they are, they will not rest till
they return to God.</p>
<p class="indent" id="Gen.iv-p28">II. The trembling answer which Adam gave to
this question: <i>I heard thy voice in the garden, and I was
afraid,</i> <scripRef id="Gen.iv-p28.1" osisRef="Bible:Gen.3.10" parsed="|Gen|3|10|0|0" passage="Ge 3:10"><i>v.</i> 10</scripRef>. He
does not own his guilt, and yet in effect confesses it by owning
his shame and fear; but it is the common fault and folly of those
that have done an ill thing, when they are questioned about it, to
acknowledge no more than what is so manifest that they cannot deny
it. Adam was afraid, because he was naked; not only unarmed, and
therefore afraid to contend with God, but unclothed, and therefore
afraid so much as to appear before him. We have reason to be afraid
of approaching to God if we be not clothed and fenced with the
righteousness of Christ, for nothing but this will be armour of
proof and cover the shame of our nakedness. Let us therefore <i>put
on the Lord Jesus Christ,</i> and then draw near with humble
boldness.</p>
</div><scripCom id="Gen.iv-p28.2" osisRef="Bible:Gen.3.11-Gen.3.13" parsed="|Gen|3|11|3|13" passage="Ge 3:11-13" type="Commentary"/><div class="Commentary" id="Bible:Gen.3.11-Gen.3.13">
<p class="passage" id="Gen.iv-p29">11 And he said, Who told thee that thou
<i>wast</i> naked? Hast thou eaten of the tree, whereof I commanded
thee that thou shouldest not eat?   12 And the man said, The
woman whom thou gavest <i>to be</i> with me, she gave me of the
tree, and I did eat.   13 And the <span class="smallcaps" id="Gen.iv-p29.1">Lord</span> God said unto the woman, What <i>is</i>
this <i>that</i> thou hast done? And the woman said, The serpent
beguiled me, and I did eat.</p>
<p class="indent" id="Gen.iv-p30">We have here the offenders found guilty by
their own confession, and yet endeavouring to excuse and extenuate
their fault. They could not confess and justify what they had done,
but they confess and palliate it. Observe,</p>
<p class="indent" id="Gen.iv-p31">I. How their confession was extorted from

<pb id="Gen.iv-Page_28" n="28"/>

them. God put it to the man: <i>Who told thee
that thou wast naked?</i> <scripRef id="Gen.iv-p31.1" osisRef="Bible:Gen.3.11" parsed="|Gen|3|11|0|0" passage="Ge 3:11"><i>v.</i>
11</scripRef>. "How camest thou to be sensible of thy nakedness as
thy shame?" <i>Hast thou eaten of the forbidden tree?</i> Note,
though God knows all our sins, yet he will know them from us, and
requires from us an ingenuous confession of them; not that he may
be informed, but that we may be humbled. In this examination, God
reminds him of the command he had given him: "I commanded thee not
to eat of it, I thy Maker, I thy Master, I thy benefactor; I
commanded thee to the contrary." Sin appears most plain and most
sinful in the glass of the commandment, therefore God here sets it
before Adam; and in it we should see our faces. The question put to
the woman was, <i>What is this that thou hast done?</i> <scripRef id="Gen.iv-p31.2" osisRef="Bible:Gen.3.13" parsed="|Gen|3|13|0|0" passage="Ge 3:13"><i>v.</i> 13</scripRef>. "Wilt thou also own thy
fault, and make confession of it? And wilt thou see what an evil
thing it was?" Note, it concerns those who have eaten forbidden
fruit themselves, and especially those who have enticed others to
eat it likewise, seriously to consider what they have done. In
eating forbidden fruit, we have offended a great and gracious God,
broken a just and righteous law, violated a sacred and most solemn
covenant, and wronged our own precious souls by forfeiting God's
favour and exposing ourselves to his wrath and curse: in enticing
others to eat of it, we do the devil's work, make ourselves guilty
of other men's sins, and accessory to their ruin. <i>What is this
that we have done?</i></p>
<p class="indent" id="Gen.iv-p32">II. How their crime was extenuated by them
in their confession. It was to no purpose to plead <i>not
guilty.</i> The show of their countenances testified against them;
therefore they become their own accusers: "<i>I did eat,</i>" says
the man, "And so did I," says the woman; for when God judges he
will overcome. But these do not look like penitent confessions; for
instead of aggravating the sin, and taking shame to themselves,
they excuse the sin, and lay the shame and blame on others. 1. Adam
lays all the blame upon his wife. "She gave me of the tree, and
pressed me to eat of it, which I did, only to oblige her"—a
frivolous excuse. He ought to have taught her, not to have been
taught by her; and it was no hard matter to determine which of the
two he must be ruled by, his God or his wife. Learn, hence, never
to be brought to sin by that which will not bring us off in the
judgment; let not that bear us up in the commission which will not
bear us out in the trial; let us therefore never be overcome by
importunity to act against our consciences, nor ever displease God,
to please the best friend we have in the world. But this is not the
worst of it. He not only lays the blame upon his wife, but
expresses it so as tacitly to reflect on God himself: "It is the
woman whom thou gavest me, and gavest to be with me as my
companion, my guide, and my acquaintance; she gave me of the tree,
else I had not eaten of it." Thus he insinuates that God was
accessory to his sin: he gave him the woman, and she gave him the
fruit; so that he seemed to have it at but one remove from God's
own hand. Note, there is a strange proneness in those that are
tempted to say that they are tempted of God, as if our abusing
God's gifts would excuse our violation of God's laws. God gives us
riches, honours, and relations, that we may serve him cheerfully in
the enjoyment of them; but, if we take occasion from them to sin
against him, instead of blaming Providence for putting us into such
a condition, we must blame ourselves for perverting the gracious
designs of Providence therein. 2. Eve lays all the blame upon the
serpent: <i>The serpent beguiled me.</i> Sin is a brat that nobody
is willing to own, a sign that it is a scandalous thing. Those that
are willing enough to take the pleasure and profit of sin are
backward enough to take the blame and shame of it. "The serpent,
that subtle creature of thy making, which thou didst permit to come
into paradise to us, he beguiled me," or <i>made me to err;</i> for
our sins are our errors. Learn hence, (1.) That Satan's temptations
are all beguilings, his arguments are all fallacies, his
allurements are all cheats; when he speaks fair, believe him not.
Sin deceives us, and, by deceiving, cheats us. It is by the
<i>deceitfulness of sin</i> that the heart is hardened. See
<scripRef id="Gen.iv-p32.1" osisRef="Bible:Rom.7.11 Bible:Heb.3.13" parsed="|Rom|7|11|0|0;|Heb|3|13|0|0" passage="Ro 7:11,Heb 3:13">Rom. vii. 11; Heb. iii.
13</scripRef>. (2.) That though Satan's subtlety drew us into sin,
yet it will not justify us in sin: though he is the tempter, we are
the sinners; and indeed it is our own lust that draws us aside and
entices us, <scripRef id="Gen.iv-p32.2" osisRef="Bible:Jas.1.14" parsed="|Jas|1|14|0|0" passage="Jam 1:14">Jam. i. 14</scripRef>. Let
it not therefore lessen our sorrow and humiliation for sin that we
are beguiled into it; but rather let it increase our
self-indignation that we should suffer ourselves to be beguiled by
a known cheat and a sworn enemy. Well, this is all the prisoners at
the bar have to say why sentence should not be passed and execution
awarded, according to law; and this <i>all</i> is next to nothing,
in some respects worse than nothing.</p>
</div><scripCom id="Gen.iv-p32.3" osisRef="Bible:Gen.3.14-Gen.3.15" parsed="|Gen|3|14|3|15" passage="Ge 3:14-15" type="Commentary"/><div class="Commentary" id="Bible:Gen.3.14-Gen.3.15">
<h4 id="Gen.iv-p32.4">Sentence Passed on the Serpent; Intimation
of Messiah. (<span class="smallcaps" id="Gen.iv-p32.5">b. c.</span> 4004.)</h4>
<p class="passage" id="Gen.iv-p33">14 And the <span class="smallcaps" id="Gen.iv-p33.1">Lord</span>
God said unto the serpent, Because thou hast done this, thou
<i>art</i> cursed above all cattle, and above every beast of the
field; upon thy belly shalt thou go, and dust shalt thou eat all
the days of thy life:   15 And I will put enmity between thee
and the woman, and between thy seed and her seed; it shall bruise
thy head, and thou shalt bruise his heel.</p>
<p class="indent" id="Gen.iv-p34">The prisoners being found guilty by their
own confession, besides the personal and infallible knowledge of
the Judge, and nothing material being offered in arrest of
judgment,

<pb id="Gen.iv-Page_29" n="29"/>

God immediately proceeds to pass
sentence; and, in these verses, he begins (where the sin began)
with the serpent. God did not examine the serpent, nor ask him what
he had done nor why he did it; but immediately sentenced him, 1.
Because he was already convicted of rebellion against God, and his
malice and wickedness were notorious, not found by secret search,
but openly avowed and declared as Sodom's. 2. Because he was to be
for ever excluded from all hope of pardon; and why should any thing
be said to convince and humble him who was to find no place for
repentance? His wound was not searched, because it was not to be
cured. Some think the condition of the fallen angels was not
declared desperate and helpless, until now that they had seduced
man into the rebellion.</p>
<p class="indent" id="Gen.iv-p35">I. The sentence passed upon the tempter may
be considered as lighting upon the serpent, the brute-creature
which Satan made use of which was, as the rest, made for the
service of man, but was now abused to his hurt. Therefore, to
testify a displeasure against sin, and a jealousy for the injured
honour of Adam and Eve, God fastens a curse and reproach upon the
serpent, and makes it to groan, being burdened. See <scripRef id="Gen.iv-p35.1" osisRef="Bible:Rom.8.20" parsed="|Rom|8|20|0|0" passage="Ro 8:20">Rom. viii. 20</scripRef>. The devil's instruments
must share in the devil's punishments. Thus the bodies of the
wicked, though only instruments of unrighteousness, shall partake
of everlasting torments with the soul, the principal agent. Even
the ox that killed a man must be stoned, <scripRef id="Gen.iv-p35.2" osisRef="Bible:Exod.21.28-Exod.21.29" parsed="|Exod|21|28|21|29" passage="Ex 21:28,29">Exod. xxi. 28, 29</scripRef>. See here how God hates
sin, and especially how much displeased he is with those who entice
others into sin. It is a perpetual brand upon Jeroboam's name
<i>that he made Israel to sin.</i> Now, 1. The serpent is here laid
under the curse of God: <i>Thou art cursed above all cattle.</i>
Even the creeping things, when God made them, were blessed of him
(<scripRef id="Gen.iv-p35.3" osisRef="Bible:Gen.1.22" parsed="|Gen|1|22|0|0" passage="Ge 1:22"><i>ch.</i> i. 22</scripRef>), but sin
turned the blessing into a curse. <i>The serpent was more subtle
than any beast of the field</i> (<scripRef id="Gen.iv-p35.4" osisRef="Bible:Gen.3.1" parsed="|Gen|3|1|0|0" passage="Ge 3:1"><i>v.</i> 1</scripRef>), and here, <i>cursed above every
beast of the field.</i> Unsanctified subtlety often proves a great
curse to a man; and the more crafty men are to do evil the more
mischief they do, and, consequently, they shall receive the greater
damnation. Subtle tempters are the most accursed creatures under
the sun. 2. He is here laid under man's reproach and enmity. (1.)
He is to be for ever looked upon as a vile and despicable creature,
and a proper object of scorn and contempt: "<i>Upon thy belly thou
shalt go,</i> no longer upon feet, or half erect, but thou shalt
crawl along, thy belly cleaving to the earth," an expression of a
very abject miserable condition, <scripRef id="Gen.iv-p35.5" osisRef="Bible:Ps.44.25" parsed="|Ps|44|25|0|0" passage="Ps 44:25">Ps.
xliv. 25</scripRef>; "and thou shalt not avoid eating dust with thy
meat." His crime was that he tempted Eve to eat that which she
should not; his punishment was that he was necessitated to eat that
which he would not: <i>Dust thou shalt eat.</i> This denotes not
only a base and despicable condition, but a mean and pitiful
spirit; it is said of those whose courage has departed from them
that they <i>lick the dust like a serpent,</i> <scripRef id="Gen.iv-p35.6" osisRef="Bible:Mic.7.17" parsed="|Mic|7|17|0|0" passage="Mic 7:17">Mic. vii. 17</scripRef>. How sad it is that the
serpent's curse should be the covetous worldling's choice, whose
character it is that he <i>pants after the dust of the earth!</i>
<scripRef id="Gen.iv-p35.7" osisRef="Bible:Amos.2.7" parsed="|Amos|2|7|0|0" passage="Am 2:7">Amos ii. 7</scripRef>. These choose
their own delusions, and so shall their doom be. (2.) He is to be
for ever looked upon as a venomous noxious creature, and a proper
object of hatred and detestation: <i>I will put enmity between thee
and the woman.</i> The inferior creatures being made for man, it
was a curse upon any of them to be turned against man and man
against them; and this is part of the serpent's curse. The serpent
is hurtful to man, and often bruises his heel, because it can reach
no higher; nay, notice is taken of his biting the horses' heels,
<scripRef id="Gen.iv-p35.8" osisRef="Bible:Gen.49.17" parsed="|Gen|49|17|0|0" passage="Ge 49:17"><i>ch.</i> xlix. 17</scripRef>. But
man is victorious over the serpent, and bruises his head, that is,
gives him a mortal wound, aiming to destroy the whole generation of
vipers. It is the effect of this curse upon the serpent that,
though that creature is subtle and very dangerous, yet it prevails
not (as it would if God gave it commission) to the destruction of
mankind. This sentence pronounced upon the serpent is much
fortified by that promise of God to his people, <i>Thou shalt tread
upon the lion and the adder</i> (<scripRef id="Gen.iv-p35.9" osisRef="Bible:Ps.91.13" parsed="|Ps|91|13|0|0" passage="Ps 91:13">Ps.
xci. 13</scripRef>), and that of Christ to his disciples, <i>They
shall take up serpents</i> (<scripRef id="Gen.iv-p35.10" osisRef="Bible:Mark.16.18" parsed="|Mark|16|18|0|0" passage="Mk 16:18">Mark xvi.
18</scripRef>), witness Paul, who was unhurt by the viper that
fastened upon his hand. Observe here, The serpent and the woman had
just now been very familiar and friendly in discourse about the
forbidden fruit, and a wonderful agreement there was between them;
but here they are irreconcilably set at variance. Note, sinful
friendships justly end in mortal feuds: those that unite in
wickedness will not unite long.</p>
<p class="indent" id="Gen.iv-p36">II. This sentence may be considered as
levelled at the devil, who only made use of the serpent as his
vehicle in this appearance, but was himself the principal agent. He
that spoke through the serpent's mouth is here struck at through
the serpent's side, and is principally intended in the sentence,
which, like the pillar of cloud and fire, has a dark side towards
the devil and a bright side towards our first parents and their
seed. Great things are contained in these words.</p>
<p class="indent" id="Gen.iv-p37">1. A perpetual reproach is here fastened
upon that great enemy both to God and man. Under the cover of the
serpent, he is here sentenced to be, (1.) Degraded and accursed of
God. It is supposed that the sin which turned angels into devils
was pride, which is here justly punished by a great variety of
mortifications couched under the mean circumstances of a serpent
crawling on his belly and licking the dust. <i>How art thou fallen,
O Lucifer!</i> He that would be above God, and would head a
rebellion

<pb id="Gen.iv-Page_30" n="30"/>

against him, is justly exposed here
to contempt and lies to be trodden on; a man's pride will bring him
low, and God will humble those that will not humble themselves.
(2.) Detested and abhorred of all mankind. Even those that are
really seduced into his interest yet profess a hatred and
abhorrence of him; and all that are born of God make it their
constant care to keep themselves, that this wicked one touch them
not, <scripRef id="Gen.iv-p37.1" osisRef="Bible:1John.5.18" parsed="|1John|5|18|0|0" passage="1Jo 5:18">1 John v. 18</scripRef>. He is
here condemned to a state of war and irreconcilable enmity. (3.)
Destroyed and ruined at last by <i>the great Redeemer,</i>
signified by the breaking of his head. His subtle politics shall
all be baffled, his usurped power shall be entirely crushed, and he
shall be for ever a captive to the injured honour of divine
sovereignty. By being told of this now he was tormented before the
time.</p>
<p class="indent" id="Gen.iv-p38">2. A perpetual quarrel is here commenced
between the kingdom of God and the kingdom of the devil among men;
war is proclaimed between the seed of the woman and the seed of the
serpent. That war in heaven between Michael and the dragon began
now, <scripRef id="Gen.iv-p38.1" osisRef="Bible:Rev.12.7" parsed="|Rev|12|7|0|0" passage="Re 12:7">Rev. xii. 7</scripRef>. It is the
fruit of this enmity, (1.) That there is a continual conflict
between grace and corruption in the hearts of God's people. Satan,
by their corruptions, assaults them, buffets them, sifts them, and
seeks to devour them; they, by the exercise of their graces, resist
him, wrestle with him, quench his fiery darts, force him to flee
from them. Heaven and hell can never be reconciled, nor light and
darkness; no more can Satan and a sanctified soul, for these are
contrary the one to the other. (2.) That there is likewise a
continual struggle between the wicked and the godly in this world.
Those that love God account those their enemies that hate him,
<scripRef id="Gen.iv-p38.2" osisRef="Bible:Ps.139.21-Ps.139.22" parsed="|Ps|139|21|139|22" passage="Ps 139:21,22">Ps. cxxxix. 21, 22</scripRef>. And
all the rage and malice of persecutors against the people of God
are the fruit of this enmity, which will continue while there is a
godly man on this side heaven, and a wicked man on this side hell.
<i>Marvel not therefore if the world hate you,</i> <scripRef id="Gen.iv-p38.3" osisRef="Bible:1John.3.13" parsed="|1John|3|13|0|0" passage="1Jo 3:13">1 John iii. 13</scripRef>.</p>
<p class="indent" id="Gen.iv-p39">3. A gracious promise is here made of
Christ, as the deliverer of fallen man from the power of Satan.
Though what was said was addressed to the serpent, yet it was said
in the hearing of our first parents, who, doubtless, took the hints
of grace here given them, and saw a door of hope opened to them,
else the following sentence upon themselves would have overwhelmed
them. Here was the dawning of the gospel day. No sooner was the
wound given than the remedy was provided and revealed. Here, <i>in
the head of the book,</i> as the word is (<scripRef id="Gen.iv-p39.1" osisRef="Bible:Heb.10.7" parsed="|Heb|10|7|0|0" passage="Heb 10:7">Heb. x. 7</scripRef>), in the beginning of the Bible, it
is written of Christ, that he should <i>do the will of God.</i> By
faith in this promise, we have reason to think, our first parents,
and the patriarchs before the flood, were justified and saved and
to this promise, and the benefit of it, instantly serving God day
and night, they hoped to come. Notice is here given them of three
things concerning Christ:—(1.) His incarnation, that he should be
<i>the seed of the woman,</i> the seed of <i>that</i> woman;
therefore his genealogy (<scripRef id="Gen.iv-p39.2" osisRef="Bible:Luke.3.1-Luke.3.38" parsed="|Luke|3|1|3|38" passage="Lu 3:1-38">Luke
iii.</scripRef>) goes so high as to show him to be the son of Adam,
but God does the woman the honour to call him rather her seed,
because she it was whom the devil had beguiled, and on whom Adam
had laid the blame; herein God magnifies his grace, in that, though
the woman was first in the transgression, yet she shall be saved
<i>by</i> child-bearing (as some read it), that is, by the promised
seed who shall descend from her, <scripRef id="Gen.iv-p39.3" osisRef="Bible:1Tim.2.15" parsed="|1Tim|2|15|0|0" passage="1Ti 2:15">1
Tim. ii. 15</scripRef>. He was likewise to be the seed of a woman
only, of a virgin, that he might not be tainted with the corruption
of our nature; he was sent forth, <i>made of a woman</i> (<scripRef id="Gen.iv-p39.4" osisRef="Bible:Gal.4.4" parsed="|Gal|4|4|0|0" passage="Ga 4:4">Gal. iv. 4</scripRef>), that this promise might be
fulfilled. It is a great encouragement to sinners that their
Saviour <i>is the seed of the woman, bone of our bone,</i>
<scripRef id="Gen.iv-p39.5" osisRef="Bible:Heb.2.11 Bible:Heb.2.14" parsed="|Heb|2|11|0|0;|Heb|2|14|0|0" passage="Heb 2:11,14">Heb. ii. 11, 14</scripRef>. Man is
therefore sinful and unclean, because he is <i>born of a woman</i>
(<scripRef id="Gen.iv-p39.6" osisRef="Bible:Job.25.4" parsed="|Job|25|4|0|0" passage="Job 25:4">Job xxv. 4</scripRef>), and therefore
<i>his days are full of trouble,</i> <scripRef id="Gen.iv-p39.7" osisRef="Bible:Job.14.1" parsed="|Job|14|1|0|0" passage="Job 14:1">Job xiv. 1</scripRef>. But the seed of the woman was
made sin and a curse for us, so saving us from both. (2.) His
sufferings and death, pointed at in Satan's <i>bruising his
heel,</i> that is, his human nature. Satan tempted Christ in the
wilderness, to draw him into sin; and some think it was Satan that
terrified Christ in his agony, to drive him to despair. It was the
devil that put it into the heart of Judas to betray Christ, of
Peter to deny him, of the chief priests to prosecute him, of the
false witnesses to accuse him, and of Pilate to condemn him, aiming
in all this, by destroying the Saviour, to ruin the salvation; but,
on the contrary, it was by death that Christ <i>destroyed him that
had the power of death,</i> <scripRef id="Gen.iv-p39.8" osisRef="Bible:Heb.2.14" parsed="|Heb|2|14|0|0" passage="Heb 2:14">Heb. ii.
14</scripRef>. Christ's heel was bruised when his feet were pierced
and nailed to the cross, and Christ's sufferings are continued in
the sufferings of the saints for his name. The devil tempts them,
casts them into prison, persecutes and slays them, and so bruises
the heel of Christ, who is afflicted in their afflictions. But,
while the heel is bruised on earth, it is well that the head is
safe in heaven. (3.) His victory over Satan thereby. Satan had now
trampled upon the woman, and insulted over her; but the seed of the
woman should be raised up in the fulness of time to avenge her
quarrel, and to trample upon him, to spoil him, to lead him
captive, and to <i>triumph over him,</i> <scripRef id="Gen.iv-p39.9" osisRef="Bible:Col.2.15" parsed="|Col|2|15|0|0" passage="Col 2:15">Col. ii. 15</scripRef>. <i>He shall bruise his head,</i>
that is, he shall destroy all his politics and all his powers, and
give a total overthrow to his kingdom and interest. Christ baffled
Satan's temptations, rescued souls out of his hands, cast him out
of the bodies of people, dispossessed the strong man armed, and
divided his spoil: by his death, he gave a fatal and

<pb id="Gen.iv-Page_31" n="31"/>

incurable blow to the devil's kingdom, a wound to the
head of this beast, that can never be healed. As his gospel gets
ground, <i>Satan falls</i> (<scripRef id="Gen.iv-p39.10" osisRef="Bible:Luke.10.18" parsed="|Luke|10|18|0|0" passage="Lu 10:18">Luke x.
18</scripRef>) and is <i>bound,</i> <scripRef id="Gen.iv-p39.11" osisRef="Bible:Rev.20.2" parsed="|Rev|20|2|0|0" passage="Re 20:2">Rev. xx. 2</scripRef>. By his grace, he treads Satan
under his people's feet (<scripRef id="Gen.iv-p39.12" osisRef="Bible:Rom.16.20" parsed="|Rom|16|20|0|0" passage="Ro 16:20">Rom. xvi.
20</scripRef>) and will shortly cast him into the lake of fire,
<scripRef id="Gen.iv-p39.13" osisRef="Bible:Rev.20.10" parsed="|Rev|20|10|0|0" passage="Re 20:10">Rev. xx. 10</scripRef>. And the
devil's perpetual overthrow will be the complete and everlasting
joy and glory of the chosen remnant.</p>
</div><scripCom id="Gen.iv-p39.14" osisRef="Bible:Gen.3.16" parsed="|Gen|3|16|0|0" passage="Ge 3:16" type="Commentary"/><div class="Commentary" id="Bible:Gen.3.16">
<h4 id="Gen.iv-p39.15">Sentence Passed on Eve. (<span class="smallcaps" id="Gen.iv-p39.16">b. c.</span> 4004.)</h4>
<p class="passage" id="Gen.iv-p40">16 Unto the woman he said, I will greatly
multiply thy sorrow and thy conception; in sorrow thou shalt bring
forth children; and thy desire <i>shall be</i> to thy husband, and
he shall rule over thee.</p>
<p class="indent" id="Gen.iv-p41">We have here the sentence passed upon the
woman for her sin. Two things she is condemned to: a state of
sorrow, and a state of subjection, proper punishments of a sin in
which she had gratified her pleasure and her pride.</p>
<p class="indent" id="Gen.iv-p42">I. She is here put into a state of sorrow,
one particular of which only is specified, that in bringing forth
children; but it includes all those impressions of grief and fear
which the mind of that tender sex is most apt to receive, and all
the common calamities which they are liable to. Note, sin brought
sorrow into the world; it was this that made the world a vale of
tears, brought showers of trouble upon our heads, and opened
springs of sorrows in our hearts, and so deluged the world: had we
known no guilt, we should have known no grief. The pains of
child-bearing, which are great to a proverb, a scripture proverb,
are the effect of sin; every pang and every groan of the travailing
woman speak aloud the fatal consequences of sin: this comes of
eating forbidden fruit. Observe, 1. The sorrows are here said to be
multiplied, <i>greatly multiplied.</i> All the sorrows of this
present time are so; many are the calamities which human life is
liable to, of various kinds, and often repeated, the clouds
returning after the rain, and no marvel that our sorrows are
multiplied when our sins are: both are innumerable evils. The
sorrows of child-bearing are multiplied; for they include, not only
the travailing throes, but the indispositions before (it is sorrow
from the conception), and the nursing toils and vexations after;
and after all, if the children prove wicked and foolish, they are,
more than ever, the heaviness of her that bore them. Thus are the
sorrows multiplied; as one grief is over, another succeeds in this
world. 2. It is God that multiplies our sorrows: <i>I will do
it.</i> God, as a righteous Judge, does it, which ought to silence
us under all our sorrows; as many as they are, we have deserved
them all, and more: nay, God, as a tender Father, does it for our
necessary correction, that we may be humbled for sin, and weaned
from the world by all our sorrows; and the good we get by them,
with the comfort we have under them, will abundantly balance our
sorrows, how greatly soever they are multiplied.</p>
<p class="indent" id="Gen.iv-p43">II. She is here put into a state of
subjection. The whole sex, which by creation was equal with man,
is, for sin, made inferior, and forbidden to <i>usurp
authority,</i> <scripRef id="Gen.iv-p43.1" osisRef="Bible:1Tim.2.11-1Tim.2.12" parsed="|1Tim|2|11|2|12" passage="1Ti 2:11,12">1 Tim. ii. 11,
12</scripRef>. The wife particularly is hereby put under the
dominion of her husband, and is not <i>sui juris—at her own
disposal,</i> of which see an instance in that law, <scripRef id="Gen.iv-p43.2" osisRef="Bible:Num.30.6-Num.30.8" parsed="|Num|30|6|30|8" passage="Nu 30:6-8">Num. xxx. 6-8</scripRef>, where the husband is
empowered, if he please, to disannul the vows made by the wife.
This sentence amounts only to that command, <i>Wives, be in
subjection to your own husbands;</i> but the entrance of sin has
made that duty a punishment, which otherwise it would not have
been. If man had not sinned, he would always have ruled with wisdom
and love; and, if the woman had not sinned, she would always have
obeyed with humility and meekness; and then the dominion would have
been no grievance: but our own sin and folly make our yoke heavy.
If Eve had not eaten forbidden fruit herself, and tempted her
husband to eat it, she would never have complained of her
subjection; therefore it ought never to be complained of, though
harsh; but sin must be complained of, that made it so. Those wives
who not only despise and disobey their husbands, but domineer over
them, do not consider that they not only violate a divine law, but
thwart a divine sentence.</p>
<p class="indent" id="Gen.iv-p44">III. Observe here how mercy is mixed with
wrath in this sentence. The woman shall have sorrow, but it shall
be in bringing forth children, and the sorrow shall be <i>forgotten
for joy that a child is born,</i> <scripRef id="Gen.iv-p44.1" osisRef="Bible:John.16.21" parsed="|John|16|21|0|0" passage="Joh 16:21">John xvi. 21</scripRef>. She shall be subject, but it
shall be to her own husband that loves her, not to a stranger, or
an enemy: the sentence was not a curse, to bring her to ruin, but a
chastisement, to bring her to repentance. It was well that enmity
was not put between the man and the woman, as there was between the
serpent and the woman.</p>
</div><scripCom id="Gen.iv-p44.2" osisRef="Bible:Gen.3.17-Gen.3.19" parsed="|Gen|3|17|3|19" passage="Ge 3:17-19" type="Commentary"/><div class="Commentary" id="Bible:Gen.3.17-Gen.3.19">
<h4 id="Gen.iv-p44.3">Sentence Passed on Adam; Consequences of the
Fall. (<span class="smallcaps" id="Gen.iv-p44.4">b. c.</span> 4004.)</h4>
<p class="passage" id="Gen.iv-p45">17 And unto Adam he said, Because thou hast
hearkened unto the voice of thy wife, and hast eaten of the tree,
of which I commanded thee, saying, Thou shalt not eat of it: cursed
<i>is</i> the ground for thy sake; in sorrow shalt thou eat
<i>of</i> it all the days of thy life;   18 Thorns also and
thistles shall it bring forth to thee; and thou shalt eat the herb
of the field;   19 In the sweat of thy face shalt thou eat
bread, till thou return unto the ground; for out of it wast thou
taken: for dust thou <i>art,</i> and unto dust shalt thou
return.</p>
<pb id="Gen.iv-Page_32" n="32"/>
<p class="indent" id="Gen.iv-p46">We have here the sentence passed upon Adam,
which is prefaced with a recital of his crime: <i>Because thou hast
hearkened to the voice of thy wife,</i> <scripRef id="Gen.iv-p46.1" osisRef="Bible:Gen.3.17" parsed="|Gen|3|17|0|0" passage="Ge 3:17"><i>v.</i> 17</scripRef>. He excused the fault, by laying
it on his wife: <i>She gave it me.</i> But God does not admit the
excuse. She could but tempt him, she could not force him; though it
was her fault to persuade him to eat, it was his fault to hearken
to her. Thus men's frivolous pleas will, in the day of God's
judgment, not only be overruled, but turned against them, and made
the grounds of their sentence. <i>Out of thine own mouth will I
judge thee.</i> Observe,</p>
<p class="indent" id="Gen.iv-p47">I. God put marks of his displeasure on Adam
in three instances:—</p>
<p class="indent" id="Gen.iv-p48">1. His habitation is, by this sentence,
cursed: <i>Cursed is the ground for thy sake;</i> and the effect of
that curse is, <i>Thorns and thistles shall it bring forth unto
thee.</i> It is here intimated that his habitation should be
changed; he should no longer dwell in a distinguished, blessed,
paradise, but should be removed to common ground, and that cursed.
The ground, or earth, is here put for the whole visible creation,
which, by the sin of man, is made subject to vanity, the several
parts of it being not so serviceable to man's comfort and happiness
as they were designed to be when they were made, and would have
been if he had not sinned. God gave the earth to the children of
men, designing it to be a comfortable dwelling to them. But sin has
altered the property of it. It is now cursed for man's sin; that
is, it is a dishonourable habitation, it bespeaks man mean, that
his foundation is in the dust; it is a dry and barren habitation,
its spontaneous productions are now weeds and briers, something
nauseous or noxious; what good fruits it produces must be extorted
from it by the ingenuity and industry of man. Fruitfulness was its
blessing, for man's service (<scripRef id="Gen.iv-p48.1" osisRef="Bible:Gen.1.11 Bible:Gen.1.29" parsed="|Gen|1|11|0|0;|Gen|1|29|0|0" passage="Ge 1:11,29"><i>ch.</i> i. 11, 29</scripRef>), and now barrenness
was its curse, for man's punishment. It is not what it was in the
day it was created. Sin turned a fruitful land into barrenness; and
man, having become as the wild ass's colt, has the wild ass's lot,
<i>the wilderness for his habitation,</i> and the <i>barren land
his dwelling,</i> <scripRef id="Gen.iv-p48.2" osisRef="Bible:Job.39.6 Bible:Ps.68.6" parsed="|Job|39|6|0|0;|Ps|68|6|0|0" passage="Job 39:6,Ps 68:6">Job xxxix.
6; Ps. lxviii. 6</scripRef>. Had not this curse been in part
removed, for aught I know, the earth would have been for ever
barren, and never produced any thing but thorns and thistles. The
ground is <i>cursed,</i> that is, doomed to destruction at the end
of time, when the earth, and <i>all the works that are therein,
shall be burnt up</i> for the sin of man, the measure of whose
iniquity will then be full, <scripRef id="Gen.iv-p48.3" osisRef="Bible:2Pet.3.7 Bible:2Pet.3.10" parsed="|2Pet|3|7|0|0;|2Pet|3|10|0|0" passage="2Pe 3:7,10">2 Pet.
iii. 7, 10</scripRef>. But observe a mixture of mercy in this
sentence. (1.) Adam himself is not cursed, as the serpent was
(<scripRef id="Gen.iv-p48.4" osisRef="Bible:Gen.3.14" parsed="|Gen|3|14|0|0" passage="Ge 3:14"><i>v.</i> 14</scripRef>), but only the
ground for his sake. God had blessings in him, even the holy seed:
<i>Destroy it not, for that blessing is in it,</i> <scripRef id="Gen.iv-p48.5" osisRef="Bible:Isa.65.8" parsed="|Isa|65|8|0|0" passage="Isa 65:8">Isa. lxv. 8</scripRef>. And he had blessings in
store for him; therefore he is not directly and immediately cursed,
but, as it were, at second hand. (2.) He is yet above ground. The
earth does not open and swallow him up; only it is not what it was:
as he continues alive, notwithstanding his degeneracy from his
primitive purity and rectitude, so the earth continues to be his
habitation, notwithstanding its degeneracy from its primitive
beauty and fruitfulness. (3.) This curse upon the earth, which cut
off all expectations of a happiness in things below, might direct
and quicken him to look for bliss and satisfaction only in things
above.</p>
<p class="indent" id="Gen.iv-p49">2. His employments and enjoyments are all
embittered to him.</p>
<p class="indent" id="Gen.iv-p50">(1.) His business shall henceforth become a
toil to him, and he shall go on with it <i>in the sweat of his
face,</i> <scripRef id="Gen.iv-p50.1" osisRef="Bible:Gen.3.19" parsed="|Gen|3|19|0|0" passage="Ge 3:19"><i>v.</i> 19</scripRef>. His
business, before he sinned, was a constant pleasure to him, the
garden was then dressed without any uneasy labour, and kept without
any uneasy care; but now his labour shall be a weariness and shall
waste his body; his care shall be a torment and shall afflict his
mind. The curse upon the ground which made it barren, and produced
thorns and thistles, made his employment about it much more
difficult and toilsome. If Adam had not sinned, he had not sweated.
Observe here, [1.] That labour is our duty, which we must
faithfully perform; we are bound to work, not as creatures only,
but as criminals; it is part of our sentence, which idleness
daringly defies. [2.] That uneasiness and weariness with labour are
our just punishment, which we must patiently submit to, and not
complain of, since they are less than our iniquity deserves. Let
not us, by inordinate care and labour, make our punishment heavier
than God has made it; but rather study to lighten our burden, and
wipe off our sweat, by eyeing Providence in all and expecting rest
shortly.</p>
<p class="indent" id="Gen.iv-p51">(2.) His food shall henceforth become (in
comparison with what it had been) unpleasant to him. [1.] The
matter of his food is changed; he must now eat the herb of the
field, and must no longer be feasted with the delicacies of the
garden of Eden. Having by sin made himself like the beasts that
perish, he is justly turned to be a fellow-commoner with them, and
to <i>eat grass as oxen, till he know that the heavens do rule.</i>
[2.] There is a change in the manner of his eating it: <i>In
sorrow</i> (<scripRef id="Gen.iv-p51.1" osisRef="Bible:Gen.3.17" parsed="|Gen|3|17|0|0" passage="Ge 3:17"><i>v.</i> 17</scripRef>).
and <i>in the sweat of his face</i> (<scripRef id="Gen.iv-p51.2" osisRef="Bible:Gen.3.19" parsed="|Gen|3|19|0|0" passage="Ge 3:19"><i>v.</i> 19</scripRef>) he must eat of it. Adam could
not but eat in sorrow all the days of his life, remembering the
forbidden fruit he had eaten, and the guilt and shame he had
contracted by it. Observe, <i>First,</i> That human life is exposed
to many miseries and calamities, which very much embitter the poor
remains of its pleasures and delights. Some never eat with pleasure
(<scripRef id="Gen.iv-p51.3" osisRef="Bible:Job.21.25" parsed="|Job|21|25|0|0" passage="Job 21:25">Job xxi. 25</scripRef>), through
sickness or melancholy; all, even the best, have cause to eat with
sorrow for sin; and all, even the happiest in this world, have some
allays to their joy: troops of diseases, disasters, and deaths, in
various shapes, entered

<pb id="Gen.iv-Page_33" n="33"/>

the world with sin,
and still ravage it. <i>Secondly,</i> That the righteousness of God
is to be acknowledged in all the sad consequences of sin.
<i>Wherefore then should a living man complain?</i> Yet, in this
part of the sentence, there is also a mixture of mercy. He shall
sweat, but his toil shall make his rest the more welcome when he
returns to his earth, as to his bed; he shall grieve, but he shall
not starve; he shall have sorrow, but in that sorrow he shall eat
bread, which shall strengthen his heart under his sorrows. He is
not sentenced to eat dust as the serpent, only to eat the herb of
the field.</p>
<p class="indent" id="Gen.iv-p52">3. His life also is but short. Considering
how full of trouble his days are, it is in favour to him that they
are few; yet death being dreadful to nature (yea, even though life
be unpleasant) <i>that</i> concludes the sentence. "Thou shalt
<i>return to the ground out of which thou wast taken;</i> thy body,
that part of thee which was taken out of the ground, shall return
to it again; for <i>dust thou art.</i>" This points either to the
first original of his body; it was made <i>of the dust,</i> nay it
was <i>made dust,</i> and was still so; so that there needed no
more than to recall the grant of immortality, and to withdraw the
power which was put forth to support it, and then he would, of
course, <i>return to dust.</i> Or to the present corruption and
degeneracy of his mind: <i>Dust thou art,</i> that is, "Thy
precious soul is now lost and buried in the dust of the body and
the mire of the flesh; it was made spiritual and heavenly, but it
has become carnal and earthly." His doom is therefore read: "<i>To
dust thou shalt return.</i> Thy body shall be forsaken by thy soul,
and become itself a lump of dust; and then it shall be lodged in
the grave, the proper place for it, and mingle itself with the dust
of the earth," <i>our dust,</i> <scripRef id="Gen.iv-p52.1" osisRef="Bible:Ps.104.29" parsed="|Ps|104|29|0|0" passage="Ps 104:29">Ps.
civ. 29</scripRef>. <i>Earth to earth, dust to dust.</i> Observe
here, (1.) That man is a mean frail creature, <i>little</i> as
dust, the small dust of the balance—<i>light</i> as dust,
altogether lighter than vanity—<i>weak</i> as dust, and of no
consistency. Our strength is not the strength of stones; he that
made us considers it, and <i>remembers that we are dust,</i>
<scripRef id="Gen.iv-p52.2" osisRef="Bible:Ps.103.14" parsed="|Ps|103|14|0|0" passage="Ps 103:14">Ps. ciii. 14</scripRef>. Man is
indeed the <i>chief part of the dust of the world</i> (<scripRef id="Gen.iv-p52.3" osisRef="Bible:Prov.8.26" parsed="|Prov|8|26|0|0" passage="Pr 8:26">Prov. viii. 26</scripRef>), but still he is dust.
(2.) That he is a mortal dying creature, and hastening to the
grave. Dust may be raised, for a time, into a little cloud, and may
seem considerable while it is held up by the wind that raised it;
but, when the force of that is spent, it falls again, and returns
to the earth out of which it was raised. Such a thing is man; a
great man is but a great mass of dust, and must return to his
earth. (3.) That sin brought death into the world. If Adam had not
sinned, he would not have died, <scripRef id="Gen.iv-p52.4" osisRef="Bible:Rom.5.12" parsed="|Rom|5|12|0|0" passage="Ro 5:12">Rom. v.
12</scripRef>. God entrusted Adam with a spark of immortality,
which he, by a patient continuance in well-doing, might have blown
up into an everlasting flame; but he foolishly blew it out by
wilful sin: and now death is <i>the wages of sin, and sin is the
sting of death.</i></p>
<p class="indent" id="Gen.iv-p53">II. We must not go off from this sentence
upon our first parents, which we are all so nearly concerned in,
and feel from, to this day, till we have considered two
things:—</p>
<p class="indent" id="Gen.iv-p54">1. How fitly the sad consequences of sin
upon the soul of Adam and his sinful race were represented and
figured out by this sentence, and perhaps were more intended in it
than we are aware of. Though that misery only is mentioned which
affected the body, yet that was a pattern of spiritual miseries,
the curse that entered into the soul. (1.) The pains of a woman in
travail represent the terrors and pangs of a guilty conscience,
awakened to a sense of sin; from the conception of lust, these
sorrows are greatly multiplied, and, sooner or later, will come
upon the sinner like pain upon a woman in travail, which cannot be
avoided. (2.) The state of subjection to which the woman was
reduced represents that loss of spiritual liberty and freedom of
will which is the effect of sin. The dominion of sin in the soul is
compared to that of a husband (<scripRef id="Gen.iv-p54.1" osisRef="Bible:Rom.7.1-Rom.7.5" parsed="|Rom|7|1|7|5" passage="Ro 7:1-5">Rom.
vii. 1-5</scripRef>), the sinner's desire is towards it, for he is
fond of his slavery, and it rules over him. (3.) The curse of
barrenness which was brought upon the earth, and its produce of
briars and thorns, are a fit representation of the barrenness of a
corrupt and sinful soul in that which is good and its fruitfulness
in evil. It is all overgrown with thorns, and nettles cover the
face of it; and therefore it is <i>nigh unto cursing,</i> <scripRef id="Gen.iv-p54.2" osisRef="Bible:Heb.6.8" parsed="|Heb|6|8|0|0" passage="Heb 6:8">Heb. vi. 8</scripRef>. (4.) The toil and sweat
bespeak the difficulty which, through the infirmity of the flesh,
man labours under, in the service of God and the work of religion,
so hard has it now become to <i>enter into the kingdom of
heaven.</i> Blessed be God, it is not impossible. (5.) The
embittering of his food to him bespeaks the soul's want of the
comfort of God's favour, which is life, and the bread of life. (6.)
The soul, like the body, returns to the dust of this world; its
tendency is that way; it has an earthy taint, <scripRef id="Gen.iv-p54.3" osisRef="Bible:John.3.31" parsed="|John|3|31|0|0" passage="Joh 3:31">John iii. 31</scripRef>.</p>
<p class="indent" id="Gen.iv-p55">2. How admirably the satisfaction our Lord
Jesus made by his death and sufferings answered to the sentence
here passed upon our first parents. (1.) Did travailing pains come
in with sin? We read of the <i>travail of Christ's soul</i>
(<scripRef id="Gen.iv-p55.1" osisRef="Bible:Isa.53.11" parsed="|Isa|53|11|0|0" passage="Isa 53:11">Isa. liii. 11</scripRef>); and the
pains of death he was held by are called <b><i>odinai</i></b>
(<scripRef id="Gen.iv-p55.2" osisRef="Bible:Acts.2.24" parsed="|Acts|2|24|0|0" passage="Ac 2:24">Acts ii. 24</scripRef>), <i>the pains
of a woman in travail.</i> (2.) Did subjection come in with sin?
Christ was made under the law, <scripRef id="Gen.iv-p55.3" osisRef="Bible:Gal.4.4" parsed="|Gal|4|4|0|0" passage="Ga 4:4">Gal. iv.
4</scripRef>. (3.) Did the curse come in with sin? Christ was made
a curse for us, died a cursed death, <scripRef id="Gen.iv-p55.4" osisRef="Bible:Gal.3.13" parsed="|Gal|3|13|0|0" passage="Ga 3:13">Gal. iii. 13</scripRef>. (4.) Did thorns come in with
sin? He was crowned with thorns for us. (5.) Did sweat come in with
sin? He for us did sweat as it were great drops of blood. (6.) Did
sorrow come in with sin? He was a man of sorrows, his soul was, in
his agony, exceedingly sorrowful. (7.) Did death come in with sin?
He became obedient unto death. Thus

<pb id="Gen.iv-Page_34" n="34"/>

is the
plaster as wide as the wound. Blessed be God for Jesus Christ!</p>
</div><scripCom id="Gen.iv-p55.5" osisRef="Bible:Gen.3.20" parsed="|Gen|3|20|0|0" passage="Ge 3:20" type="Commentary"/><div class="Commentary" id="Bible:Gen.3.20">
<p class="passage" id="Gen.iv-p56">20 And Adam called his wife's name Eve; because
she was the mother of all living.</p>
<p class="indent" id="Gen.iv-p57">God having named the man, and called him
<i>Adam,</i> which signifies <i>red earth,</i> Adam, in further
token of dominion, named the woman, and called her <i>Eve,</i> that
is, <i>life.</i> Adam bears the name of the dying body, Eve that of
the living soul. The reason of the name is here given (some think,
by Moses the historian, others, by Adam himself): <i>Because she
was</i> (that is, was to be) <i>the mother of all living.</i> He
had before called her <i>Ishah—woman,</i> as a wife; here he calls
her <i>Evah—life,</i> as a mother. Now, 1. If this was done by
divine direction, it was an instance of God's favour, and, like the
new naming of Abraham and Sarah, it was a seal of the covenant, and
an assurance to them that, notwithstanding their sin and his
displeasure against them for it, he had not reversed that blessing
wherewith he had blessed them: <i>Be fruitful and multiply.</i> It
was likewise a confirmation of the promise now made, that the seed
of the woman, of this woman, should break the serpent's head. 2. If
Adam did it of himself, it was an instance of his faith in the word
of God. Doubtless it was not done, as some have suspected, in
contempt or defiance of the curse, but rather in a humble
confidence and dependence upon the blessing. (1.) The blessing of a
reprieve, admiring the patience of God, that he should spare such
sinners to be the parents of all living, and that he did not
immediately shut up those fountains of the human life and nature,
because they could send forth no other than polluted, poisoned,
streams. (2.) The blessing of a Redeemer, the promised seed, to
whom Adam had an eye, in calling his wife <i>Eve—life;</i> for he
should be the life of all the living, and in him all the families
of the earth should be blessed, in hope of which he thus
triumphs.</p>
</div><scripCom id="Gen.iv-p57.1" osisRef="Bible:Gen.3.21" parsed="|Gen|3|21|0|0" passage="Ge 3:21" type="Commentary"/><div class="Commentary" id="Bible:Gen.3.21">
<p class="passage" id="Gen.iv-p58">21 Unto Adam also and to his wife did the <span class="smallcaps" id="Gen.iv-p58.1">Lord</span> God make coats of skins, and clothed
them.</p>
<p class="indent" id="Gen.iv-p59">We have here a further instance of God's
care concerning our first parents, notwithstanding their sin.
Though he corrects his disobedient children, and put them under the
marks of his displeasure, yet he does not disinherit them, but,
like a tender father, provides the herb of the field for their food
and <i>coats of skins</i> for their clothing. Thus the father
provided for the returning prodigal, <scripRef id="Gen.iv-p59.1" osisRef="Bible:Luke.15.22" parsed="|Luke|15|22|0|0" passage="Lu 15:22">Luke xv. 22, 23</scripRef>. If the Lord had been pleased
to kill them, he would not have done this for them. Observe, 1.
That clothes came in with sin. We should have had no occasion for
them, either for defence or decency, if sin had not made us naked,
to our shame. Little reason therefore we have to be proud of our
clothes, which are but the badges of our poverty and infamy. 2.
That when God made clothes for our first parents he made them warm
and strong, but coarse and very plain: not robes of scarlet, but
coats of skin. Their clothes were made, not of silk and satin, but
plain skins; not trimmed, nor embroidered, none of the ornaments
which the daughters of Sion afterwards invented, and prided
themselves in. Let the poor, that are meanly clad, learn hence not
to complain: having food and a covering, let them be content; they
are as well done to as Adam and Eve were. And let the rich, that
are finely clad, learn hence not to make the putting on of apparel
their adorning, <scripRef id="Gen.iv-p59.2" osisRef="Bible:1Pet.3.3" parsed="|1Pet|3|3|0|0" passage="1Pe 3:3">1 Pet. iii.
3</scripRef>. 3. That God is to be acknowledged with thankfulness,
not only in giving us food, but in giving us clothes also,
<scripRef id="Gen.iv-p59.3" osisRef="Bible:Gen.28.20" parsed="|Gen|28|20|0|0" passage="Ge 28:20"><i>ch.</i> xxviii. 20</scripRef>. The
wool and the flax are his, as well as <i>the corn and the wine,</i>
<scripRef id="Gen.iv-p59.4" osisRef="Bible:Hos.2.9" parsed="|Hos|2|9|0|0" passage="Ho 2:9">Hos. ii. 9</scripRef>. 4. These coats of
skin had a significancy. The beasts whose skins they were must be
slain, slain before their eyes, to show them what death is, and (as
it is <scripRef id="Gen.iv-p59.5" osisRef="Bible:Eccl.3.18" parsed="|Eccl|3|18|0|0" passage="Ec 3:18">Eccl. iii. 18</scripRef>) that
they may see that they themselves were beasts, mortal and dying. It
is supposed that they were slain, not for food, but for sacrifice,
to typify the great sacrifice, which, in the latter end of the
world, should be offered once for all. Thus the first thing that
died was a sacrifice, or Christ in a figure, who is therefore said
to be the <i>Lamb slain from the foundation of the world.</i> These
sacrifices were divided between God and man, in token of
reconciliation: the flesh was offered to God, a whole
burnt-offering; the skins were given to man for clothing,
signifying that, Jesus Christ having offered himself to God a
sacrifice of a sweet-smelling savour, we are to clothe ourselves
with his righteousness as with a garment, that the shame of our
nakedness may not appear. Adam and Eve made for themselves aprons
of fig-leaves, a covering too narrow for them to <i>wrap themselves
in,</i> <scripRef id="Gen.iv-p59.6" osisRef="Bible:Isa.28.20" parsed="|Isa|28|20|0|0" passage="Isa 28:20">Isa. xxviii. 20</scripRef>.
Such are all the rags of our own righteousness. But God made them
coats of skins; large, and strong, and durable, and fit for them;
such is the righteousness of Christ. Therefore <i>put on the Lord
Jesus Christ.</i></p>
</div><scripCom id="Gen.iv-p59.7" osisRef="Bible:Gen.3.22-Gen.3.24" parsed="|Gen|3|22|3|24" passage="Ge 3:22-24" type="Commentary"/><div class="Commentary" id="Bible:Gen.3.22-Gen.3.24">
<h4 id="Gen.iv-p59.8">Adam and Eve Expelled from
Eden. (<span class="smallcaps" id="Gen.iv-p59.9">b. c.</span> 4004.)</h4>
<p class="passage" id="Gen.iv-p60">22 And the <span class="smallcaps" id="Gen.iv-p60.1">Lord</span>
God said, Behold, the man is become as one of us, to know good and
evil: and now, lest he put forth his hand, and take also of the
tree of life, and eat, and live for ever:   23 Therefore the
<span class="smallcaps" id="Gen.iv-p60.2">Lord</span> God sent him forth from the
garden of Eden, to till the ground from whence he was taken.  
24 So he drove out the man; and he placed at the east of the garden
of Eden cherubims, and a flaming sword which turned every way, to
keep the way of the tree of life.</p>
<p class="indent" id="Gen.iv-p61">Sentence being passed upon the offenders,

<pb id="Gen.iv-Page_35" n="35"/>

we have here execution, in part, done upon
them immediately. Observe here,</p>
<p class="indent" id="Gen.iv-p62">I. How they were justly disgraced and
shamed before God and the holy angels, by the ironical upbraiding
of them with the issue of their enterprise: "<i>Behold, the man has
become as one of us, to know good and evil!</i> A goodly god he
makes! Does he not? See what he has got, what preferments, what
advantages, by eating forbidden fruit!" This was said to awaken and
humble them, and to bring them to a sense of their sin and folly,
and to repentance for it, that, seeing themselves thus wretchedly
deceived by following the devil's counsel, they might henceforth
pursue the happiness God should offer in the way he should
prescribe. God thus <i>fills their faces with shame, that they may
seek his name,</i> <scripRef id="Gen.iv-p62.1" osisRef="Bible:Ps.83.16" parsed="|Ps|83|16|0|0" passage="Ps 83:16">Ps. lxxxiii.
16</scripRef>. He puts them to this confusion, in order to their
conversion. True penitents will thus upbraid themselves: "What
fruit have I now by sin? <scripRef id="Gen.iv-p62.2" osisRef="Bible:Rom.6.21" parsed="|Rom|6|21|0|0" passage="Ro 6:21">Rom. vi.
21</scripRef>. Have I gained what I foolishly promised myself in a
sinful way? No, no, it never proved what it pretended to, but the
contrary."</p>
<p class="indent" id="Gen.iv-p63">II. How they were justly discarded, and
shut out of paradise, which was a part of the sentence implied in
that, <i>Thou shalt eat the herb of the field.</i> Here we
have,</p>
<p class="indent" id="Gen.iv-p64">1. The reason God gave why he shut man out
of paradise; not only because he had put forth his hand, and taken
of the tree of knowledge, which was his sin, but lest he should
again put forth his hand, and take also of the tree of life (now
forbidden him by the divine sentence, as before the tree of
knowledge was forbidden by the law), and should dare to eat of that
tree, and so profane a divine sacrament and defy a divine sentence,
and yet flatter himself with a conceit that thereby he should live
forever. Observe, (1.) There is a foolish proneness in those that
have rendered themselves unworthy of the substance of Christian
privileges to catch at the signs and shadows of them. Many that
like not the terms of the covenant, yet, for their reputation's
sake, are fond of the seals of it. (2.) It is not only justice, but
kindness, to such, to be denied them; for, by usurping that to
which they have no title, they affront God and make their sin the
more heinous, and by building their hopes upon a wrong foundation
they render their conversion the more difficult and their ruin the
more deplorable.</p>
<p class="indent" id="Gen.iv-p65">2. The method God took, in giving him this
bill of divorce, and expelling and excluding him from this garden
of pleasure. He turned him out, and kept him out.</p>
<p class="indent" id="Gen.iv-p66">(1.) He turned him out, from the garden to
the common. This is twice mentioned: <i>He sent him forth</i>
<scripRef id="Gen.iv-p66.1" osisRef="Bible:Gen.3.23" parsed="|Gen|3|23|0|0" passage="Ge 3:23"><i>v.</i> 23</scripRef>), and then
<i>he drove him out,</i> <scripRef id="Gen.iv-p66.2" osisRef="Bible:Gen.3.24" parsed="|Gen|3|24|0|0" passage="Ge 3:24"><i>v.</i>
24</scripRef>. God bade him go out, told him that that was no place
for him, he should no longer occupy and enjoy that garden; but he
liked the place too well to be willing to part with it, and
therefore God <i>drove him out,</i> made him go out, whether he
would or no. This signified the exclusion of him, and all his
guilty race, from that communion with God which was the bliss and
glory of paradise. The tokens of God's favour to him and his
delight in the sons of men, which he had in his innocent estate,
were now suspended; the communications of his grace were withheld,
and Adam became weak, and like other men, as Samson when the
<i>Spirit of the Lord had departed from him.</i> His acquaintance
with God was lessened and lost, and that correspondence which had
been settled between man and his Maker was interrupted and broken
off. He was driven out, as one unworthy of this honour and
incapable of this service. Thus he and all mankind, by the fall,
forfeited and lost communion with God. But whither did he send him
when he turned him out of Eden? He might justly have chased him out
of the world (<scripRef id="Gen.iv-p66.3" osisRef="Bible:Job.18.18" parsed="|Job|18|18|0|0" passage="Job 18:18">Job xviii.
18</scripRef>), but he only chased him out of the garden. He might
justly have cast him down to hell, as he did the angels that sinned
when he shut them out from the heavenly paradise, <scripRef id="Gen.iv-p66.4" osisRef="Bible:2Pet.2.4" parsed="|2Pet|2|4|0|0" passage="2Pe 2:4">2 Pet. ii. 4</scripRef>. But man was only sent to
till the ground out of which he was taken. He was sent to a place
of toil, not to a place of torment. He was sent to the ground, not
to the grave,—to the work-house, not to the dungeon, not to the
prison-house,—to hold the plough, not to drag the chain. His
tilling the ground would be recompensed by his eating of its
fruits; and his converse with the earth whence he was taken was
improvable to good purposes, to keep him humble, and to remind him
of his latter end. Observe, then, that though our first parents
were excluded from the privileges of their state of innocency, yet
they were not abandoned to despair, God's thoughts of love
designing them for a second state of probation upon new terms.</p>
<p class="indent" id="Gen.iv-p67">(2.) He kept him out, and forbade him all
hopes of a re-entry; for he <i>placed at the east of the garden of
Eden</i> a detachment of <i>cherubim,</i> God's hosts, armed with a
dreadful and irresistible power, represented by flaming swords
which turned every way, on that side the garden which lay next to
the place whither Adam was sent, to keep the way that led to the
tree of life, so that he could neither steal nor force an entry;
for who can make a pass against an angel on his guard or gain a
pass made good by such force? Now this intimated to Adam, [1.] That
God was displeased with him. Though he had mercy in store for him,
yet at present he was angry with him, was turned to be his enemy
and fought against him, for here was a sword drawn (<scripRef id="Gen.iv-p67.1" osisRef="Bible:Num.22.23" parsed="|Num|22|23|0|0" passage="Nu 22:23">Num. xxii. 23</scripRef>); and he was to him a
consuming fire, for it was a flaming sword. [2.] That the angels
were at war with him; no peace with the heavenly hosts, while he
was in rebellion against their Lord and ours. [3.] That the way to
the tree of life was shut up, namely, that way which, at first, he
was put into, the way of spotless innocency. It

<pb id="Gen.iv-Page_36" n="36"/>

is not said that the cherubim were set to keep him
and his for ever from the tree of life (thanks be to God, there is
a paradise set before us, and a tree of life in the midst of it,
which we rejoice in the hopes of); but they were set to keep that
way of the tree of life which hitherto they had been in; that is,
it was henceforward in vain for him and his to expect
righteousness, life, and happiness, by virtue of the first
covenant, for it was irreparably broken, and could never be
pleaded, nor any benefit taken by it. The command of that covenant
being broken, the curse of it is in full force; it leaves no room
for repentance, but we are all undone if we be judged by that
covenant. God revealed this to Adam, not to drive him to despair,
but to oblige and quicken him to look for life and happiness in the
promised seed, by whom the flaming sword is removed. God and his
angels are reconciled to us, and a new and living way into the
holiest is consecrated and laid open for us.</p>
</div></div2>