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CHAPTER III.

The story of this chapter is a very sad story; and (I think I may say) there's not a story, not a chapter in all the Old Testament, wherein every one of us is so nearly concerned as in this; and therefore surely we are to look upon ourselves as obliged to study it much, and to be well acquainted with it, and to labour to get our hearts thoroughly warmed and seriously affected with it, that it may not be to us as a tale that is told. The general parts of the chapter are four: I. An offence committed; II. The offenders arraigned; III. Sentence passed; IV. Execution done.

Now

the serpent was more subtil

than any beast of the field which

the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

The tempter, by whose instigation this offence was committed, was the devil; that wicked one who is known in scripture by that name, the tempter, (Matt. iv. 3,)-who, having by sin undone himself, was restless till he had undone man too. I believe there was no long space of time between the two. Being wicked himself, he soon became a promoter of wickedness; no sooner a sinner but a Satan. The devil, though he were a spirit, yet before the fall could not, as now he doth, suggest to man any inward temptation,—and therefore he must do it in some outward, visible appearance. He chose the serpent to be the instrument of this temptation, because it is a subtle creature. Divers instances are given of the subtlety of serpents; how crafty they are to do mischief, and how crafty to defend it when it is done; and perhaps the serpent was more subtle before the fall than now. No such a fit tool for the devil to work with, as graceless wit, and unsanctified subtlety.

Satan, having such a great hand as it seems he had, in bringing sin, and death by sin, into the world, 'tis very strange that men so far thwart the principles of right reason, as to give themselves over to the service (or slavery rather) of such an enemy, a sworn enemy to mankind. If men were not perfectly besotted, I know not how it could be.

G

The woman was the weaker vessel; man's inferior, no doubt, in knowledge and understanding; therefore the devil set upon her with the temptation. Like a cunning captain, he plants his cannon against the weakest part of the wall. He set upon Christ

when hungry. Matt. iv. 2, 3. It had been better for Eve to have staid in company with Adam; her wandering from her husband laid her open to this temptation. 'Tis well known what Dinah got (or lost rather) by gadding. Eve, when she forsook the guide of her youth, soon forgot the covenant of her God. Prov. ii. 17.

"When the devil tempted our first parents to sin, he did not single out any of God's moral precepts; those were too deeply imprinted in the soul, and of clearer light: but he made choice of that positive precept which was not so obvious to reason, and seemed to have some mystery in it."-LAWSON.

Yea, hath God said? The first word, yea, seems to intimate that there had been some past discourse between them which is not recorded. But some read it, Why hath God said? that is, Can you give any reason for this command? "I know you cannot; 'tis an unreasonable command, and 'tis not fit such reasonable creatures as you are should be bound by it." We see whose language they speak, that must have a why and a wherefore for every command;

and think nothing their duty which their purblind understandings cannot see a reason for; as if the will of the lawgiver were not enough to enforce the law.

Hath God said? The first thing Satan endeavours is, to beget in Eve hard thoughts of God; as if he had wronged them in cutting them short of liberty in that matter. "Hath God laid such an unreasonable command upon you? Does it not argue him a hard Master?" Hard thoughts of God are at the bottom of a great many of our sinful departures from God. The slothful servant is an instance. Matt. xxv. 24, 25. Or, on the contrary, he might say, "No, no; you cannot think God is in earnest: he loves you too well to forbid you the eating of this delicious fruit." It is one grand artifice of the devil, to raise scruples in the minds of people concerning the divine commands, as if they were not so strict as they are taken to be.

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 is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.

Eve's entering into a parley with the serpent discovers her to be on the borders of sin. She should have said, with our blessed Saviour, Get thee behind me, Satan. Matt. xvi. 23. Joseph flies when his mistress tempts. Gen. xxxix. 12. When the besieged sound a parley, the castle is not far from a surrender. We do not find that

Neither shall ye touch it. this was part of the command, and Eve therefore represents the command as more strict than indeed it was. Many times those that are most forward to add to divine commands, so making the way to heaven narrower to others than it is, are more ready than others to transgress the command. The Pharisees did add to the law of God by their traditions, and who more frequent than they in the breach of the law? However, Eve knew that touching was a step towards eating, and that those who would be kept from any sin, must be very careful to keep themselves from the occasions of it.

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.