In the case of the other earlier typical trials it will be observed that while the temptations fit into the same threefold framework, they are placed in an order which exactly reverses that of St. John. For in Eden the first approach is through "pride"; the magnificent promise of elevation in the scale of being, of the knowledge that would win the wonder of the spiritual world. "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."[194] The next step is that which directs the curiosity both of the senses and of the aspiring mind to the object forbidden--"when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise."[195] Then seems to have come some strange and sad rebellion of the lower nature, filling their souls with shame; some bitter revelation of the law of sin in their members; some knowledge that they were contaminated by the "lust of the flesh."[196] The order of the temptation in the narrative of Moses is historical; St. John's order is moral and spiritual, answering to the facts of life. The "lust of the flesh" which may approach the child through childish greed, grows apace. At first it is half unconscious; then it becomes coarse and palpable. In the man's desire acting with unregulated curiosity, through ambition of knowledge at any price, searching out for itself books and other instruments with deliberate desire to kindle lust, the "lust of the eyes" ceases not its fatal influence. The crowning sin of pride with its _selfishness_, which is self apart from God as well as from the brother, finds its place in the "pride of life." III. We may now be in a position to see more clearly against _what_ world the Primate of early Christendom pronounced his anathema, and launched his interdict, and why? _What_ "world" did he denounce?