Need we wonder, therefore, that Satan's grand design was to rob the creature of the true knowledge of the only true God? He misrepresented the blessed God: he said he was not kind. This was the secret spring of all the mischief. It matters not what shape sin has since taken,--it matters not through what channel it has flowed, under what head it has ranged itself, or in what garb it has clothed itself,--it is all to be traced to this one thing, namely, ignorance of God. The most refined and cultivated moralist, the most devout religionist, the most benevolent philanthropist, if ignorant of God, is as far from life and true holiness, as the publican and the harlot. The prodigal was just as much a sinner, and as positively away from the Father, when he had crossed the threshold, as when he was feeding swine in the far country. (Luke xv. 13-15.) So in Eve's case. The moment she took herself out of the hands of God,--out of the position of absolute dependence upon, and subjection to, his word,--she abandoned herself to the government of sense, as used of Satan for her entire overthrow. The sixth verse presents three things, namely: "the lust of the flesh, the lust of the eye, and the pride of life;" which three, as the apostle states, comprehend "all that is in the world." These things necessarily took the lead, when God was shut out. If I do not abide in the happy assurance of God's love and truth, his grace and faithfulness, I shall surrender myself to the government of some one, or it may be all, of the above principles; and this is only another name for the government of Satan. There is, strictly speaking, no such thing as man's free-will. If man be self-governed, he is really governed by Satan; and if not, he is governed by God. Now, the three great agencies by which Satan works are "the lust of the flesh, the lust of the eye, and the pride of life." Those were the things presented by Satan to the Lord Jesus, in the temptation. He began by tempting the Second Man to take himself out of the position of absolute dependence upon God. "Command these stones that they be made bread." He asked him to do this, not, as in the case of the first man, to make himself what he was not, but to prove what he was. Then followed the offer of the kingdoms of the world, with all their glory. And, finally, conducting him to a pinnacle of the temple, he tempted him to give himself, suddenly and miraculously, to the admiration of the assembled people below. (Comp. Matt. iv. 1-11 with Luke iv. 1-13.) The plain design of each temptation was to induce the Blessed One to step from the position of entire dependence upon God, and perfect subjection to his will. But all in vain. "_It is written_," was the unvarying reply of the only dependent, self-emptied, perfect man. Others might undertake to manage for themselves: none but God should manage for him.