Husband's advice or conſent, as in all reaſon ſhe ſhould have done in ſo weighty and douttful a matter : and very grievous to her,be- cauſe Womens Afrections uſe tobe vehement, and its irkſ.me to them to have them reſtrained or denied. » Seing, for wont of thy Husband's Rule and Condu&, thou waſt ſeduced by the Serpent, and didit abuije that Power I gave Thee together with thy Husband to draw himto fin ; thou ſhalt now te brought down to a lower degree, for he ſhall rule thee; not with that ſweet and gentle hand which he fo: merly uſed, as a Guide and Counſellor only, but by an higher and harder hand, asa Lord and Governour, to whem T have now given a greater Power and Authority over thee, than he had before, ( which through thy Pride and Corruption will be far - more uneatie unto thee, than his former Empire was ) and who will uſurp a further Power than I have given him, and will by my per- miſiion for thy Puniſhment rule thee many times with Rigour 1y- ranny and Crueity, which thou wilt groan, under, but ſhalt ae be able to deliver thy 1clf from it, Sce 1 Cor. 14. 34. 1 Tim 2, x1, 12 ..
1 Pet, 3. 6. WE. 17 And unto Adam he ſaid, Beeauſe thou haſt hearkned unto the voice of thy wife s, and haſt eaten
of the tree of which I commanded thee, faying, Thou
ihalt not eat of it, . * Curſed is the ground p for thy * If. lake 9, in forrow » ſhalt thou eat of it all the days of 5: © thy life, ""—
0 (7. e. ) Obeyed the word and counſel, contrary 'to my expreſs command. p Which ſhall now yield both fewer and worle fiuits, and thoſe too with more trouble of mens Minds,and labour of their Bodies. q (7. e. ) Becauſe of thy ſin ; or, tothy uſe ; or, as far as concerns thee. r Or, with toi!, or, grief.
13 Thorns alſo and Thiltles a, ſhall it + bring forth b to thee c: and thou ſhalt * eat the herb of the field d.
a And other unuſeful and hurtful Plante, Synecdochically con- tained under theſe. 6 Of its own accord. c Not to thy benefit, but to thy grief and puniſhment. / Inſtead of thoſe generous and delici- ous fruits of Paradiſe, which becauſe thou did tt deſpiſe, thou ſhalt no more taſte of. See ver. 1. 29.
19 Intheſweat of thy face f ſhalt thou eat bread g till thou return uato the ground : for out of it waſt thou taken ; for duſt thou art ;, and unto duſt ſhalc thou res
turn &.
F (7. e. ) Of thy Body : He-mentions the Free,becauſe there the ſweat appears firſt and moſt. Or, with labour of Body or Brain, Eccleſ. 1: 13: and vexation of mind. g (z.e. ) Get thy food and live- lihood :* Bread being put for all nouriſhment, as Gen. 18: 5: and 28: 20, 7 As to the conititution and original of thy Body. See Gen: 18: 27: Job 1: 21: Pſal: 103: 14. k Though upon thy obedience F would have preſerved thy Body no lets than thy Soul from all Mortality; yet now having finned, thou, ſhalt return unto duſt in thy Body, whilſt the immortal Spirit thall return unto God who gave it,Eccleſ: 13; 7. Thus thy end ſhall te as baſe as rhy beginning.
20 And Adam called his wives name + Eve mw, be- + Heb. cauſe the was the mother of all living ». Chavalt
m Which fignifies either Living, or, the giver, or preſerver of Lif?.
» Though for ker tin juſtly ſentenced to a preſent death, yer by
God's infinite Mercy,and ty, Fertue of the promiſed Seed,was both continued in Life her ſelf, Ad was made the Morher of oll living Men
and Women, that ſkould be after her upon the Earth ; who though . in and with their Mother they were condemned to a ſpeedy Death,
yet ſhall be brought forth into the ſtate and land of the Living,and
into the hopes ofa blefled and eternal Life by the Redeerner, who Mother or Progenitor ſhe was.
21 Unto Adam allo, and to his -wife did the LORD God p make coats of skins 9, and clothed” them 7.
p Either by his own Word, or by the miniſtry of Angels. q Of Beaſts ſlain either for ſacrifice to God, or for the uſe of Man,their Lord and owner. » Wuhich he did, partly to defend them from ex- ceſtive heats and colds, or other injuries of the Air, to which they were now expoſed ; partly to mind them of their fin which made their nakedneſs, which before was Innocent and Honourable, now to be an occaſion of Sin and Shame, and therefore to need covering: And partly to ſhew his care even of fallen Man, and to eggourage his hopes of God's mercy throvgh rhe bleſſed Seed, and thereby to invite him to Repentance. -
22 And the LORD God ſaid 5, Bchold, che man is
become 7 as one of us «, toknow goodand evil x: and now leſt he pur forth his hand y, and take alſo @ of ths
tree of life, and ear andlive for ever &: WH s Either within himfelf, or to the other perſons of the Godhead. t (i:e:) Adam and Eve both are become ſuch according ro the De- vil's promiſe, and their own expeCation. This is an holy Irony, or Sarcaſm, like thoſe, r Kirgs 18. 27, Ecclef. 15. 9g. q. d. Behold,O all ye Angels, and all the future generations of Men, how rhe firſt man hath over-reached and conquered us,and got the Divinity which he affe&ed; And how happy he hath made himſelf by his Rebel- lion ! Bur this bitter ſcorn God uttereth nor to inſult over man's miſery, bur to convince him of his ſin, folly, danger and calamity, and to oblige him both to adiligent ſeeking after, and a greedy em- bracing the remedy ofthe promif.d Seed which God offtercd hin, and to a greater watchfulneſs over himſelf, and refpett to all God's commands for. the time tocome. «i.e. As one of the divine. Per- ſons, of infinite Wiſdom and Capacity. Here 1s an evident proof of a plurality of Perſons in the Godhead, compare Gen. 1. 25. and IT. 7. If it beſgid, God ſpeaks this of himſelf. and. the Angels ; beſides that as yer not one word hath been ſpoken concerning the Angels, it isan abſurd and unreaſonable conceitthat the great God ſhould level himſelf with the Angels, and give them 2 kind of equa»
20,
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