John Bunyan.

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was raised again for our justification. ' Eo. iv. 25.

In these words therefore the Lord God gave
Adam a promise. That notwithstanduig Satan
had so far brought his design to pass, as to cause
them by falling from the command, to lay them-
selves open to the justice and Avrath of God ; yet
his enterprise by grace, should be made of none
effect. As if the Lord had said, ' Adam, thou
seest how the devil hath overcome thee ; how he,
by thy consenting to his temptation, hath made
thee a subject of death and hell: but though ho
hath by this means made thee a spectacle of misery,
even an heir of death and damnation : yet I am
God, and thy sins have been against me. Now
because I have grace and mercy, I will therefore
design thy recovery. But how shall I bring it to
pass ? Why I Avill give my Son out of my bosom,
who shall in jour room, and in your nature



encounter this adversary, and overcome him. But
how ? Why, hy fulfilhng my law, and by answer-
ing the penalties thereof. He shall bring in a
righteousness which shall be "everlasting," by
which I will justify you from sin, and the curse of
God due thereto : But this work will make him
smart, he must be made " a man of sorrows," for
upon him will I lay your iniquities ; Is. liii. 6. Satan
shall bruise his heel.'

Ver. 16. ' 'H Unto the woman he said, I will
greatly multiply thy sorrow and thy conception ;
in sorrow* shalt thou bring forth children ; and
thy desire sJiall be to thy husband, and he shall
rule over thee.'

' I will greatly multiply thy sorrow,' (fee. This
is true, whether you respect the woman according
to the letter of the text, or as she was a figure of
the church ; for in both senses their sorrows for
sin are great, and multiplied upon them: The
whole heap of the female sex know the first,! the
church only knows the second.

'In sorrow shalt thou bring forth children,'
The more fruitful, the more afflicted is the church
in this world ; because the rage of hell, and the
enmity of the world, are by her righteousness set
on fire so much the more.

But again : Forasmuch as the promise is made
before this judgment of God for sin is threatened,
we must count these afflictions not as coming from
the hand of God In a way of vengeance, for want
of satisfaction for the breach of the law ; but to
shew and keep us In mind of his holiness, that
henceforth we should not, as at first through
ignorance, so now from notions of grace and mercy,
presume to continue In sin.

I might add. That by these words it is manifest,
that a promise of mercy and forgiveness of sin,
and great afflictions and rebukes for the same, may
and shall attend the same soul : ' I will greatly
multiply thy sorrow,' comes after the promise of

' And thy desire shall be to thy husband, and
he shall rule over thee,' Doubtless the woman
was, in her first creation, made In subordination
to her husband, and ought to have been under
obedience to him: Wherefore, still that had re-
mained a duty, had they never transgressed the
commandment of God ; but observe, the duty is
here again not only enjoined, and Imposed, but
that as the fruit of the Avoraan's sin ; wherefore,
that duty that before she might do as her natural
right by creation, she must now do as the fruits
of her disobedience to God, Women therefore.

* Genevan or Puritan version,

t Many are the anxieties, sorrows, and pains, that females
■undergo, from which man is comparatively exempt. How
tenderly then ought they to be cherished. — Ed.

whenever they would perk it and lord it over their
husbands, ought to remember, that both by crea-
tion and transgression they are made to be In sub-
jection to their own husbands. This conclusion
makes Paul himself : * Let (salth he) the woman
learn In silence with all subjection. But I sufi"er
not a woman to teach, nor to usurp authority over
the man, but to be In silence ; for Adam was first
formed, then Eve ; and Adam was not deceived,
but the woman being deceived, was in the trans-
£rression.' l Tim. ii. ll— 14,

Ver. 17. 'And imto 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 is
the ground for thy sake, in sorrow shalt thou eat
of it all the days of thy life.'

God having laid his censure upon the woman,
he now proceedeth and cometh to her husband,
and also layeth his judgment on him : The judg-
ment Is, ' Cursed is the ground for thy sake,' and
in sorrow thou shalt eat thereof. The causes of
this judgment are, First, For that ' he hearkened
to his wife : ' And also, ' For that he had eaten of
the tree,'

' Because thou hast hearkened to thy wife.*
Why ? Because therein he left his station and
headship, the condition which God had appointed
him, and gave way to his wife to assume It, con-
trary to the order of creation, of her relation, and
of her sex ; for God had made Adam lord and
chief, who ought to have taught his Avife, and not
to have become her scholar.

Hence note. That the man that suficreth his
wife to take his place, hath already transgressed
the order of God,|

'Because thou hast hearkened to the voice,'
&c. Wicked women, such as Eve was now, if
hearkened unto, are * the snares of death ' to their
husbands ; for, because they are weaker built, and
because the devil doth easier fasten with them
than with men, therefore they are more prone to
vanity and all mis-orders in the matters of God,
than they ; [the men] and so, if hearkened unfo,
more dangerous upon many accounts : ' Did not
Solomon king of Israel sin by these things ? yet
among many nations was there no king like him,
who was beloved of his God, nevertheless even him
did outlandish [wicked] women cause to sin.' No.
xiii. 26, ' But there was none like unto Ahab,
which did sell himself to work wickedness In the

X Most married men find this to be an exceedingly difficult
duty. There are few Eves but whose dominant passion is to
rule a husband. Perhaps the only way to govern a wife is to
lead her to think that she rules, while in fact she is ruled.
One of the late Abraham Booth's maxims to young ministers,
was. If you would rule in your church, so act as to allow them
to think that they rule you. — Ed,



Bio-lit of tlie Lord, whom Jezebel his wife stirred

•up,' 1 Ki. xxi. 25,

Hence note further, That if it he thus dan-
gerous for a man to hearken to a wicked wife, how
dangerous is it for any to hearken unto wicked
whores, who will seldom yield up themselves to
the lusts of beastly men, but on condition they
will answer their ungodly purposes ! What mis-
chief by these things hath come upon souls,
countries and kingdoms, wiU here be too tedious
to relate.

' Because thou hast hearkened to the voice of
thy wife, and hast eaten of the tree.' That is.
From the hand of thy wife ; for it was she that
gave him to eat: ' Therefore,' &c. Although the
scripture doth lay a great blot upon women, and
cautioneth man to beware of these fantastical and
imstable spirits, yet it limiteth man in his censui'e:
She is only then to be rejected and rebuked, when
she doth things xmworthy her place and calling.
Such a thing may happen, as that the woman, not
the man, may be in the right, (I mean, when both
are godly,) but ordinarily it is otherwise. Ge. xxi. 12.
Therefore the conclusion is, Let God's word judge
between the man and his wife, as it ought to have
done between Adam and his, and neither of both
will do amiss ; but contrariwise, they will walk
in all the commandments of God without fault.
Lu. i. c.

' Therefore cursed he the ground for thy sake.'
Behold what argiunents are thrust into every
corner, thei-eby to make man remember his sin ;
for aU the toil of man, all the barrenness of the
ground, and all the fruitlessness after all ; What
is it but the fruits of sin ? Let not us then find
fault with the weed, with the hotness, coldness,
or barrenness of the soil ; but by seeing these
things, remember our sin, Cursed be the ground
' for thy sake ;' for this God makes our * heaven
as iron, ' and our ' earth as brass. ' Ex. xxvi. 19. * The
Lord shall make the rain of thy land powder and
dust ; from heaven shall it come down upon thee,
until thou be destroyed.' De. xxviii. 20—21.

' Li sorrow shalt thou eat of it all the days of
thy life.' He then is much deceived, who thinks
to fill his body with the delicates of this world,
and not therewith to drink the cruel venom of asps:
Yea, ' He shall suck the poison of asps, the viper's
tongue shall slay him. ' Job xx. 16. The reason is,
because he that shall give up himself to the lusts
and pleasures of this life, he contracts guilt, be-
cause he hath sinned ; which guilt will curdle all
his pleasures, and make the sweetest of them
deadly as poison.

'in sorrow shalt thou eat.' Even thou that
hast received the promise of forgiveness: How
then can they do it with pleasure, who cat, and
forget the Lord? Pr.xsx. 9; xx.\L5.

Again, Let not the sorrows, crosses, and affilc-
tions, that attend the godly in the things of this
hfe, weaken their faith in the promise of grace,
and forgiveness of sins ; for such things may befal
the dearest Christian.

Ver. 18. ' Thorns also and thistles shall it bring
forth to thee ; and thou shalt eat the herb of the

This shews us (as I also hinted before), That
the thorns and thistles of the ground, are but as
the excrements thereof ; and the fruits of sin,
and the curse for sin. This world, as it dropt
from the fingers of God, was far more glorious
than it is now: Noav it is loaden with a burden of
corruption, thorns, thistles, and other annoyances,
which Adam knew none of in the days of his inno-
cency. None therefore ever saw this world, as it
Avas in its first creation, but only Adam and his
wife ; neither shall any ever see it, until the mani-
festation of the children of God : that is, until the
redemption or resurrection of the saints : but then
it shall be delivered from the bondage of corrup-
tion, into the glorious liberty of the children of

' And thou shalt eat the herb of the field.'
These words are for his comfort, under all the
sorrow sin should bring upon him ; ' Thou shalt
eat the herb : ' The herb was a type of the gospel-
comforts which the destroying angels were for-
bidden to smite. Ke. vii. 3. Of these medicinal and
healing herbs therefore Adam and his seed arc
admitted to eat, that their soul may be replenished
in the midst of their sorrow.

Ver. 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 art, and unto
dust shalt thou return.'

' In the sweat of thy face.' This is true, whether
literally or allegorically understood : For as touch-
ing the things that pertain to this life, as they
become not ours without toil and labour ; so the
spiritual comforts of the kingdom of heaven are
not obtained without travail and sweat : * Labour
(saith Christ) for the bread and meat which eu-
dureth to everlasting life.' Ja. vi. 27.

' In the sweat of thy face. ' Those that make
conscience of walking in the commandments of
God, they shall be blessed with the bread of hfe,
when others shall be hunger-bit. That may also
be mystically applied, • On all hills that shall be
din-o-ed with the mattock, there shall not come
thither the fear of briars and thorns ; but it shall
be for the sending forth of oxen, and for the tread-
ing of lesser cattle. ' is. vii. 25. The meaning is, Where
people are diligent according to the word of God,
especially in spiritual and heavenly things, they
shall be fat and flourishing, though sorrow be
mixed therewith : ' When vwi are cast down :



then thou shalt say, thei'e is lifting up ; and he
shall save the humble person.' Job Mil. 29.

' Till thou return to the ground. ' A Christian
should not leave off sweating labour so long as he
is above the ground ; even until he returneth
thither, he ought to be diligent in the way and
■worship of God. Jacob, when sick, would worship
God, though so weak as not able to do it, without
leaning upon the top of his staff: A blessed example
for the diligent, and reproof for those that are

slothful. He. xi. 21.

'For out of it wast thou taken.' That is,
out of the ground. Behold how the Lord doth
mix his doctrine ! Now he teUs him of his sin,
then he promiseth to give him a Saviour, then
again he shews him the fruits of his sin, and
immediately after the comforts of the promise ; yet
again, he would have him remember that he is but
a mortal creature, not to live here for ever ; neither
made of silver nor gold, but even of a clod of dust:
* For dust thou art. ' Observe therefore, that in
the midst of all our enjoyments, God would have
us consider our frame, that we may know how
frail we are.

' For out of it was thou taken.' It is hard for
us to believe it, though we daily see it is the way
even of all the earth, to return thither again : ' For
dust thou art, and to dust shalt thou return.'

Whether this was spoken to Adam, as a judg-
ment, or a mercy, or both, is not hard to determine,
(this first premised, that Adam had received the
promise ;) for as it was the fruit of sin, so a judg-
ment and a token of God's displeasure ; ' for the
wages of sin is death. ' Ro. vi. 23. But as it is made
by the wisdom of God, a prevention of further
wickedness, and a conveyance through faith in
Christ, to a more perfect enjoyment of God in the
heavens ; so it is a mercy and blessing of God ;
Is. ivii. 1, 2. For thus ' to die is gain.' Wherefore
thus we may praise the dead, that are already
dead, more than the living, which are yet alive.
Ec. iv. 2. This made Paul desire to depart ; for he
knew that through death was the way to have
more perfect sight of, and more close and higher
communion with the Father, and the Son, and the
Spirit in the heavens. 2 Co. v. c. I have a desire to
depart, and be with Christ, which is far better.
Phi. i. 21— 23. Thus therefore those things that in
their own nature are the proper fruits and wages
of sin, may yet through the wisdom of God be
turned about for our good ; Je. xxiv. 5. but let not
this embolden to sin, but rather minister occasion
to us to magnify the wisdom of God, Ro. viii. 2S.

Ver. 20. ' And Adam called his wife's name
Eve; because she was the mother of all living.'

By this act Adam returneth to his first station
and authority in which God had placed him, from
which he fell when he became a scholar to his

wife ; for to name the creatures, was in Adam a
note of sovereignty and power : This he attained
to, as an efi"ect of his receiving the promise ; for
before the promise is received, man cannot serve
God in his station, because as he wanteth the
power of will, so also a good understanding ; but
when he hath received the promise, he hath also
received the Holy Ghost, which giveth to the
godly to know and do his duty in his station:
'The spiritual' man discerneth, and so 'judgeth
all things ;' but he is not discerned nor judged of
any. l Co. ii. 15.

And he called his wife's name Eve, or Hevah :
Because she gave life to, or was the first mother
of all mankind. This then admits of two positions.
First, That the world was created when Adam
was created. And, Secondly, That there were
none of the sons of men in the world before Adam,
as some have not only vainly, but irreligiously and
blasphemously suggested. ' Eve is the mother of
all living : ' Not a man therefore that is the son of
man, but had his being since the woman was made.

Ver. 21. ' ^ Unto Adam also and to his wife did
the Lord God make coats of skins, and clothed

By this action the Lord God did preach to Adam,
and to his wife, the meaning of that promise that
you read of in ver. 15. Namely, That by the means
of Jesus Christ, God himself would provide a suf-
ficient clothing for those that accept of his grace
by the gospel : The coats here, being a type of
that blessed and durable righteousness.

' The Lord God made the coats.' Not Adam
now, because now he is received into a covenant
of grace with God : Indeed before he entered into
this covenant, he made his own clothing, such as
it was, but that covld not cover his nakedness ;
but now the Lord will make them: And 'unto
Adam also and to his wife did the Lord God make
coats : ' ' Their righteousness is of me, saith the
Lord.' Is. Hv. 17. Of me, that is, of my providing,
of my performing. And this is the name whereby
he shall be called. The Lord odr rigiitbousxess.'

Je. xxiii. 6.

' He made them coats, and clothed them.' As
the righteousness by which a sinner stands just in
the sight of God from the curse, is a righteous-
ness of God's providing ; so also it is of his putting
on. No man can put on the righteousness of Christ,
otherwise than by God's imputation : if God reckon
it ours then it is ours indeed ; but if he refuseth
to shew that mercy, who can impute that righte-
ousness to men ? Blessed are they to whom the
Lord imputeth righteousness. Ro. iv. Cursed then
must they needs be to whom God hath not imputed
the righteousness of his Son, ' The Lord clothed
them,' according to that of Paul, ' Christ is mado
unto us of God wisdom and righteousness,' &c.



1 Co. i. SO. And of that God "wlio hath made him
thus to us, even of him are ■we in Christ Jesus.

Did the Lord God make coats of skins. The
coats -were made of the skins of beasts, of the
skins of the slain, which were slain either for food
only, or for sacrifice also : This being so, the effects
of that promise mentioned before were by this
ftction the more clearly expounded unto Adam ; to
■wit. That Christ, 'in the fulness of time,' should
be born of a woman clothed with flesh ; and as so
considered, should be made a curse, and so die
-that cursed death which by sin we had brought
upon ourselves ; the effects and fruits of which
ehould to us be durable clothing ; that is, * Ever-
lasting righteousness,' Da. k. 2i.

Ver. 22, 23. ' ^ And the Lord God said, Behold,
the man is become as one of us, to know good
and evil : and now, [therefore] lest he put forth
his hand, and take also of the tree of life, and eat,
and live for ever: therefore the Lord God sent
him forth from the garden of Eden, to tiU the
grovmd from whence he was taken.'

' Behold the man is become as one of us. ' These
words respect the temptation of the devil ; the
argument that prevailed with Adam ; and the
fruits of their consenting : And therefore I under-
stand them as spoken ironically, or in derision to
Adam. As if God had said, ' Now Adam, you see
what a god you are become : The serpent told you
" you slioidd be as gods," as one that was infinite
in Avisdom. But behold, your godhead is horrible
wickedness, even pollution of body and soul by sin.
A thing you little thought of, when you pleased
yourself with the thought of that high attamment;
and now if you be not prevented, you wiU proceed
from evil to evU ; for notwithstanding I have made
promise of sending a Saviour, you will, through
the pollution of your mind, forget and set at nought
my promise ; and seek life and salvation by that
tree of life which was never intended for the justi-
fication of sinners ; therefore I wiU turn you out
of the garden, " to tiU the ground whence thou
wast taken." '

1. Hence observe. That it often falls out, after
the promised blessing is come, that God yet mak-
eth us to possess our former sins, not that the
guilt thereof might be charged to condemnation,
but that remembering of them, we might blush
before God, and be the more efi'ectually driven to
a continual embracing of the mercy promised.

2. Observe again, That as God would have us
to remember our former sins, so he would not that
we should feed upon ought but the very mercy
promised. We must not rest in shadowish sacra-
ments, as the typical tree of hfe, but must remem-
ber it is our duty to live by faith in the promised

3. Obserre also, That even our outward and


temporal employments, if they be lawful and honest,
are so ordered of God, as that we may gather some
heavenly mystery from them : * To till the ground
from whence he was taken:' Mysteriously intimat-
ing two things to Adam. (1.) That seeing he
was of the earth, he stood in as much need to be
ordered and dressed by God, in order to his future
happiness, as the ground, in order to its thrift and
fruitfulness. (2.) Again, Seeing he was taken
from the ground, he is neither God, nor angel, but
a poor earthen vessel, such as God can easily
knock in pieces, and cause to return to the ground
acrain. These thlno-s therefore Adam was to learn
from his calling, that he might neither think too
highly of himself, nor forget to live by faith, and
depending on the Lord God, to be blessed of

Ver. 24. ' So he drove out the man ; and he
placed at the east of the garden of Eden Cheru-
bims, and a flaming sword which turned every
way, to keep the way of the tree of life.'

' So he drove out the man.' Adam was loth to
forsake this garden of Eden, because there was
the tree of life. The promise wiU hardly satisfy,
where faith is weak and low. Had this man with
great faith received and retained the gospel
preached before, he would not have so hankered
after a shadow ; but the conscience being awak-
ened, and faith low and weak there, because faith
wants the flower or bloom of assurance, the cere-
monial or moral law doth with ease engender

* And he placed at the east of the garden of
Eden Cherubims, and a flaming sword.' This
shows the truth of what I said before; to wit.
That Adam was loth to forsake the garden, loth
to forsake his doing of something ; but God sets a
shaking sword against him, a sword to keep that
way, or to prevent that Adam should have life by
eating of the tree of life.

Observe, This tree of life, though lawful for
Adam to feed on before he had transgressed, yet
now is wholly forbidden him ; intimating, that that
which would have nourished him before he brake
the law, will now avail him nothing as to hfe
before the justice of God: the tree of life might
have maintained his life before he sinned; but
having done that, he hath no ways now but to hve
by faith in the promise ; which that he might
effectually do, God takes from him the use of all
other things, he driveth him out of the garden, and
sets to keep him from the tree of life, * Cherubims,
and a flaming sword.'

*And he placed at the east of the garden
Cherubims, and a flaming sword.' These cheru-
bims are one sort of the angels of God, at this time
made ministers of justice, shaking the flaming
sword of God's severity against Adam for sin,
3 K



threatening to cut lilm off thereby, if he ever return
bj the way that he went.

We read also, that the Law was delivered to
Israel from Sinai, by the hand and disposition of
angels ; Ac. viL the gospel, only by the Son himself.

He. i. 2.

To keep the way. Kence the apostle implicitly
concludes it a way, that is, to death and damna-
tion ; by opposing another against it, even the
new and living one ; a new, not this the old ; a
living one, not this the dead one. He. x. For, for
that the cherubims are here placed with a flaming,
shaking sword, to keep the tree of life, it is evident
that death is threatened to him that shall at any
time attempt to come at, or that seeks for life that

A flaming sword, turning every way to keep,'
&c. This still shews us, that man, though he
hath already received the promise, is yet exceed-
ing prone to seek life by another way than free-
grace by Jesus Christ ; to wit, either by the law
he hath broken, or by the law and Christ together;
and so though not directly, yet ' as it were by the
works of the law.' Co. k. 33. But all is to no pur-
pose, tliey are every way prevented. For, for-
sake the simplicity of the promise in the gospel,
and thou shalt meet with the stroke of the justice
of God ; for that flaming sword of his vengeance,
it turneth every way, and therefore will in every
way lay v-^rath upon thee, if thou seek life by ought
but Christ.


Ver. I. 'And Adam knew Eve his wife; and
she conceived, and bare Cain, and said, I have
gotten a man from the Lord.'

Now we are come to the generation of mankind.

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