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Secondly, The parties tempting, the black'instruments of temptation

every one of which he observed to have been made covered, none of them naked, though not of an erect postu:e as man was; and withal that they were left to range up and down in the field, at their pleafure. So Satan pitching upon the case of the wild beasts, as the great engine for the ruin of mankind, to be made effettual for that purpofe, by a comparifon joftituted, with hellish fubtilty, between it and the cafe of our firft parents, found in it a double topic, which he improved to the actual ruining of them, and of all their p«ftcrity in their loins. The first of these was the nakedness of our firit parents, while the wild beasts were all covered, and created to. Their nekedness, he would perfuade them, was shameful and indecent; and that the wild bealis were, in that respect, in better cale than they. This was the firsttemptation, as Moses thews us in these words making up the first hemiltick of this verse. And this is the plain literal sense of the words, as thus pciated. Compare Job xxxv. II. Teaching as, from beasts of earth : and from fiying thing of the beavens, &c.; with which compare chap. xii. 7. Come now ajk thou beasts, and it i.e. every one of them) will teach thee : and flying thing of the beavens; and it will tell to thee. Accordingly the context deth not obscurely intimate, the nakedness of cur firit parents to have been the firit topic, Satan made use of in his attack on them. God himself asks Adam, ver. 11. Who told hiin of his nakedness? which is no obscure indi, caţion, that the devil toid them of it.

Mofis takes notice, ver. 7. that, after eating of the forhidden fruit, their fyes were opened, and they knew they were naked, really needing cioaths to hide their fhame, which Satan would have persuaded them they were is need of before, and which they could not fee while they stood in their inten grity, there being really no such thing as the temprer alleged. Thus the connection is natural: The two were naked ---- And the serpent was subiil from the uild beefis of the field, to improve their caleagainit the naked pair. This is confirmed from the words aid by the isspired penman. He tells, chap. ii. ult. They tzwo were Giarúmmim (naked), and here, The serpent was Gnarum ( uiríl.) Thus allo, che last clause, which Jeho-vab God had madi, affords a more efficacious tense, than otherwile ; vix. being understozd not of God's making them fimply, but of making them covered. And hereunto fitly agrees the Lord's clothing the lin:ul naked pair, with the skins of bealls; which was a humbling memorial to them, of the spring of their tuin. Nabhajch, the ferpent. Whether it is from the verio Nahkaseb, or the verb is from it, is all a case in this point. But the verb does import, subril observation, learning by oblervat o!!, partie cularly 'tis ufed of observing of omens, chap. xxx. 27. & xlii. 45. 2 Kings - xxi. 6. And since Nabhajch is not the only name of them ferpent in Hebrew, it would term that primarily and originaliy ic was the name of the devil the old ferpent, given him from this fatad events and communicated to that animal, as having been the in1. The grand tempter is the devil, Matth. iv. 3. He was an angel of light, but is now turned to a tempting devil. An ftrament of the devil in this mischief. Gnarum, fubtil, for the word is indifferent, either to good, as Prov. xii. 16. 23. or evil, as Job v. 12. Now 'tis true, the Hebrew forms its comparative phrafes, by the preposition from, which in that case may be rendered above, as Juig. xi. 25. Good good, (art) thou; fron (i.e. above) Balak, i. e. [ Art) thou, better better; than Balak? So Prov. viii. 11. Hag. ii. 9. Eccl. iv. 9. & vii. 1. 2.3: 5. 8. 11. liv. i. Plal, cxviii. 8. 9. Prov. xxv. 7. But the comparative sense cannot be admitted here. For, (1.) The reading offered is the primary and literal one, therefore not without necefficy to give place to a noiher." (2.) The comparative phrase is elliptical. And no ellipsis is to be admite ted without necessity neither. (3.) The word from-all, doth norimmediately relate to the adjecive fubiil, but to the fubftantive verb was, as the principal word of the part referred to: fo the contruction is not, The Serpent, was fubiil; [fubal} fron, &c. but, I be fer pert, was fabril ; [he was fo] from, &c. If the comparative phrafe had been designed, I conceive the adjective would have been fet before the substantive verb; that fo it might have related immediately to the word from-all, thus, The serpent, fubtil was; from, &c. i. e. fübril front, that is, more Jibril than. And in all the above cited texts bearing the comparative phrase, the adjective is to posted being ei ther the only, or the firft, word of the clause or p.irt of the clause, in which it is found: by which situation it plainly relates to the 'word that hath the preposition.- -.And he said unto the woman thin, horg bath God said Ye frall not eat of all, tree of the garden? The phrase not all is used for not any. Thus the woman understood it, as appeira from the following verle.

And fo Satan was a liar, in the traéft fenfe, from the beginning. Here is the second topic Satan made use of, viz. the refraint our first parents we.e laid under in respect of their food, while the wild beasts were at liberty in that point, la what words he proposed this second temptation, is here recorded; though his speech on the firit is not. But that he did fpeak on this mischievous design, and unto the woman too, before te uttered the words hare recorded, the text itself doth plainly intimate, The words Then bozu, q. d. More than that, in the next place, thew that there was a foregoing speech he had to her. Accordingly the text faith, He said, unto the woman', q. d. unto the woman unio'the quj. man; i. e. He said unto the woman words'agreeable to the narra. tion foregoing, and he said unto the woman the words following. Accordingly the word H-Jaid, is by the distinctive fitted to be constructed after this manner. Comp. 2 Sam. xi. 3. And fuis David, Uriah'; Go down to thy house. And ’tis generally owned, that Api ki, the firli words of the devil which are here recorded, is never puc in the beginning of a speech; and that some words of the tempter did {o before there. I conceive then, the holý text itself intimates to us,

the devil in the ferpent spoke to the woman to this purpole.

" naked,

apoftate from God, for whom there is no hope ; and being God's irreconcileable enemy, goes about withdrawing men "What can be the design of God in this! How is it, that, when every

wild beast of the field hath a covering put upon it by his own hand, though they do withal look downward; yet ye are

, and that in an erect posture, in the which there is a shame"ful indecency, that ye would manifestly fee if your eyes were opened: " Then, in the next place, How is it, that, whereas they are at fuil

liberty, in the open fields, ranging up and down at their pleasure, eating freely whatever is before them; ye are under a rotable re

Araint as to your food, that ye may not eat of any tree of the gar“ Cen?”. Thus food and raiment were early snares to mankind.

Ver. 2. And the woman said, unto the serpent : Of the fruit of trees of the garden, we may eat.

Thus the repels this temptation, directly contracicting what Satan advanced concerning the restraint laid on them as to their food : and she also had repelled the other, continuing unashamed f her nakedness.,

Ver. 3. But of the fruit of the tree which [is] in the midfi of the garden. This part of the woman's answer is elliptical : and the elliptis,is of that fort, which is caused by horror arising from the subject mentioned. g. d. But of the fruit of the iree, zbich [is] in midst of the garden! Supply, for the fenfe, we may not lot, of it'tis faid left jl

. die. The lait member of this verse, by the pointing refers to boch the preceding; and that points us to the latter part of the words una derflood, as the foregoing words, to the former part of them.-God kanh Taid, Ye Jhall not eat, of it; and shall not touch on it: namely, the fruit of the forbidden tree. They were forbidden not only to eat of it, but even to touch it at all, though never so lightly. From these words directed to a plurality of perions, it appears, that God repeated, in the hearing of Adam and Eve together, the luw concerning the forbidden fruit, together with the grant of the fruit of the rell of the trees of the garden; and consequently, that Eve had the revelation of the divine wili and pleasure, in this matter, from the mouth of God hünfelf. And the repetition of this lary and grant, which were first given to Adım alone, chap. ii. 16. 17. feems to bave been made at the folemnity of God's bringing in the woman unto the

for it natively takes place, in connection with chap. i. 29,Left je dit. I hele words import no doubting, being the Lord's own wordə repeated by Eve.

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And the Jerpert said, unto the woman : *e fall not dying,

Ye shall not at all, dic. Satan flatly contradicts the divine threatening; and thai with an air of greatest confidence, for the fiop beiween thile two words is emphatic. That this is the sense of the parale, appears from Pfal. xlix. 4. He cannot redeeming redem, i. e. He cannot at all, or by any means, redeem. The negative here

primarily and directly affect but one of the verbs, as £xod. v. 33. & xxxiv. In the phrase respecting the certainty of the thuis, it affies them both in conjunction equally, as Jer. xxxviii.

Ver. 4.

die. i.e.

doch

15. Pri

from their allegiance to their Sovereign Lord. He is an expert temper; and has now had the experience of fe

je nat, putiing me to death put me to death, i. e. surely put me to death.

Ver. 5. But God he knoweth, viz. very well. Comp. the laft clause of this verse. Satan pretends to open up the mystery of the restraint put upon man, as to the fruit of the forbidden tree. That in the day of your earing of it; then they shall be opened, [namely] your eyes : q. d. Your eyes are now shut to the fameful indecency of your naked. ness : but if once ye eat of that fruit, it will open your eyes, make you fo sharp fighted, that ye shall clearly see the truth of what I say. And therefore it is, ye are forbidden to meddle with it ; that ye may 1till be kep:in a mist. Thus Satan chains together the two temptations, ver, i. and so makes an attack with both at once. And thus from the beginning, he sported himself with his deceivings, the cheats put upon man, by him.- - And ye tball be, as God, as God himself, appears from ver. 21.; whereas now ye are in some respect worse than the wild beaks. Knowing, of good and evil; fagularly kilful and expert in the matter. Thus the tempter promiseth, from the opening of their eyes by eating of the fruit, a vast penetration as to good and ill. q. d. Not only thall ye know the particular, which I fee ye are now ignorant of, namely, the frameful indecency of your nakedness : but your knowledge will be universally improved, and that to a pitch.

l'cr. 6. And the woman few, that good zi'as the tree for meat, and that lovely that (tree was) to the eyes : She saw it pleasant to the eyes, and her beart began to entertain a kankering after it. The demonItrative that is emphatic ; and is here uled to point out that fatal tree, to the minds of her posterity. An effection it put for a shing very nuch to be atided, the abstract for the concrete. The manner of expreffion, the course of words being precipitated, represents lively the infernal fire now faming in the woman's breaft.- - And (that) the tree (was) difirable, for to afford wit; that is, to make them knowing of good and evil, ver. 5. fingularly skilful and expert in those

Thus the tempter was believed, and his lies received for truth. - Ard she took [foine] of its fruit, and are [it]. Observe here the degrees of the woman's yielding to the temptation. (1) Her mind and understanding went off by unbelief: se faw and judged the tree to be good for meat, though it had no word of divine apjointment for that end, but on the contrary was forbidden as dead. ly, (2.) Her affection towards it riseth, and the hankers after it, (3.) She is inflamed with the defire of it. (4.) She pulls it with her hand, and eats it with her mouth. --- And she gave also to her husband, with her, and be ate. Not, me gave, to her husband with her, as if he had been p:esent with her, in her encoun. ter with the serpent; no, Satan managed the matter more art. fully : but, five gave to her bufoand, [to eat] with her, the plack. ed off so much of the fruit, as ferved her to eat, for the time

mitters.

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yeral thousand years in the hellish trade. He has his devices
for entrapping of poor mortals, and knows how to suit his
temptations, as they may best take.
while she was at the tree; and not only fo, but she came eating un-
to her husband, and gave him also of it, to eat with her': and he ate
with her accordingly. The word also is here emphatical; for in gi-
ving it to him, the deadly morsel was given to all mankind, the co-
venant being made with him, before the woman was in being, chap.
ii, 16.

Ver. 7. Then were opened, the eyes of them both, viz. to see what they never saw, nor could have seen, before, namely, the shameful. ness of their nakedness : and so were Satan's deceitful words, ver. 5. accomplished.--- And they knew they knew ; j, e. They knew, 'alas! they knew to sad experience. That nakednesses (i. e, stark naked), they (were]. The abstract for the concrete in the fuperlative degree. They saw their nakedneis most shameful and indecent, and that they were greatly in need of a covering.

Ver. 8. And they heard, even the voice of Jehovah God, walking in the garden'; i. e. the

voice walking : -for fo the words are by the pointing constructed. This voice which they heard walking, was the WORD, the eternal Son of God, now entering upon the execution of the mediatury office, and coming to discover the eternal counsel concerning the salvation of finners. At the wind of the day: i. e. in the cool of the day, when, the sun declining, there was a breeze of wind, which would quickly let the guilty couple see the insufficio ency of their fig-leaf covering's, for hiding their nakednefs. Hebrew texi mentions three parts of the artificial day, one of which is called the blozving of the day, Cant. ii, 17. another the warm of the day, Gen. xviii. 1. a third, here, the wind of the day. The firit is the morning, as appears from the text wherein 'ris mentioned: the second from morning to noon, and as long after it as before: the third from thence to the end of the day, oiherwise called the space bet ween the two evenings, Exod. xii, 6. i. e. between three and fix of the clock in the afternoon.--Aid the man hid himilf, and his wife [hid herself ], for so the pointing thews the words to be constructed. I'he guilty couple, at hearing the found of the Voice walking in the garden, ran asunder, he one way, the another, and hid theafelves in different places, not together. From the face of Jehovah God : i. e. from the Schechinah, the visible sign of the divine presence, the habitation of the divine Majesty, from whence they were to have folemn coinmunion with him. --In mid;t of tree of ihe garden. In some groves or other, some places where the trees were thick about them. The divine presence which before was the joy of their hearts, was now become a terror to them being guilty,

(Extracts from the notes on ver. 9.-14. must be omitted for, want of room.]

Ver. 15. And I will set ennity ; between thee, and between this woman, viz. Eve, called the woma: all along hitherto, and now VOL.III.

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