I.Here is a charge, that women who profess the Christian religion should be modest, sober, silent, and submissive, as becomes their place. 1. They must be very modest in their apparel, not affecting gaudiness, gaiety, or costliness (you may read the vanity of a person's mind in the gaiety and gaudiness of his habit), because they have better ornaments with which they should adorn themselves, with good works. Note, Good works are the best ornament; these are, in the sight of God, of great price. Those that profess godliness should, in their dress, as well as other things, act as becomes their profession; instead of laying out their money on fine clothes, they must lay it out in works of piety and charity, which are properly called good works. 2. Women must learn the principles of their religion, learn Christ, learn the scriptures; they must not think that their sex excuses them from that learning which is necessary to salvation. 3. They must be silent, submissive, and subject, and not usurp authority. The reason given is because Adam was first formed, then Eve out of him, to denote her subordination to him and dependence upon him; and that she was made for him, to be a help-meet for him. And as she was last in the creation, which is one reason for her subjection, so she was first in the transgression, and that is another reason. Adam was not deceived, that is, not first; the serpent did not immediately set upon him, but the woman was first in the transgression (Co2 11:3), and it was part of the sentence, Thy desire shall be to thy husband, and he shall rule over thee, Gen 3:16. But it is a word of comfort (Ti1 2:15) that those who continue in sobriety shall be saved in child-bearing, or with child-bearing - the Messiah, who was born of a woman, should break the serpent's head (Gen 3:15); or the sentence which they are under for sin shall be no bar to their acceptance with Christ, if they continue in faith, and charity, and holiness, with sobriety.

II.Here observe, 1. The extensiveness of the rules of Christianity; they reach not only to men, but to women, not only to their persons, but also to their dress, which must be modest, like their sex; and to their outward deportment and behaviour, it must be in silence, with all subjection. 2. Women are to profess godliness as well as men; for they are baptized, and thereby stand engaged to exercise themselves to godliness; and, to their honour be it spoken, many of them were eminent professors of Christianity in the days of the apostles, as the book of Acts will inform us. 3. Women being more in danger of exceeding in their apparel, it was more necessary to caution them in this respect. 4. The best ornaments for professors of godliness are good works. 5. According to Paul, women must be learners, and are not allowed to be public teachers in the church; for teaching is an office of authority, and the woman must not usurp authority over the man, but is to be in silence. But, notwithstanding this prohibition, good women may and ought to teach their children at home the principles of religion. Timothy from a child had known the holy scriptures; and who should teach him but his mother and grandmother? Ti2 3:15. Aquila and his wife Priscilla expounded unto Apollos the way of God more perfectly; but then they did it privately, for they took him unto them, Act 18:26. 6. Here are two very good reasons given for the man's authority over the woman, and her subjection to the man, Ti1 2:13, Ti1 2:14. Adam was first formed, then Eve; she was created for the man, and not the man for the woman (Co1 11:9); then she was deceived, and brought the man into the transgression. 7. Though the difficulties and dangers of childbearing are many and great, as they are part of the punishment inflicted on the sex for Eve's transgression, yet here is much for her support and encouragement: Notwithstanding she shall be saved, etc. Though in sorrow, yet she shall bring forth, and be a living mother of living children; with this proviso, that they continue in faith, and charity, and holiness, with sobriety: and women, under the circumstance of child-bearing should by faith lay hold of this promise for their support in the needful time.

For Adam was first formed, then Eve - And by this very act God designed that he should have the pre-eminence. God fitted man, by the robust construction of his body, to live a public life, to contend with difficulties, and to be capable of great exertions. The structure of woman's body plainly proves that she was never designed for those exertions required in public life. In this the chief part of the natural inferiority of woman is to be sought.

And Adam was not deceived,.... There is no need to say with interpreters, that he was not deceived first; and that he was not deceived immediately by the serpent, but by Eve; and that he is never said in Scripture to be deceived, as Melchizedek is never said to have a father or mother. The apostle's positive assertion is to be taken without any such limitations or qualifications; Adam never was deceived at all; neither by the serpent, with whom he never conversed; nor by his wife, he knew what he did, when he took the fruit of her, and ate; he ate it not under any deception, or vain imagination, that they should not die, but should be as gods, knowing good and evil. He took and ate out of love to his wife, from a fond affection to her, to bear her company, and that she might not die alone; he knew what he did, and he knew what would be the consequence of it, the death of them both; and inasmuch as he sinned wilfully, and against light and knowledge, without any deception, his sin was the greater: and hereby death came in, and passed on all men, who sinned in him:

but the woman being deceived was in the transgression: and the serpent really beguiled her; she owned it herself, Gen 3:13. And this is elsewhere said of her, Co2 11:3 which never is of Adam. She really thought the serpent spoke truth, that she and her husband should not die, if they ate of the fruit; but that it was good to make them wise; and that, upon eating it, they should be as gods, knowing good and evil; and under this deception she fell into the transgression, and was the cause and means, by her persuasions and example, of bringing her husband into the same sin; which involved him and all his posterity in ruin and destruction. And therefore she is called by the Jews (p) , "the mother of iniquity and sin"; to which they refer, Psa 51:5. And they say, (q) she was the cause of death to Adam, and to all the world: See Gill on Rom 5:12. And they observe (r) the order of the punishment of the serpent, Eve, and Adam, as of their sin; the serpent was first accursed, then Eve, and last of all Adam. They say

"(s) Samael (the devil) could not subvert Adam, till the serpent came and turned the heart of Eve, and Eve turned his heart, and they both sinned; wherefore it is said, "the woman which thou gavest me"; Samael had no power to turn him, till Eve came, and she was the cause of his eating.''

Now inasmuch as the serpent did not attack Adam, he being the stronger and more knowing person, and less capable of being managed and seduced; but made his attempt on Eve, in which he succeeded; and since not Adam, but Eve, was deceived, it appears that the man is the more proper person to bear rule and authority, as in civil and domestic, so in ecclesiastic affairs; and it is right for the woman to learn, and the man to teach: and seeing that Eve was the cause of transgression to Adam, and of punishment to him and his posterity, the subjection of the woman to the man was confirmed afresh: and she was brought into a more depressed state of dependence on him, and subjection to him; see Gen 3:16. The Ethiopic version renders the text, "Adam hath not deceived, the woman hath deceived and prevaricated".

(p) Tzeror Hammor, fol. 141. 3. (q) T. Hieros. Sabbat, fol. 5. 2. Zohar in Gcn. fol. 27. 3. Caphtor, fol. 37. 2. (r) T. Bab. Erubin, fol. 18. 1. & Taanith, fol. 15. 2. Bereshit Rabba, sect. 20. fol. 17. 1. (s) Midrash Ruth in Zohar in Gen. fol. 27. 3.

For--reason of the precept; the original order of creation.

Adam . . . first--before Eve, who was created for him (Co1 11:8-9).