There were two respects in which the woman became more deeply affected by the curse than the man; she not only participated, as a fallen creature, in the diversified calamities which, from the moment of transgression, were entailed upon humanity, but suffered as a _female_ in the _conjugal_ and _maternal_ relationships which she was destined hereafter to sustain. Her husband was to "rule over her," and in sorrow "she was to bring forth children." The yoke of subjection, indeed, in the one case, and the pangs of childbirth in the other, are alleviated by the benign influences of Christianity, whose supplies are intended to heal the wounds inflicted by the poisonous serpent; but they nevertheless attach, in greater or less degrees, to the human constitution. The reason of this marked difference in the dispensation of an avenging Providence to the two principal parties concerned, was obviously this; the woman was _first_ in the transgression, and after listening to the deceptive counsel of her adversary, tempted when she ought to have warned her husband. It appears consonant to every principle of equity, that the atrociousness of her guilt should be characterized by appropriate expressions of displeasure; and that, in the future condition of mankind, all beings should recognize, not only the general purity of the divine administration, but its reference to the peculiarities of individual delinquency. Whatever mystery may at present involve the proceedings of Infinite Wisdom, and however incapacitated we may be to discover in every given case, or even in the majority of instances, the distinct traces of a justice that holds the even balance, and adjusts with nicety the proportions of sin and punishment, of this we may feel perfectly assured, that "every one" will eventually "receive the things done in his body, _according to that he hath done_, whether it be good or bad."