at the good pleasure of Almighty God Therefore being delivered into the dominion and 〈◊〉 of the Messengers and Ministers of death by and by he was subject to the Guives and Manacles of death which doe seize upon all parts of our bodies for sinne Morbi enim sunt laquei mortis which is we are held sure untill we die also the Ministers and Servants which ever since that sentence was denounced doe attend upon us to our end are cares and sorrows within labours and travails without which seizing on us doe make our deaths as sure as if we were already dead for we cannot escape it therefore saith David Psal. 89. 48. Quis homo vivit non videbit mortem for all of us have sorrow which is primogenitus mortis Job 18. 13. the same day 〈◊〉 brought it forth Gen. 3. and we have and feel daily the forerunners of death which are diseases which make our bodies even in this life 〈◊〉 mortis a body of death Rom. 8. 10. Wherefore we may be sure that death it self will come most certainly though the time be uncertain for it is a debt which must be paid we must all dye Heb. 9. 27. when the time is come that God hath appointed Dixerat autem Jehovah Deus non est bonum esse hominem solum faciam ei auxilium commodum ipsi Gen. 2. 18. Octob. 1â— 1591. THe Prophet Esay 51. 1. exhorteth the Church of God after this manner Look back saith he 〈◊〉 the stone out of which yee were 〈◊〉 and to the 〈…〉 of which you were digged By which he 〈◊〉 the Church of God that there is a very necessary and profitable consideration to be made out of the historie of Abraham and 〈◊〉 and their lives as it is expressed in the Scriptures So may we say of the historie of Adam and Eve our first Grandfather and Mother for they are more properly indeed to be termed the first stone out of whom all mankinde were hewn and the pit out of whose womb we all were digged and taken And so much more profitable is this 〈◊〉 and the explication thereof because St. Paul faith 〈◊〉 〈◊〉 〈◊〉 that the creation of Eve and her marriage is 〈…〉 shewing us the mysterie of Christ the second Adam and his 〈◊〉 to the Church which was his Eve taken out of his side I told you that from the 6. verse of this Chapter to the end of it is 〈◊〉 a Commentary upon the 27. verse of the first Chapter where Moses in one word dispatched the Creation of Man and Woman saying 〈…〉 which he so briefly passed over there because he purposed in this Chapter 〈…〉 a more large and ample discourse thereof We have heard of the Creation of Adam in the former part of this Chapter hitherto which is nothing else but a 〈◊〉 upon these words of the first Chapter 〈…〉 Now therefore we 〈◊〉 to the explaning of the other part which is 〈…〉 which he performeth from this verse to the end of the Chapter Two principâ—… points In all which verses the Fathers say than there are but two principall points to be considered the first is The 〈◊〉 of the woman the other The 〈◊〉 and marriage of her to the Man Touching the creation and 〈◊〉 of Eve it 〈◊〉 partly a deliberation and then the work of creation 〈◊〉 self the 〈◊〉 is in these words 〈…〉 〈◊〉 which containeth also two parts first the 〈◊〉 in this 〈◊〉 verse and then the occasion of it in the verses 〈…〉 But before we 〈◊〉 of the consultation 〈◊〉 first consider 〈◊〉 coherence with that which 〈◊〉 before which is 〈…〉 After the Almighty God had 〈◊〉 the 〈…〉 which is his Church by the 〈◊〉 made 〈◊〉 God and man Now in the next place he 〈◊〉 to 〈…〉 of 〈◊〉 estate 〈◊〉 which is of 〈…〉 by the duty of Man and Wife in Marriage By which God would 〈…〉 know that by his will and ordinance all men next after our 〈◊〉 to Almighty God which is first are bound to have a most speciall care and regard of their duties in that other society which is this If they be Husbands their next care must be of their duty to their Wives if Children of their duty to their Parents if Servants of their duty to their Masters for these duties of the private Families in the Common-wealth are next in honour and reverence to the divine duties which we own in the houshold of Faith which is in the Church unto God for this society is lege ipsa antiqua as one saith and therefore we must give more honour and reverence unto it Now for the summe and scope of this verse we will divide it into two parts first into Gods Dixit and secondly into the tenor of his speech which is Non est bonum c. and first briefly of dixit Deus because we often heard of it before we must note that qui dicendo facit verbo facit which teacheth us to give honour to Christ the second person in Trinity who is the word of God of whom all things are made and ordained John 1. 3. Secondly touching this Dixit which we see by it and other singular prerogatives herein given to Mankinde which we may add to all the former For in the creation of other Creatures God used only the word of authority fiat but here he useth the word of his good will and pleasure which is faciam Before he ever directed his speech to that which was not Gen. 1. 3. saying fiat lux when there was then no light but all darknesse But now he reflecteth his speech to himself as it were consulting with deliberation about this work in that the Contents of his speech in touching the good and happinesse of Man in foreseeing what is not good for him in providing that which is best for him we doe not only see his care over us above other Creatures but also we are taught to acknowledge how well and reverendly we ought to esteem this ordinance of marriage for God knew that many speeches and reproaches would arise among men against this work which God had in hand of making Woman Some by way of jest and merriment to disgrace that sex and others in contempt to dispraise them calling them necessarie evills c. therefore God saw it needfull to expresse the absolute good which cometh to Man by Woman as being so necessarie that we cannot be well without them for seeing we cannot deny but that God that doth best know what we want and what is good doth affirm that it is good for us to have Eve made and that it were evill for us to be alone without her therefore that we preâ—ume not foolishly in jest nor earnest to contradict and crosse Gods will The tenor or content of the Consultation standeth upon two parts The first is a reason or cause which moved God to make Eve in these words Non est bonum c. The other is his purpose
Law then had their been no trangression and so no punishment and so it had been very well with all men still Indeed in some sense the words of St. Paul doe sound very well if we understand them as he spake them for all Laws have two parts the one directive the other corrective So Paul saith That he which keepeth the first part of that Law which is directive and so becommeth just he shall never need to fear the other part of the Law which is corrective 2. Object The second objection which accuseth God of hard dealing is like that other objection in the new Testament namely Seeing that Christ knew that Judas would betray him John 6. 71. why did he make choise of him Resp. 2. The answer to both is this namely That the foreknowledge of God is no cause of any action no more then our eyes being open and seeing a man is the cause of his going wherefore Gods foreknowledge is extra seriem causarum as the Schoolmen say God gave Adam power and ability and freedom of minde to perform a greater obedience than this Preach 7. 31. but man sought the inventions of his own heart and followed not the will and counsell of God wherefore it is sure that seeing the Law given to man is most 〈◊〉 and the power which man had was most perfect and seeing he was not constrained to transgresse but was forewarned of it therefore man knowing Gods will and yet willfully breaking it is the cause of his own 〈◊〉 and God is justified to be without all rigor whatsoever except we will say Why did not God then make man immutable which question if we move Rom. 9. 20. we are not to dispute plead with God though this reason may be yeilded thereof first quia necessitas non habet legem God would not make him immutable for then man must needs be God for only God is so Secondly because necessitas non habet laudem for what thank praise or reward could he have had if he could not have chosen but necessarily must obey as the fire by nature must needs burn and goe upward wherefore we should rather saith St. Augustine magnifie Gods goodnesse and benefits which worthily requireth our obedience and contemn our own unthankfull disobedience This is a more profitable course of meditation than to knit many knots and make many questions to reason with God Now we come to the Law it self which I divided into the preface body and penalty of it of the which the first is introductive the second directive and the third corrective The body of the Law we see is planted between the preface and the penalty both which are to perswade us to the love and obedience of that in the mid'st It is therefore faced and garded with the consideration of Gods love and liberality and it is backed behinde with the fear of Gods just judgement if we break it The first is set down as a spur to prick our dull natures forwards to obedience for who would not be stirred up with love and liberal rewards The other is set as a bit or bridle to keep us back at least from transgression So that if perswasion or threatning love or fear fair means or foul will serve to keep us from sinne and make us serve God here God had put them all together This preface is of the admirablenesse of his love and goodnesse which he promiseth before he commeth to the poor restraint of forbidding that 〈◊〉 There be four parts of his loving favours set out to us in it First Comedes Secondly Comedendo comedes that is thou shalt eat freely and frankly Thirdly Ex omni ligno not freely of one or of a few but of all the trees Fourthly Ex omni ligno totius horti not of all the trees in one corner or quarter but of all in all the 〈◊〉 of Paradise and of all he 〈◊〉 but one and one is the least that he should have restrained so liberal is he and so loath to deny us any thing he hath and he would not have forbidden this had it not been for our good also such was Gods liberaliry to Adam that 〈◊〉 doth permit him to eat not only liberè liberaliter that is when he will what he will how much soever he will for his sufficient necessity and strength freely at his choise liberally according to his desire In this plenty and variety granted God permitteth to him the best which is the tree of life and he gave him the means unde vivere bene vivere semper vivere possit for all the trees were means to sustain his life The tree of knowledge being a testimony of his obedience shewed him how he might live well and the tree of life would have caused him to live for ever wherefore all these several blessings of God bestowed on him might have moved him to due obedience in this one and easie commandement for seeing he had the use of all the trees upon condition to abstain from this one it is sure the levis esset ejus continentia si non dèesset benevolentia But if eating thou shalt eat could not allure him to obedince yet dying 〈…〉 dye one would think should have been able to have kept him from disobedience yet it did not and therefore mortem morier is is a just recompence to such wilfull sinne There is yet another thing which the ancient Writers doe make 〈◊〉 great matter of in this place that is the marking That here first of all God and Man doe enter into a league obligation covenant one to the other by which they prove that Ecclesia vinculum Ecclesiae is more ancient than the state Politique that is that the bond ecclesiasticall is of greater antiquity than the bond of Commonweals Politicall or oeconomicall For before Eve was made or ever Man and Wife Parents and Children Masters and Servants were united with a bond of duty which commendeth the bond of true Religion and Divinity which by obedience teacheth us how to be inseparably united to God and made one of his Church to whom is a promise of the tree of life De fructu verò arboris scientiae boni mali de isto ne comedas Gen. 2. 17. June 19. 1591. THis Law of Paradise we sorted into three parts the first whereof we handled before now follow the second and third parts to be spoken of namely the direction and correction the Precept it self and the penalty which necessarily doe ensue In these words then is set down the restraint of the forbidden 〈◊〉 which is the body of the Law it self And then after it in the end of the verse insueth the punishment if we breake it In this former part of the Law we observe two points 1. First The subject of the Commandement concerning which the restraint is made that is the tree of knowledge 2. Secondly The action it self restrained that is eating which
the woman hath threee names in the Scripture as well as man The first is the generall name in respect of the Sex Gen. 1. 27. by which they are called male and female which is given as he is the Stock and she is the Storehouse of all mankinde The second is Adams matter and Eves mold which in him is the name of his and in her is the name of her fruitfulness that she is the mother of all living Creatures The third is the honorable name given in marriage which is Ish and Ishah man and woman which signifieth the dignity to which God exalted them both And this may suffice of their names Idcirco relicturus est vir patrem suum matrem suam ad haerebit uxori suae erúntque in carnem unam Gen. 2. 24. 30. Octob 1491. IN these words God the Author of matrimony setteth out a Law and Statute to all the posterity of Adam to observe concerning the matter of marriage and Adam is here instead of the Clerk to proclaim it unto all which Ordinance of almighty God our Saviour Christ in Matth. 19. 4. sheweth and avoucheth to be the only pattern and plat-forme for all married men for ever to look unto for saith he this is the originall Canon and the Rule to be observed utrum ab initio fuit sic And if we mark the contents of this Rule we shall perceive that it is Gods will that the conjunction of man and wife shall be so neer and dear and the knot of 〈◊〉 so surely knit that rather they should dissolve and break asunder all knots of frendship and bonds of propinquity than either wilfully to untie or violently to break it asunder by separation or divorce after the knot and covenant be once lawfully and solemnly made before God and his Church So that this is made a perpetuall Law not for Adam only and specially but for all Adam's posterity in generall For we see that it respecteth not so much Adam as us which follow him because God doth not direct his speech in the second person as saying thou shalt c. But indifferently to all mankinde as is more apparent thus because Adam and Eve cannot be said to have left father and mother therefore it properly concerneth them which afterwards should have father mother as all his sonnes and posterity had we see then there are two parts of this Law here set down the one is that married folks shall leave all other the other is that they shall cleave fast and inseparably each to other the bond and chain of naturall affection which bindeth fast the parents and children is wonderfull strong and neer and therefore the heathen doe call it vinculum Adamantinum an Adamant chain more strong than Iron we see this love and naturall affection is very great and forcible even in dumb creatures which are led thereto only by the instinct of nature wherefore if it should not be in men indued with reason Moses would have such stoned to death Deut. And Salomon prophecieth of such 〈◊〉 children Prov. 30. 17. That the Crowes of the Valley shall pull out their eyes yet notwithstanding this bond of naturall affection being so great and strong God saith that he would have married folks rather violate and break that then break this bond wherewith man and wife is united and tied together not that God would simply tollerate and alow any breach of duty between parents and children but only in respect of cleaving to his wife and the wife to her husband wherefore we must know and beware that we doe not think it lawfull for us being once married so to forsake our parents which brought us forth and bred us up as to set light by them and not to regard them as many unnaturall children doe under this pretence for to take away that savage and brutish disobedience Quod hoc non extinguit affectionem sed ordinat This freeth us not from our duty which Gods Law and the Law of nature bindeth us unto but it teacheth us how to dispose it aright that is how to cleave to our parents in duty as we 〈◊〉 and how to be united to our wives in love as we ought also By this then appeareth that it is Gods will that the link of love between married folks should exceed in strength and measure if it be possible even the naturall bond of love and affection that is between parents and their children and there may be rendred sufficient reason why it ought so to be first because his wife was made of the very true and reall flesh and bone indeed but children doe come only of the seed of the fathers and blood of their mothers so that it may truely be said that the wife is flesh of his flesh and bone of his bone but their children are only flesh and bone of his seed and blood Again children are only the fruit of their loyns which is farther from the heart than the wife which is of the ribs which is most neer and therefore most deer to the heart Lastly because men doe love their children tanquam aliquid sui but they love their wives tanquam semetipsum Ephes. 5. 28. Seeing therefore self love is the greatest and most perfect love we conclude also that that marriage love must be neerest and most like it by the ordinance of God for our use this doth seem to give us a caveat touching the evill and shamefull divorce and separation of man and wife which are too rife now a daies for if so be that Gods knot of marriage should be so surely knit that it must not be broken for our deer parents sake but of the two choose rather to forsake them then no doubt it is not his will that for every sleight and trifling cause and occasion they should sue divorces and forsake one another for this is the divinity which our Saviour Christ doth gather out of this place Mark 10. 4. And thus much of the first part Now touching the other part of the position we are to consider two points first the union and conjunction of their hearts in love which is called their cleaving together The other is the union and combination of their bodies expressed in these words they shall be both one flesh the first is called of some conjunctio mentis the other is copulatio carnis both which are ordeined of God as holy and good for the first we see that this unity of minde by unfeined love and affection is called vinculum perfectionis Colos. 3. 14. So that this spirituall love is the best glue to make them cleave together without separation For so indeed this word signifieth glue or a kinde of glueing and sodering together wherefore as two things are by glue or soder united and made but one so by love ought man and wife which sheweth amor conjugalis must be reciprocus respecting and taking hold of both sides alike as glue doth There must be
amare Redamare amorem impendere rependere for if love be not mutuall if it cleave fast but to one side they cannot live together as one but needs must fall asunder as we may often see and to make this glue hold fast for ever it is requisite that it be tempered with the knowledge of God that it may be a religious love for carnall love is vinculum Ethnicorum but godly love is vinculum Christianorum Salomon cleaved to many wives but because it was not in a holy and religious love therefore they made him not cleave to God but caused sinne to cleave fast to his soul And thus much of the eternall cleaving together in affection Now for the other which is carnall and externall it is that combination which God saith maketh two but one flesh and that not only in that honourable estate of an undefiled bed but also in that wicked and filthy conjunction of harlots as it is 1 Cor. 6. 16. For they which converse with harlots are said to make themselves one with them For marriage we may say in some sense it is begun in the spirit and doth end in the flesh This knot of carnall copulation St. Paul expresseth in most godly and reverent terms and so wisely that sober eares cannot be offended thereat 1 Cor. 7. 3.4 First he calleth it due benevolence due in regard of the right which the one may lawfully challenge at the others hands benevolence because it must be granted willingly with love and good will for if one deny the other he saith in the 5. verse that it is a frauding of one anothers right for which cause he saith that neither partie hath potestatem sui corporis but one hath right and interest in the other Now of this union man and woman becommeth but one flesh and as it were members of one anothers body and not only so but of this conjunction of them two cometh by Gods blessing one flesh that is the fruit of children which proceedeth from them both and so an unity of the the flesh in the body born is the fruit of their two bodies so united as Leah saith Gen. 30. 20. is very effectuall to be another link of love to binde man and wife more neer together for which cause children are called pignora amoris This then to conclude is the cut-throat of polygamie and adultery of polygamie because God saith they two shall be one flesh therefore more than two in the conjunction is intollerable of adultery it is the overthrow because he will have two by this combination to be but one body wherefore it is an abhomination and monster of nature for one man to be two bodies for he which joyneth himself to a harlot thereby made one body with her 1 Cor. 6. 16. And here we see that he is also one body with his wife and so Gods ordinance is perverted who would have two but one body but these leachers doe make their one bodies become two De septem versiculis a versu 18. usque ad finem 24. qui de Matrimonio Viro Foeminâ agunt Novemb 4. 1591. FOr that our Saviour Jesus Christ in Matthew 19. where the question of divorcement is propounded alledgeth this place that a man shall cleave to his Wife and leave Father and Mother and they twain shall be one flesh this is his further commandement Let no man put asunder that which God hath coupled together for indeed this bond may not be broken at mans pleasure Hence we learn discipline for the framing of our Judgements That Marriage inviolable is the ordinance of God And again Hence we learn the duties of Marriage to be natural for the begetting of Children and civil for mutuall help in houshold and civil affairs But above these duties in adduxit Deus is a religious institution by God and a possessing of their bodies in sanctitie and holinesse of life not being stained with filthinesse vain jesting or wantonnesse which are things uncomly Ephes. 5. 4. But their Marriage should be moderate without excesse of lust because God sought an holy and Godly seed Malachie 2. 15. And therefore God ordained but one wife and that each should sanctifie other for what knoweth the Wife whether she shall save her Husband or what knoweth the Husband whether he shall save his unbeleeving Wife 1 Cor. 7. 16. so that Marriage is for sanctification As for the speciall institution of Marriage here in regard of the time and place It was instituted in time of Innocencie in Paradise which state of Marriage is not only a thing tolerable or a thing alowable as a thing indifferent or commendable in some alone but Marriage is honourable among all persons all degrees as it is in the 13. Hebrews 4. according to that in the Psalme Man being in honour which time of honour was in time of Innocencie 7. Honors of marriage Now there are seven honors of Marriage 1. Necessity The first is of necessitie for that since Adams fall the disease of incontinencie is common to all sorts of men therefore Marriage is offered to all sorts of men without respect 2. Antiquity The second honour is of antiquitie which was the next instituted to the Law of obedience Lex Matrimonii est ipsa lege antiquior 3 Causality The third honor as the Schoolmen call it is of causalitie see Exod. 12. 20. 4 Place The fourth and fift honors are out of the place in Paradise in the presence of Heavenly Angels 5. Time and out of the time in time of Innocencie 6 Gods presence The sixth honor which maketh Marriage most honorable is the presence and presidence of God himself by his dixit in the 18. verse God said it is not good that man should be alone and by his adduxit he brought her to the Man and by his conjunxit whom God hath joyned and by Gods benedixit in the 1. chap. 28. and God blessed them 7. Mysterie The last thing which maketh Marriage honourable is that it is Mysterium magnum wherein is a resemblance even of Christ and of his Church the 5. Ephesians 32. Thirdly in respect of the persons of Adam and Eve it was good for Adam to have a wife it is permitted to Bishops to have one wife Titus 1. 6. 1 Tim. 3. 2. the Apostles themselves had wives 1 Cor. 9. 5. There were never such Saints in the world as were Saint Adam and Saint Eve in the estate of their innocencie integrity yet were they married There are none of what degree soever that are so holy but by the example of Adam Eve they may take upon them this estate of marriage which is honorable among all men it is honorable in all it is not intollerable in some Hebr. 13. 4. 1 Cor. 4. 1. this may be restrained in some sorts of men not to be condemned in any for Marriage which is honourable in all men dishonoureth no
and mother saying I have seen a woman in Timnah of the daughter of the Philistines therefore give me her to wife Judges 14. 2. The very Heathen doe regard the consent of Parents in chap. 34. 8. Hamor who was an uncircumcised man came to Jacob to ask his consent for Sechem that he would give his daughter Dinah unto his sonne for wife And in 2 Sam. 13. 13. Tamar answereth Amnon Defloure me not speak to the King my Father for me and he will not deny me unto thee As there must be no giving nor taking in Marriage without Gods consent I mean the Israelites might not take wives among the Idolatrous Heathen for God himself in Deut. 7. 3. saith Neither shalt thou make Marriages with them neither give thy daughter unto his sonne nor take his daughter unto thy sonne so must there be no marriage without the Parents and friends consent the Law is in the 22. of Exodus 16 and 17. verses That if a Man entice a Maid that is not betrothed and 〈◊〉 with her he shall endow her and take her to his wife Yet if her father refuse to give her to him there was no marriage but he should pay her money according to the Dowry of Virgins The consent of the parties Secondly In respect of their own consent The consent of the Woman is required After the Parents of Rebekah had agreed to give their daughter to Isaac yet they would have her to be called that she might also give her consent chap. 24. 39. and 57. God drew not Eve to Adam perforce but lead her willingly she was brought to him with joy and gladnesse as it is in Psal. 45. the 15. verse Hereby all enforced matches are condemned and all extort agreements are abrogated As those under age those that are made by mad and drunken persons are disalowed and may be undone The consent of such maketh not a match for tales non adduxit Deus such God bringeth not together Yet if a Christian man have a wife that beleeveth not if she be content to dwell with him let him not forsake her for the unbeleeving wife is sanctified by the husband their Children are holy which else were unclean 1 Cor. 7. 14. This is for their consent The contract and betrothing After the Parents and parties themselves have given their consent then commeth the contract the affiance and the espousals between them before the face of God for as soon as God had brought Eve unto Adam he said now in this present time She is bone of my bones she is my lawfull wife which you may see in the law of Nature for in chap. 19. 14. Lot called them his sonnes in Law that should have married his daughters after they were betrothed unto them if she be not betrothed she is called a Maid Exodus 22. 16. and after she is betrothed to an husband she is his wife Mary the mother of Jesus conceived by the Holy Ghost after she was betrothed unto Joseph before he knew her carnally before he was publiquely married to her as may appear by the 1. of Matthew 18. for Marie and Joseph were even then Man and Wife before God and therefore the Fathers say well that contractus facit consensum animorum The solemnity Next to the Contract is the Solemnity As in the Marriage of Adam and Eve it was solemnized before the glorious companie of heavenly Angells God himself as the Priest joyned them together he as a Father gave her unto Adam chap. 3. 12. and it was God that coupled them together Matthew 19. 6. She first entred into Gods house then into Adams house she first took God by the hand and then Adam by the hand And this Marriage must be our example for this is the Marriage Sermon to the whole world Man shall leave his Father and Mother and cleave to his Wife and after this they be Man and Wife before God and before Man Then followeth Gods blessing of them in chap. 1. 28. God blessed them and God said unto them increase and multiply and fill the Earth And the last point is of the unity By this union they are become one flesh and carnall conjunction is permitted them Abimelech for that out of a window he saw Isaac sporting with Rebekah said therefore of a surety she is his wife chap. 26. 8. But he that joyneth himself with his neighbours wife is not innocent Prov. 6. 29. The Wife hath not power over her own body but her Husband nor the Husband bath not power over his own body but his wife 1 Corinth 7. 4. The Gentils are inheritors of the same body with the Jews and the partakers of the same promise in Christ by the Gospell the third to the Ephesians 6. 2. The duties in Marriage Now concerning the Duties in Marriage whereof we will speak in general and then in several Faithfulnesse and Love The general duties which doe concern Man as well as Woman and Woman as well as Man which doe concern them both are two Faithfulnesse and Love Which two we must alienate from all other Women and appropriate them only to our Wives The heart of the husband trusteth in a faithfull wife Proverbs 31. 11. see 1 Cor. 7. 4 and 5. The one hath power over the others body Marriage is honourable and the bed undefiled but Whoremongers and Adulterers God will judge Hebr. 13. 4. Faithfullnesse is promised in the celebration of Marriage but the faithlesse Woman forsaketh the guide of her youth and forgetteth the Covenant of her God Prov. 2. 16. the paths of a strange Woman are movable Proverbs 5. 6. there is no faith to be reposed in such a Woman The other dutie is Love For that Woman was taken out of mans side she was his 〈◊〉 closse to his heart which is the seat of love Man must love her as his part and she must also love him for that he was wounded mortally for her sake and had been in great danger of his life had he not had so excellent a Physition and Surgeon to close up his side again Man is the Image and glory of God Woman is the glorie of Man 1 Cor. 11. 7. And again A vertuous Woman is the crown of her Husband Proverbs 12. 4. There is a communion of their name and of their nature which will move mutuall love which procureth inward comforting and outward cherishing for no man ever yet hated his own flesh but nourisheth and cherisheth it Ephesians 5. 29. The Woman must be subject to the Man and the Husband must give honour to the Wife as to the weaker Vessel 1 Peter 3. 7. The man is as the stock the woman as the branch the wife must be loving for a contentious and angry Wife is condemned Proverbs 21. 17. And Husbands must love their Wives and not be bitter unto them Colos. 3. 19. This mutuall love must be above the love to the Parents or to the Children there was a
is spirituall the first to the Corinthians the fifteenth chapter and the fourty sixt verse 1. We possesse an evill minde before a good so first we are possessed with an evill minde before we can have a good minde First Cain was born after he begat Enoch and then Tubalcain then followes Lamech and at last Enosh a good man so God saith there is first the root of bitterness planted in our hearts Deutcronomie the twenty ninth and the eighteenth verse before we can be rooted in saith well Colossians the first chapter that we are first wild olives and must be ingrasted into the true Olive Romans the eleventh Nature doth not well at the first but is first inclined to evill till it please God to give grace And whereas Cain had Abell for his Brother so we learn that the Companions and Bretheren of all worldly possessions is vanity and vexation first in getting then in keeping and lastly in losing them And in Riches are thorns and cares When we finde that in riches there are thorns and pricking cares Luke the eighth Riches and Greife are Bretheren that riches and grief are bretheren then there is a way to grace If we speak of them severally To begin with Cain in that which Eve speaks of him I have purchased a man of God There is something to be commended and also somewhat to be blamed That which deserves commendation is of two sorts First her thankfulness and consession which she makes after her deliverie for she ascribes it not to her self or her husband nor to the strength of nature Children come by Gods grace and blessing that she had brought forth a Sonne but that he came by the grace of God wherein she doth as much as God requireth to be done by women that come to be purified Leviticus the twelfth where he took order Our duty is thankfulnesse to God that in token of thankfulness to God who had preserved them they should offer And it is as much as David confesseth Psalme the one hundred twenty seventh that Children and the fruit of the wombe are a blessing that commeth from the Lord. Secondly if it be meant that she had obteined a man for God as some will have it to be expounded for thereby she declared her joy to be chiefly in that she had a Sonne not only to fill the earth and to serve for Adam when he was dead but one that should serve God and magnifie his name when they were dead whereas she called her first sonne by a name that did set out Gods goodness and the second by a name that shewed mans vanity and miserie that is to be commended In miserie consider Gods goodnesse and why so contrary for we must consider Gods goodness with our miserie left we be driven to despair and when we behold Gods goodness we must joyn the consideration of our miserie left we wax proud and forget our selves But in that whereas she thought she had that seed which God promised should break the Serpents head in the third chapter of Genesis therein she is to be blamed for albeit her faith is to be commended because she beleeved that promise What defect of Faith is yet her defect of faith is to be blamed in the 1. Epistle to the Thessalonians the third chapter the tenth verse that defect was that she made too much haste for the peformance of the promise The Prophet saith of the true faith Qui crediderit non festinat in the 28. chapter of Isaiah But she maketh too much haste for the promise is not made of the seed of the first woman therefore this was defect of saith to be blamed in her That there was a reconciliation to be received neither she nor any other did ever doubt for all did look for the seed of the woman to make this reconciliation He is the desire of all Nations in the second chapter of Aggai and the eighth verse The heathen did all equally worship this Redeemer Acts the seventeenth though ignorantly But to take Cain for Christ and Bar-Iesus for Jesus is a great error But if she had not this conceite yet she is to be blamed for the error of her hope in that she calleth her first son Cain a possession as if he were the only Jewell and the other Abell that is Vanity as if he were one to be despised and of no reckoning Wherein she sheweth that which is our common fault We judge after outward appearance but God contrary for we alwayes judge after the outward appearance whereas God rippeth the heart and maketh most account of those things that seeme to be of least reckoning This was Samuell's fault when in choosing one to annoynt among the sons of Issa did judge the tallest to be the party appointed by God Whereas it was David the least and of meanest reckoning among them whome he had purposed to annoynte in the first of Samuell and the sixteenth chapter But this joy which she had of this son was vanum gaudium It was a great error in her that she accounteth him the greatest Jewell that was of the seed of that evill one and despiseth him that was the first Saint who therefore is set down to be the first and cheifest of all the faithfull in the eleventh chapter to the Hebrews and the second verse Much more might she have called her first Abell who became vanity and came to nought who endured sorrow for ever And have called Abell a possession for that he was the beginning of all Saints Such a one as placed his felicity in the possession of the heavenly joyes Note The state and reckoning of the Godly in this life Whereby we see what reckoning is made of the faithfull in this life Of them Christ saith In mundo pressuram habebunt in the sixteenth chapter of St. Iohns Gospell And ye shall weepe and lament but the world shall rejoyce Cain shall build Cities in this world but as for you be of good comfort for I have overcome the world You shall sorrow but your sorrow shall be turned into joy And though you be disunited here yet in me ye shall have peace These are the points to be sound fault with in Eve Fuitque Hebel pastor gregis Kajin fuit agricola Gen 4 2. Februar 25. 1598. YOU remember I told you that the Tree of generation is a shadow or resemblance of the Tree of life for though since the fall of Adam the state of mankinde for the continuance of it be not like the Ivie or Bay-tree which never cast their leaves Ezekiel the fourty seventh chapter and the twelfth verse 1 Division yet it is compared by the Holy Ghost to the Oke or Elme-tree Esay the sixth chapter which though they cast their leaves yet there springs out new the next yeer So albeit man must return to dust from whence he was taken Man shall leave a seed behinde him yet he
great regard in times past not to abuse anothers Concubine 2 Sam 3. 8. In several there are in them two other Duties In the man understanding and wise government there is I say in the husband direction and there must be in the woman subjection to be subject to his direction And here I am to admonish women of seven things to make them to honor their husbands First they must consider that Adam was formed first and then Eve 1 Tim. 2. 13. Secondly Man was not created for the Womans sake but Woman for the Mans sake 1 Cor. 11. 9. Besides he was wounded that she might be made She was taken out of him She was brought unto him She was made to help him She received her name of his name his name was Ish her name Ishah She had in her name a letter of five in number lesse than man to shew she was but a diminutive All these doe imply womans subjection There are two other Duties several of the man and wife The Man must protect his Wife in danger chap. 20. 11. Providing is required of the man to provide for his houshold and family 1 Tim. 5. 8. And the woman is to preserve and enlarge that her husband hath provided the domesticall duty of preserving the house and houshold pertaineth to her as it is in Proverbs 31. 21. She should be of the property of the Snail still at home but a foolish Woman is troublesome Proverbs 9. 13. The house in holy Scripture is taken for the Children whom she must bear and bring up in the fear of God The Wife through bearing of Children shall be saved saith Paul 1 Tim. 2. 15. The house is taken for the Servants whom we must govern well And the house is taken for the implements which she must order and enlarge She must be not as Ivie which cleavth to the tree and is not profitable though green but as the fruitfull Vine on the sides of thine house she shall bear Children like to the Olive plants round about thy table Psalme 128. 3. 3. No divorce after marriage And this cleaving of each to other implyeth a perpetuity of this bond out of the 2 of Kings 18. 6. Man shall leave father and mother to cleave to his wife And in 1 Cor. 7. 10 and 11. Paul saith I command those that be married not I but the Lord Let not the Wife depart from her Husband and let not the Husband put away his Wife It is true Quos Deus conjunxit homo non separabit whom God hath joyned let no man separate Yet God himself may sever them either by death for when the Husband is dead she may marry to another man Romans 7. 3. or God may sever them by divorcement for lewdnesse and whoredome not for every light matter but for a very weightie cause as it is in the 24. of Deuteronomy 1. Divorcement is called in Hebrew a sawing and the divorce of man and wife should be as the sawing a 〈◊〉 from the body If a man have the dead Palsie in some part of his flesh he will not presently have it cut off unlesse it 〈◊〉 some other part Divorces for two causes The Wife so long as her Husband liveth is bound unto him 1 Cor. 7. 39. But if the flesh be not only dead but corrupted then may there be a proceeding to divorces and that upon two causes as the ancient Fathers doe say out of the Scripture The one is for Fornication and Adulterie And who so putteth away his Wife except it be for fornication causeth her to commit Adultery Matthew 5. 32. except it be for Whoredome Matthew 19. 9. And as I told you adulterous flesh is rotten 〈◊〉 it is 〈◊〉 flesh in the thighs and this divorcement for carnall copulation in Adultery they doe gather quia adherebit uxori 〈◊〉 out of suae to his own wife and she to her own husband must cleave The other cause of divorce is for spiritual Adultery which is 〈◊〉 as it is called in the Scriptures If thou have an unbeleeving Wife if she be content to dwell with thee for sake her not for in that she is an Infidell she is dead flesh but in that she is content to dwell with thee she putrifieth not but if she seek to draw thee to Idolatry in such things thou mayst not yeeld but there may be a departure 1 Cor. 7. 15. God suffereth separation and apostacie for spiritual Fornication which is Idolatrie and where God doth make separation there his Deputies which are his Priests for Incontinencie and Apostacie may suffer divorcement for that the People committed Fornication both bodily and spiritually with the daughters of Moab Moses in the name of God ordained they should be slain and Phineas with his spear appeased Gods wrath Numbers 25. In Ezra 10. 4. after they had resolved to put away their strange wives they came to Ezra the Priest saying Arise for this matter belongeth unto thee who bid them in verse 11. to separate themselves from their strange wives as you may see there at large But Pauls counsell in the 1 to the Cor. 7. 11. is my counsell here that but for argent occasion a man should not put away his wife but if she depart let her remain unmarried as if she did retain only to her Husband or let her be reconciled to her husband and this reconciliation maketh no new marriage but by repentance she if she have offended must renew her life in honestie and holinesse and this reconciliation must be a renuing of their love and the man must heartily forgive her as he would have God forgive him then there must be a forgetting of any sepatation as though there had been no breach at all that so faith and love may ever after be preserved that so their love may be not only more dear than that to Parents but that it may grow daily more and more that God may blesse them and their Children that their union in the flesh may breed the unity of their mindes that they may be united each to other as Christ and his Church we in him and he in us who by his Incarnation became our flesh and he is one body with his Church who was tormented and scourged who dyed whose very heart was pierced with a spear whence his Church was taken he forsook his Father in the Heavens and was incarnate he forsook his Mother and suffered death that he might cleave to the Church and the Church to him that so they might be one spirit that so this bond might continue perpetually and that this knot that joyneth Man and Wife might be indissoluble Erant autem illi ambo nudi Adam uxor ejus ae non erubescebant Gen. 2. 25. Novemb. 〈◊〉 1591. THis verse at the first sight may seem 〈◊〉 and to small purpose but the wisdome of the Holy Ghost did add the same to the rest for good purpose If it be referred to that which went