it were the woing of the woman which is with some 〈◊〉 The second degree allubescentia the invading and entertaining the thought of sinne is as the yeelding of the woman to the Suiter The third the consent with delight this is the prostitution and submitting her minde to the Serpent The fourth 〈◊〉 delectatio the lingring and soothing up the conceived sinne the 〈◊〉 the delight to sinne is as the conception of the childe in the mothers wombe The fifth which we called consen sum ad opus the consent to put in practise the sinne is as the quickning of the childe The sixt which is the endeavor and disposition to sinne in the taking of the fruit is as the labour of the woman in Child-bed that was the wickednesse of the hands as it is in Psalme 7. 3. The seventh which is the eating is as the birth of the child for this eating the forbidden fruit is sinne it self which is the first born of the Devill Now will we speak of the endeavor of the Woman in the taking of the fruit of the forbidden tree The taking of the fruit came per 〈◊〉 Serpentis and pulchritudinem arboris by the guile of the Serpent and by the beauty of the tree These are the two motives in Eve to take of the fruit from the tree for as Jeremiah speaketh in his ninth chapter the twenty first verse death is come up into the windows and sinne is entred into our palaces sinne is already in our eyes and is entred into the pallace of her heart Hence it was that her feet were 〈◊〉 carrying her bodie from the trees permitted to the sorbidden tree David as he speaketh in Psal. 119. 59. That he hath turned his feet into Gods testimonies and in the 101. verse of the same Psalm As for evill I have refrained my feet from the evill way that I might keep thy word But Eve here turneth her feet from Gods testimonies and his word and she turneth her feet to the Serpent to goe in the way of evill At the first she 〈◊〉 say with Job as he protesteth in his 31. chapt 5. vers If I have walked in vanitie or if my foot have made haste to deceit let God weigh me in his just ballance and he shall finde mine aprightnesse But behold now Eve she walketh to see 〈◊〉 such are the feet of Eve they are swift in running to mischief as Salomon speaketh of the 〈◊〉 of the wicked in Proverbs 6. 18. It is the prayer of David in Psalme 36. 10. Non veniat mihi pes superbiae that the foot of pride would not come upon him She came with a proud foot to behold this tree And as it is in the said 10. verse of the 36. Psalme The hand of the wicked moved to evil Eve here she takes the tree with an high hand she takes of the fruit with an out stretched arme God he will doe well to those that be good and true in heart But saith David in Psal. 125. 5. Those that turn aside to their crooked wayes the Lord shall lead them with the workers of iniquitie So doth God here lest they should put forth their hands to take of the fruit of this tree Eve her self in the third verse confesseth that God commanded she should nottouch it God he guideth the meek and teacheth the humble their way Psal. 25. 9. Eve she saith she may not touch the fruit yet she taketh the same in her hand This is iniquitas and contradictio evill and absurditie She doth not only touch the fruit but takes the fruit of the tree As her inward soul was infected per imposturam Serpentis by the flatterie and deceit of the Serpent so her senses of seeing and taking or touching were inticed per pulchritudinem arboris by the 〈◊〉 of the tree There was a time when the eyes of man waited upon the Lord as doe the eyes of the hand-maid upon her Mistrisse Psal. 123. 2. God he was the guide of man Psal. 48. his hands touched nor the mouth tasted nothing but that which was permitted But now she is content instead of God to have the Serpent for her guide she will give her eares to hear his speeches her eyes to behold vanitie her feet to runne to deceit her hands to work mischief and her mouth to taste of sinne thus giving to Sathan all her members as weapons of unrighteonsnesse unto sinne as Paul speaketh in Rom. 6. 13. She was possessed with an itch as may appear by the form of answer Ne forte moriar and by the pleasantnesse of the fruit in her sight the jaundice of concupiscence might be perceived in her eyes Her feet would be gadding where they should not whose feet cannot abide in her house Prov. 7. 11. Her hands were as lime twigs her fingers itched till she were fingring of the fruit forbidden When she had taken of the boughs and fruit fuerunt aridirami and putrida radices quia non cepit quod caperet because she took not of the tree which was permitted cepit de fructu arboris per quam capitur she took of the delightfull and pleasant fruit where with her self was taken even as the fish which taketh the bait but is taken it self of the hook See chap. 15. 16. And she did eat And she did eat This is the consummation of sin for the accomplishment of Eves disobedince is in actuall sin If Conatus the endeavor to sinne if the practise of treason though the treason be not fully accomplished deserve death by the laws of man if the concupiscence of the eye which brought David from the adulterie of Bersabe to the murthering of Urias deserve the punishment and revenge of God then the beholding with concupiscence the beauty of the forbidden fruit deserveth Gods wrath Much more then perfected disobedience which is in the comedit deserveth the death for comedendo comedes moriendo moriêris Doe as God hath commanded thee and eating thou shalt eat of all the trees but if thou eat of the forbidden fruit moriendo moriêris dying thou shalt dye To eate that which God hath said you shall not eat implyeth a plain contradictorie to Gods word and a manifest disobedience to his commandement and by ones disobedience many were made sinners as Paul speaketh Romans 5. 19. Esau did eat his broth and bread with a good stomach and in regard of them contemned his birthright chap. 25. 34. In Genesis 37. 25. they regarded more the plasure of their own Jacobs sonnes were eating when Joseph was in the pit It is Davids prayer in Psal. 141. 4. Let me not O Lord eate of the delicates of the wicked The bread that the wicked eate saith Osee in chap. 9. 4. shall be as the bread of mourners and all that eate thereof shall be polluted By sinne primogenitura the birthright of Eve is gone with Esau The pleasure he took in his pottage was but short while he was hungrie The space of every pleasure
with a groane and by all lawes of Nations the husband is above the wife Touching the particulars of the Text. Her Sorrow First hee will greatly increase her sorrowes besides the sorrowes in conception and bringing forth children her sorrow is afterwards increased many a woman breedeth and beareth her owne sorrow she may beare her childe to misery if shee see it beg it increaseth her sorrow shee may beare it to execution as wee have too many lamentable examples but the sorrow of a mother is much more increased if it live so wickedly that shee beare it to hell fire For the sorrow of Child-bearing in the Psalmes and throughout the Prophets the greatest sorrow is compared to a womans laboring with childe which is so great that many a one dyeth of it as did Rachell Gen. 25. 18. never was childe borne without pain according to that old verse Nascitur haud sine vae fuerit qui filius Evae But here God sheweth even in judgement his mercy for shee sinned in soule is punished but in body and that punishment is temporary though the sinne deserved death eternall and which is further there is a blessing even in this Sentence for to have children though with pain is a great blessing and by the ancient Fathers is called the blessing of the womb and brests and barrennesse of woman is held a greater sorrow and payne than to have children with much griefe and payne for when the childe is once borne the payne is forgotten but barrennesse is to her a continual grief in the 30 of Genesis vers 1. When Rachell saw shee was barren and Leah fruitfull shee envied her sister and so great was her desire of children that unlesse shee had children shee would die So it is a Sentence of Justice mingled with Lenity the punishment is not with rig or but with indulgence it is tanquam fraenum non flagellum as a bridle rather to check than a scourge to bruise it is but a chastizing of sinne in Eve non est quasi Coluber as a Serpent to sting but an easie correction Her subjection The second part of her punishment is That shee shall bee subject to her Husband and there is mercy in this also for the best are of opinion that in time of integritie there was order and subordination for order is the mother of perfection The two ends of marriage here is a subordination of affections the womans to the husbands and of occonomicall government for generation and cohabitation are the two ends of marriage and in both shee is to bee ruled by her husband some idle-headed fellowes gather hence That seeing women are to bee subject to men therefore men ought not to bee subject to women but marke hee saith viro tuo to thy husband Touching the Rule of Women now the rule of women as in most Common-wealths hath beene allowed even so in Scripture for Candace Queene of the cast and Sabaes Queene are commended nay it is Gods owne Law Numb 27. 8. That if a man die without a sonne his inheritance shall fall to his daughter then the daughter of a King is not barred government which is her inheritance but oeconomicall subjection here is chiefly understood that made Sara call her husband Lord. In the first of Ester you see Vasbti the Queene punished because shee would not obey Ahashuerus the great King of Persia a great Monarch shee came not when hee sent for her advice was taken how shee should bee punished for her disobedience this offence was not only against the King but by example against the Princes and People for in the seventeenth verse of that Chapter This example among other women shall make them despise their husbands and therefore a solemne Sentence was pronounced against her That shee should bee divorced and deposed the end of which Decree was as appeareth in the end of that Chapter That all the women through that huge Monarchy should doe their husbands honor both great and small and further the King sent forth his Letters to every People after their language That every man should beare rale in his own house Esther her selfe was example of this who worshipped with reverence her King shee must bee subject unto man in regard of her weakenesse and infirmities as Paul speaketh in the Corinthians Woman is not her selfe her own for at marriage she giveth not her self but is given to her husband by a man and after marriage shee loseth her own name and beareth her husbands bee the husband wise or simple hee must beare rule over her for subjection is the condition of all Wives to all Husbands Abigaiell in the first chapter of Samuel and the twenty fith verse must as well obey Naball her husband as David even of Religion this obedience is this is the Mercy that though hee shall rule her yet they both shall rule their houshold hee shall rule her not as a King his subject or a Lord his slave not in feare but in love Adamo verò dixit Quia auscultavisti voci uxoris tuae comedisti de fructu arboris illius quo interdixeram tibi dicendo ne comedas ex isto maledicta esto terra propter te cum dolore comedito proventum ejus omnibus diebus vitae tuae Eaque spinam carduum proferto tihi tu verò comedito herbam agri In sudore vultûs tui vescitor cibo donec revertaris in humum cum ex eâ desumptus fueris nam pulvis es in pulverem reverteris Gen 3. 17.18.19 Septemb. 17. 1598. SAint Chrisostome writing upon this place saith sedet Judex non surgit God who is the Judge sitteth still and riseth not Adams punishment he continueth his Court and giveâ—h not over till he hath given judgement upon all the offenders This is as it were the third O yes saith that Father upon Adams offence which sentence is conteined in the 17. 18. and 19. verfes In the Sentence upon Adam two things In which sentence are conteined two parts the one is the fault contained in the beginning of this verse the other is the penaltie contained in the end of the 17. vorse to the end of the 19. verse First the Fault Secondly the Penalty Of both these in generall these are the proceedings of God whence the rule and patern of all Justice is grounded for God goeth here to sentence upon a cause because thou hast heard the voice of thy Wife and eaten the forbidden fruit and upon a Cause not alledged by an Accuser but confessed by the Offender the 12. verse before so that in justice God will say to Adam ex ore tuo te judico I will judge thee even out of thine own mouth thou evill Servant Luke 19. 22. In the sentence two things Particularly In the fault are two parts or branches first there is an inordinate consent the other a disordinate act The first is the hearing the voyce of
querimus The Butter-flie can be glorious the Ant provident the Wasp can revenge but to think of God belongeth to man alone whose Image he is Bernard saith Imago quam omnis vivens habet nullius est momenti condemnatio est mundi per peccatum sumus deformes ad imaginem pecudum the beautifying 〈◊〉 in the similitude Man is not Imago Dei sed ad Imaginem Dei Basil saith the image is by nature the similitude by grace for the similitude is the perfection of the image The image of God is knowledge The new man is renewed in knowledge after the image of him that created him Coloss. 3. 10. In the likenesse is love which is the bond of perfectnesse the 14. verse of that chapter This is to be created in the new man in his likenesse of righteousnesse and holinesse these are the colours of this likenesse and the oyle of these colours is truth the which he poureth into us Luke 10. 34. and so having this similitude man is perfect But the Divel envying this beauty gave man a pensill of his own will and had his colours of malice vain device and lust and these drown men in perdition and destruction 1 Tim. 6. 8. But Miscen saith While the Devil poysoneth mens affections let not reason assist Sathan and his temptations are but bubbles But if the conscience and judgment of man be corrupted thence commeth all the transgressions of Mankinde then is their agricultura peccati Of the bodie Male and Female Now of the body Male and Female created he them The image of God is common to all the similitude to a few this diversity of sexes is in regard of the flesh for there is neither Jew nor Grecian neither bond nor free neither male nor female but yee are all one in Christ Jesus Galath 3. 28. Male and female created he them and called their name Adam in the day they were created chap. 5. 2. There is in Adam the similitude and the sex he understandeth things spiritual and things earthly therefore he hath soul and body He is as a Theater to behold God and as a glasse to view Gods likenesse He was created without corruption Wisd. 2. 23. Only this have I found saith Salomon that God hath made man righteous Preach 7. 29. Man is made straight in respect of this body wherein is resembled the inward righteousnesse of his soul Ne habeamus ergo curvam animam in recto corpore let us strive to be inwardly as God hath made us outwardly that is to have upright thoughts and a straight conscience toward God and toward man Mans study is not the care to preserve Gods image So that we carrie about us Gods image to be the condemnation of the World We should shew in our body the image of God renewed in us There be those that say that God made the upper part of man and the Divel made the lower part but God made man from the crown of the head to the sole of the foot Male and Female Moses therefore saith Male and female created he them both were made the sixth day The manner of making the Female is the 21. verse of the next chapter of the rib of Adam was Eve made both Male and Female God made shewing in them his mercy unto thousands The like did God promising in the seed of Abraham all Nations should be blessed Psal. 105. Before in dominentur they were both foreseen There is a difference of sex in others as in Birds and Beasts but the same is expressed only in the principall Creature Adam was not ex semine mulieris saith Ambrose He created Adam and out of Adam he took Eve He created but one and wherefore one because he sought sanctum semen an holy seed Malach. 2. 15. He created not Marem Foeminas nor Mares Foeminam but Marem Foeminam So this is no refuge for Adultery but it is the institution of the holy estate of Matrimony so that from thence issueth the holy seed The Adulterers like pampered horses doe neigh after their neighbours wives Jer. 5. 8. committing abhomination with others wives forcing their own sisters and their fathers Daughters 〈◊〉 22. 11. but lawfull marriage begetteth children to God not to the World Before God created other his Creatures after their kinde severally but here God taketh the Female out of the Male being both bone of the same and flesh of one flesh that so love might perfectly be grounded between them but as the woman is of the man so is the man also by the woman 1 Cor. 11. 12. Mulier est exviro vir per mulierem Man inclosed Woman in the Creation but woman incloased man in the Redemption Jeremy in his 31. chapter 22. saith The Lord hath created a new thing in the Earth a Woman shall compasse a Man Eve came out of Adam Christ out of the Virgin Mary without any knowledge or copulation of the flesh These are high mysteries and works wonderfull The man was not created for the woman but the woman for the mans sake 1 Cor. 11. 9. Hence is observed the state Ecclesiasticall Politicall and Occonomicall Out of this verse the observation of the primitive Church hath been First in the Image of God is resembled the estate of the Church the Ecclesiasticall estate In dominentur let them rule over the Earth and Sea the Fowls and Fishes is the ground of a Common-wealth Though Christ were abased yet all the Nations shall worship him The Kingdome is the Lords and he ruleth among the Nations Psal. 22. 17. 18. The perfect are to rule the unperfect the Man hath dominion over the Beasts and all the Earth this is the resemblance of the Politicall estate In creating them Male and Female is the perfect resemblance of the Oeconomicall estate of every House and of every Familie Deinde benedixit eis Deus dixit eis Deus Foetificate ac augescite implete Terram eamque subjicite dominamini in pisces Maris in volucres Coeli in omnes bestias reptantes super Terram Gen. 1. 28. Februar 9. 1590. THE second speech God here useth concerning man The creating of Mankinde is whereby he createth Mankinde as before he created Man Propagation For though creation be a great benefit yet this is a further benefit of propagation or continuance God by Nathan promiseth to David that his Kindome shouldbe stablished for ever though David said Who am I oh Lord and what is my house 2 Sam. 7. 18. Though Davids people were small yet did God multiply them and gave continuance to his seed Two parts of propagation There are two parts of propagation A Heir an Heritage The one is to have an Heire the other to have an Heritage both are here given unto Man Of them in order Adams Heirs are Mankinde God restraineth not his bounty unto these two Adam and Eve Esay in his 49. chapter 6.
prophecying of Christ saith It is a small thing to raise up the Tribes of Israel I will also give thee for a light to the Gentils God giveth not the Earth to two only for the Earth is too big for two there must be many to inhabite it there be those that dwell in the uttermost place of the Earth Psal. 65. 9. They only are not the two vessels of his mercy there are more vessels then they and that he might declare the riches of his glory upon the vessels of mercy which he hath prepared unto glory he hath called both Jew and Gentil Rom. 9. 23. By the multitude much glory is given to God In the 26. verse was the planting of this principall work this is the watering thereof by his blessing Creation and procreation are both blessings yet several blessings all have the one yet not all the other Though the Eunuchs be as dry trees yet God hath for them a blessing Esay 56. 3. Divers have their wombs closed this is a restraint of Gods blessing When the Prophet did even consult what curse God should give Judah for their Idolatrie he saith Give them a barren womb and dry breasts Osee 9. 14. When Jacob blessed his children he said to Joseph He shall be a fruitfull bough that is in the Hebrew a sonne of increase chap. 49. 23. As Gods curse is a restraint of increase so his blessing is the fountain of procreation bene voluit is the fountain also of Gods benedixit For God hath created all things and for his wills sake they are Rev. 4. 11. Gods blessing is not res voti as mans is only to wish well but it is as dew and oyle that soaketh to the bone Benedixit iis Deâ—… Increase is an actual blessing An handfull of Corn is sown and the fruit thereof shall shake like the trees of Lebanon the Children shall 〈◊〉 like the grasse of the Earth Psal. 72. 16. So that Children are Gods blessing God could at once at the first have filled the Earth with men but God made one for that he would have an holy seed for woman was out of the rib of man chap. 2. 22. God blessed them therefore the estate of Marriage is blessed therefore God made woman an help for man chap. 2. 18. The School-men say Est enim haec benedictio remedii a blessing of remedy this is a remedy for filthy lust and concupiscence And therefore saith Paul to avoid fornication Let every man have his wife every woman have her own husband 1 Cor. 7. 2. Humiliata est benedictio This bindeth not every one to marrie 〈◊〉 est dans facultatem non addens necessitatem this is no precept but a power and facultie to increase and multiply When God said chap. 2. 16. Thou shalt eate freely of every tree of the Garden he bound him not as of necessity to eate of all but gave him liberty to eat of any Matrimony some say is a carnal filthinesse and full of sinne therefore they disalow Marriage There are some other say that Marriage is a matter of necessity saying that all must needs marrie but both of these opinions are most wicked God said before to the fishes crescite multiplicamini replete aquas maris and to the Birds maltiplicentur super terram Replete terram Here replete terram especially concerneth man With the blessings wherewith he blessed Plants and Beasts he blesseth Man and with more saying Crescite multiplicamini replete terram By the first is given us stature by the second power of issue by the last a power of plenty He would not have man small in stature nor solitary in number but he made him to fill the Earth He proceedeth in a good course first there is maturity for before maturity there is no seed after maturity and ability he giveth him a will to multiply wherein is a pleasure Sara laughed saying After I am waxed old and my Lord also shall I have lust chap. 18. 12. She seeing her self barren gave her maid Agar to Abraham for wife chap. 16. 3. God giveth a power unto man of the rains God openeth the womb and moistneth the breasts for propagation When God had opened Rachels womb the sonne which she had conceived and born she called Joseph saying the Lord will give me yet another sonne chap. 30. 24. So that Josephs name is not restrained to one or two but she hoped to have further increase Every bird and fish had these words dixit Deus iis Though the words spoken here to man are the same yet the accent in the holy tongue maketh the difference But the expressing of the difference is in dominamini after these three which sheweth the dignitie of this Creature Before it was said to the other Creatures subjicimini be ye subject Subjicite terram but here it is said to Man subjicite terram which being added to the three former maketh a great difference which sheweth man to be of a noble condition being ad imaginem Dei among whom God hath his Elect Who shall not only replere terram morientium but even replere cerlum id est terram viventiam I should have fainted saith David except I had beleeved to see the goodnesse of God in the Land of the living Psal. 27. 13. Even for mans sake was the world created and the consummatum of the world dependeth upon them Basil and Ambrose doe say these words doe concern Adams minde that he grew in the gyfts of the minde There is a growing up in Christ by faith and knowledge to a perfect man unto the measure of the age of the fullnesse of Christ Ephes. 4. 13. this is to grow in favour and in wisdome applying the filling of the Earth to replete terram viventium nempe coelos And unto them that grew in these gifts and doe persevere to fulnesse and overcommeth God promiseth dominion that he shall be a pillar in the Temple of God he shall have written on his head the name of God the name of the new Jerusalem Rev. 3. 12. The value of the benefit Now concerning the value of the benefit it is a benefit to have issue to have Heirs When Adam saw the World he named it a Globe An Heir When Adam had a sonne by Eve he was called Cain that is a possession chap. 4. 1. Abraham esteemed it a great benefit to have an heir of his own loynes therefore in chap. 15. 2 3 4. To have Children He saith to God what wilt thou give me seeing I goe childlesse and again loe behold unto me thou hast given no seed the Steward of my house is this Eliezer of Damascus wherefore loe a servant of my house shall be mine heir But God doth comfort him saying This man shall not be thy heir thy seed shall be innumerable When Jacobs sonnes told him that Joseph was living and governor of the land of Egypt and shewed him the chariots which
his burthen Not meet to be his mate But among them he found no meet help to be his mate in Adamo fuit appetitus socii similitudinis a helper according to his likenesse found he not Totum hominis scientia Dei saith a Father the knowledge of God is only to be ascribed to man yet some beasts draw neerer to the reason of man than other some as the Fox neerer than the Asse but in none of the beasts is the knowledge of God Eve how meet But a fit help for comfort for conference for cohabitation for procreation for equalitie in each thing found he not for man There is none shall want his mate saith the Prophet Esay 34. 16. every bird hath his match there is aequus and equa of all beasts there is male and female every beast had his match They all had that man wanted and therefore for that man wanted that which all the beasts had God out of man for man made a meet help ut salvum sit verbum suum and Adam as it were confesseth I want such a meet help which I desire which I have sought which I cannot finde and because I cannot finde such a help which I have sought which I have desir'd and which I want therefore O God of help give unto me a helper meet for me This expresseth Mans consent to have such an help As God before regarded his person provided him a place gave him authoritie so here he taketh care that he might have an help And as before he received at Gods hand Paradise to dwell in it and by dominamini rule and sovereignty over the beasts and fowl The last benefit God giveth is a mate So here man receiveth the last not the least benefit at the hands of him Mulierem gratiosam a discreet Woman a meet help For he that wanteth an help and desireth it of God seeking for it shall finde it And he that findeth a good wife findeth a good thing and receiveth favour of the Lord Prov. 18. 22. Thus much shall suffice concerning the 20. verse Quapropter injecit Jehova Deus soporem altum in Adamum quo obdormivit desumpta una de costis ejus inclusit carnem pro illa Gen. 2. 21. Octob. 21. 1591. AFter God had in the 18. verse as yee have seen entred into his deliberation and saw that it was not good for man to be alone and therefore was moved in the 19. verse not only to resolve to make him a help but also caused man to take a survey of all his Creatures to see whether there were any already made which might fit his fantasie Now after man had made his confession that he found a want being in solitarinesse but could not finde a fit supply therefore in this verse insueth the narration of Gods workmanship in the Creation of woman In speaking of which first it may seem a course strange and incredible to flesh and blood and unsavorie to reason that woman should be taken out of the side of man But St. Augustine demandeth this question Cur magu mirabile sit ut è latere viri quam ex utero faemina homo nasceretur For if God had made this an ordinarie course of nature that woman should alwaies usually have been taken out of mans side as now it is to take them out of the womb of the woman then would that have been no lesse strange than this and this course and birth of man would have been 〈◊〉 more wonderfull and incredible than that which is here spoken of In respect of God therefore we must know it to be all one as easie a thing and of as litde labour for him to make a man of the side of man as to cause him to be made of the seed of man though in respect of us which are sensual that seemeth most credible which is most common and usually seen of us 2. The second thing is That the Woman is said to be made of one of his ribs of which if any seek a reason this may serve for an answer Quia sit aliquid ipsius for this is that which maketh the bond and knot of Matrimony sure and fast when they consider and account themselves to be a very natural part one of another and therefore St. Paul saith Ephes. 5. 28. they must love one another as their own flesh for how could Adam choose but love her being bone of his bone and flesh of his flesh seeing it is natural for man not to hate his own flesh Also it is for the better procurement of love of Parents towards their Children and Posterity that Parents and Children might thus think Quia sumus ex uno sumus unum for all this is especially to commend unity between man and wife because they be but one and also between brethren and sisters yea and all the Posterity of Adam because they all came of one This all men should think especially brethren because we were hewed all out of one rock and digged out of one pit therefore why should we be divided asunder rather we should say as David doth Psal. 113. 1. Behold it is a good and pleasant thing for Brethren to dwell together in unity This consideration then must be a means to establish unity and peace among all men especially between man wife and children and their family Object But another question may here be made Why she was taken out of his side rather when he was fast asleep than when he was awake for it is sure that God could as well have done it when he was awake if some speciall purpose had not moved in which it seemed best to him to have it thus Resp. To answer this objection we may say that men have sought out many inventions and devises Some to satisfie it have imagined that it was done because Adam should not feel any smart or pain in the opening of the flesh taking out of the rib which being awake they think he must needs suffer otherwise and say they Quia agritudo dolor est poena lapsi therefore God would not nay say they he could not in justice let them suffer in Paradise so long as he continued holy But it is sure that if that only had been all the reason that God to have prevented that could have so taken her out of his side that he should have felt no grief or pain thereby though he had been awake and looked upon him for if God had but suspended the act of sense for a time which at the first he gave him he should have had no grievous sense of pain on that part But indeed this rather may seem to be the reason Because God in his work would have none seen or present with him But be as it were by himself alone least any should fasly and foolishly suspect that Adam being present and awaked should have been some help or means and had somewhat to doe in
for it is verified of both Quod Deus creavit Marem Foeminam as he had made both alike so did he both parts of soul and body in both alike Touching the body of the Woman we must know that though God might truly have been called the Creator of Woman as before yet Moses chooseth rather to call him the builder of Woman which stile and title is also given to God in Heb. 3. 4. who is said to frame and build all things and the reason why he altereth the phrase is because the word Create signifieth the making a thing of nothing but she was made of something namely of his rib And also God useth this phrase comparing himself to a Carpenter and the Woman to an house because he did purpose to make Woman as it were his storehouse in which he had layed up all the race of Mankinde which should thereafter come out of her wombe to replenish the Earth for she was the rock and vault out of which we were digged Esay 51. 1. Out of this house here builded came all Men and Women whatsoever both fair foul strong and weak rich and poor Regum turraes pauperum tabernae yea out of this house came all the houses and Families of the World both Domus Jacobi that is Gods house and his Church and Domus Judeae that is the Kings house and the Families of all Common-wealths When this was builded God laid in her the foundation and hope of all these buildings both private and publique therefore God in the Scriptures of Kingdoms and Common-wealths doth compare them to Women Ezech. 23. 4. For under the persons of Aheth and Aholiah are represented the two Kingdoms of Samaria and Jerusalem So in Revel 12. 4. and Revel 19. 2. in this Sex God setteth out all Churches and Religions comparing the true Church to a Woman in travail and the Antichristian Church to the proud Whore of Babilon To shew that all Common-Wealths and Churches both good and bad came out of Woman-hood which is here reared and builded in this place the lesson which Women may learn out of this is to know and consider that God hath therefore builded them to be as houses that they might build up houses in the World and that not only in their own private houses by good huswisery and diligence but also Gods houses by beinging up their Children in the fear of God and true Godlinosse and to this end she is builded as a house that she might be in the house and not gad abroad to allure others to the liking of her person because such saith Salomon doe pull down their houses Prov. 〈◊〉 But as snails for so St. Paul remeth a Woman by the name of a Snaile Domi portans 1 Tim to shew that if she will build up a house as God builded her she must not be a wanderer abroad but a keeper and a feer to the house within Now we are come to the last point of this verse In which is shewed that the end why God builded Woman was that she might be brought and joyned in marriage to the Man Here then is the first beginning and bringing together and Adam might have said as the Church said of his spouse Cant. 3. 1. Quasivi non inveni But now the time of her Creation being come and fulfilled he might say as the Church did after Tandem inveni quam dilexit anima mea though all his seeking in the world among the bruitish Creatures could finde none meet for him yet now in Gods hands he findeth one without seeking In which we see the fruit of Gods Adduxit for he recompenceth it here with his Reduxit rendring a thing 〈◊〉 better and more excellent than that he took away from him if we can be content patiently to blesse God with Job when he taketh away that we have though it be as neer and deer to us as our ribs yet at last God can come again and render three fold yea an bundred fold Job 42. 10. If he wounds Adams side he will make it whol again If he suffer God to take from him Costa informis he will bring to him Evam formatam formosam to make him amends In this word Adduxit is generally included he would not put them together without regard as he did the bruitish and 〈◊〉 Creatures but doth solemnly as it were bring her by the hand to Adam and deliver her into his hands as having a most 〈◊〉 and honourable regard and care of them By which we see that God cannot abide such bruitish comming together and conversing one with another as the Horses doe seeing their Mate according to his kinde knowing her never stayeth till she be brought but will 〈◊〉 in the rage of his 〈◊〉 lust unto her But saith Esay chap. 5. Man ought not so to demean himself for though Adam no doubt knew the Woman to be his only Mate yet he joyneth not himself unto her untill God both bringeth and giveth her unto him By which we see another honour and speciall favour which God 〈◊〉 Mankinde above all other Creatures namely himself in his own person to make the match and bring them both together in marriage that all may know that it is a state most holy and honourable by his own ordinance for it hath not been seen or heard among all other Creatures that such a Solemnity and grave Ceremony was used at the meeting of any but only of the man and woman we may gather by Christs interpretation Matth. 19. 6. In this word Adduxit is understood Gods conjunxit his coupling and joyning them together in marriage for we see the woman first taketh God by the hand religiously before she taketh Adam by the hand for unless women do first dutifully and devoutly resign themselves over into Gods hands to be disposed and ruled at his will and pleasure they can never be joyned most holily in marriage to the building up of their own house in the Common-wealth nor of Gods house in the Church that is if we doe dispose our selves at our own wills pleasures being led to our choice not by Gods hand our heavenly Father and by his Deputies our Parents on earth which now must bring and give us in marriage Let us know that such matches and marriages are neither allowable in the sight of God nor honorable in the sight of men and therefore shall not be comfortable but hurtfull to our selves Wherefore to conclude this we gather that it is not sufficient that there should be consent of both parties together only unless they be brought together before God in holinesse and by the Parents which have this right made over to them to bring together Tum dixit Adam hac demum vice adest os ex ossibus meis caro ex carne mea haec vocabitur vira èo quòd haec ex viro desumpta est Gen. 2. 23. Octob. 26. 1591. THe Prophet having ended the historie of
to thy self and Paul the first to the Corinthians the second chapter and the second verse saith he esteemeth the knowledge of nothing but of Jesus Christ and him crucifyed And the Tree of life is fenced with Cherubyms which is taken for knowledge and the Sword for power Paul in the first to the Celossians and the 24 verse Rejoyceth in his afflictions to fulfill the rest of the sufferings of Christ in his flesh And Christ himself by his sufferings entred into glory the twenty fourth of Luke and the twenty sixt verse and if we with a contrite heart in repentance make a Sacrifice of our sensuall and bruitish affections and with patience beare our afflictions we shall passe with Christ to everlasting glory the Angel shall lay down his Sword the Cherubyms shall become our friends we shall be partakers of Christs Sacrifice which worketh reconciliation between God and man and the wrath of God being appeased then followeth the restoring of us to the heavenly Paradise And to him that overcommeth God will give to eate of the Tree of life in the middest of the Paradise of God the second of the Revelations and the seventh verse And so much shall suffice at this time AMEN LECTURES PREACHED UPON the fourth Chapter OF GENESIS LECTURES Preached in the Parish Church of St. GILES without Cripple-gate LONDON Deinde Adam cognovit Chavvam uxorem suam quae ubi concepit peperit Kajinum dixit acquisivi virum à Jehova Postea pergens parere peperit fratrem ipsius Hebelum Gen. 4. 1. February 7 1598. THIS continuance of the story of Moses begins to set forth the increase of the world after Adam and Eve were expelled Paradise The sum of all set downe in this Chapter to that end is of two parts First the propagation of mankinde Secondly the partition of mankinde set out in Cain and Abell The propagation is the fulfilling of that Prophesie of Adam who foretold of his wise that she should be mater viventium in the third chapter and the tewentith verse and it is indeed a resemblance of the tree of life in that by means hereof albeit life cannot continue in any singular person because of the Sentence pronounced by God that as hee is dust so shall heereturne to dust Chapter the third yet there is immortalitas speciel that is a perpetuall succession of life in the posterity of Adam As a Tree albeit in the end of the yeere it casts his leaves yet still there remaines a substance of life in it which makes it send forth leaves again Esay the sixt and the thirteenth verse so it is in mankinde for as the old life falls so there riseth up a new When the Father dieth the Child stands up in his place and so is life still preserved This is done by generation which is a kinde of creation as it is said of Adam that he begat a Child in his own likeness after his Image Genesis the fifth and the third verse For as there is in God diffusiva virtus whereby he communicateth his goodnesse to others so it is a thing to bee desired that Adam having received life should shew the same to others that when Adam dyeth Cain and Abell issued up in his stead which desire is so planted in man that albeit God when he said to Adam that in sorrow and the sweat of his browes he should eate his owne bread told him that hee should have enough to doe to get a living for himselfe yet Adam being scarce able to provide for himselfe begetteth children And albeit God said unto the woman that shee should bring forth children in sorrow and travell Genesis the third Chapter and the sixteenth verse yet shee not only brings forth Cain but having tryed the paine of child-bearing shee said not as Rebecca Genesis the twenty fift Chapter and the twenty second verse but addeth yet and brings forth Abell so high a reckoning did Adom and Eve make of continuing their kinde In the propagation we have two parts First Adams knowing And secondly Eves conception unto which two things are to be added first the manner of expressing the carnall copulation of Adam and Eve by this terme of knowledg Afterward Secondly the circumstance of time noted in the word afterward For Adams knowledg and the generation of mankinde wee see that the transgression of the Commandement of God in Paradise doth not hinder marriage so as it should be a sinne to beget children but contrary wise marriage is a remedy against sinne the first of the Corinthians the seventh Chapter and the second verse And that which God affirmeth touching the joyning of man and woman Genesis the second Chapter and the twenty fourth verse That Man shall leave father and mother and cleave to his wife and they two shall bee one flesh is not repealed by God for wee see the accord of marriage betweene Adam and Eve is continued and they company together and bring forth children And as the estate of marriage was not taken away by sinne so was not the blessing of fruitfullnesse and conception Therefore as before they fell God said Bring forth fruit and multiply and fill the Earth the first Chapter and the twenty eighth verse so here Eve receiveth from the Lord strength to conceive and bring forth Cain and Abell Now the woman bringeth forth not only a seede but the seede promised in the third chapter of Genesis and the fifteenth verse and that a holy seede Matthew the second chapter and fifteenth verse not only Men in Earth but Saints in Heaven and the end hereof is not only that wee should desire to have our own names continue but as Joshua speakes in the seventh of Joshua and the ninth verse quid fiet magno tuo nomine that is that not only wee may magnifie Gods name while wee live but that when wee fall another seede may stand up and prayse his name that the seede may serve him Psalme the twenty second and the thirtith verse A people that shall bee borne shall praise him the hundred and second Psalme and the eightteenth verse Know Touching the carnall copulation of Adam with Eve where God expresseth it by the terme of knowledge it sheweth us the holinesse of this tongue wherein the holy-Ghost writ this then which there is no tongue that useth so modest and chaste speeches and therefore is called the holy tongue and it withall sheweth us that the holy-Ghost by his owne example commendeth unto us modesty and chaste speeches for that modest speech which hee useth here to expresse the company of man and woman he useth also Matthew the first where he saith Joseph knew not Mary and this thing hee calleth by another terme Debitam benevolentiam I Corinthians the seventh and the third verse that is he exhorteth us to avoid fornication uncleaness and filthiness Ephesians the fifth and the third verse so he might provoke us by his example for as that broad speech uttered
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
from the Lord For so saith King David the first book of the Chronicles the twenty ninth chapter and the fourteenth verse Quae de manu tua accepimus damus tibi Secondly When we have received any blessing from God then we must give to him as we are exhorted Psalm the seventy sixt and the eleventh verse and Psalm the ninety sixt the eighth verse Bring present and joy into his Courts Of those things that are to be given some are laid upon us of necessity As the tenth of the fruits of the ground which the Lord challengeth to himself Leviticus the twenty seventh chapter and the thirtieth verse and hath set over to the Levites that it should be given to them Numbers the eighteenth chapter Then there are 〈◊〉 or free-will offerings such voluntary gifts as the people gave of their own accord for howsoever they were bound to offer their first born yet they might redeem the life of them Exodus the thirtieth chapter To speak 〈◊〉 of them Gods donation hath two parts Hannahs Prayer and Gods Gift In Prayer we are to observe two things The sense of Want And the desire of the Heart For it is the supply of want which makes her break forth into prayer for 〈…〉 indigentiae Wherefore howsoever the want of so great a 〈◊〉 as is the bearing of a child did move Hannab to break forth into this desire of Prayer Yet it is most certain that the Virgin 〈◊〉 more needed a Saviour for which she confessed her spirit 〈◊〉 than Hannah needed a sonne And as her need was greater so her prayer was stronger than Hannahs prayer for Hannah prayed alone but as for Maries prayer it was accompanied with the desire and prayer of all Creatures as both the Prophets and Apostles doe shew Heaven and earth was reconciled to be God Ephesians the first chapter and Colossians the first chapter and the third verse Therefore they did greatly desire Christs comming And therefore when there was hope of his comming they are exhorted to be glad Rejoyce ye heavens shout ye lower parts of the earth Isaiah the fourty fourth chapter and the twenty third verse and the Apostle saith that the Creatures 〈◊〉 groan waiting for the redemption Romans the eighth chapter much more shall 〈◊〉 desire his comming and therefore the Prophet saith desideratus est 〈◊〉 is gentibus Haggai the second chapter As all Nations did ignorantly worship the unknown God Acts the seventeenth chapter so they all had an ignorant desire of his comming but especially the Saints of God have not only desired in heart but prayed for this gift as Jacob Genesis the fourty ninth chapter I have waited for thy salvation Psalm the fourteenth and the seventh verse O that salvation were given to Israel out of Sion Isaiah the sixty fourth chapter and the first verse Utinam dirumpat caelos descendat such a desire had this Virgin for the comming of her Saviour as she expressed in her song when she confesseth he hath filled the hungry Simeon waited for the consolation of Israel so did Hannah the Prophetisse Luke the second chapter So that whether we respect the Prayer or Desire of Prayer we see that Marys prayer is greater than 〈◊〉 If we respect the effect of the Virgins prayer we shall see it more fully persomed in her than in the other Prayer is compared to a Key wherewith as Elias opened the Heavens when they were shut up Luke the fourth chapter and the twenty fift verse So when God shuts up the wombs of women Genesis the twentieth chapter and the eighteenth verse that they become barren then prayer is the key that opens them By this key was the 〈◊〉 of Hannah opened and she brought forth Samuel But if we consider that by this key God opened the womb of a Virgin that she conceived and bear a sonne that is a greater wonder and a matter more highly to be extolled but so did he open the womb of the blessed Virgin Elias opened the Heavens when they were shut and obtained rain for the earth But the Virgins key of Prayer accompanyed with the prayers of all Gods People in all ages opened the Heaven of Heavens so as they dropped down righteousnesse Isaiah the fourty fift chapter and the eighth verse Even the Sonne of Man that came down from Heaven John the third chapter that is Jesus Christ who is our righteousnesse our sanctification the first epistle to the Corinthians the first chapter and the thirtieth verse The effect of Hannahs Prayer is Dominus dedit which is the inscription of all the things we possesse as King David confesseth O Lord all this aboundance is of thine hand the first book of the Chronicles and the twenty ninth chapter But this inscription is peculiarly given to children and the fruit of the womb Psalm the hundred twenty seventh which indeed are an inheritance and gift that commeth of the Lord for he saith Scribe virum istum sterilem Jeremiah the twenty second chapter and the thirtieth verse So he punished Michal which despised David so that she had no child to the day of her death the second book of Samuel the sixt chapter and the twenty third verse But if he blesse this working and so make them fruitfull then is it a blessing and gift to be acknowledged with all thankfulnesse especially when the children are as arrows and darts in the hand of a Gyant that is spiritual in Church or Commonwealth Psalm the hundred twenty seventh for such a child was Samuel therefore Hannah confesseth it thankfully But if we come to the composition we shall finde that Christs gift to us by God is a farre greater gift if we consider that Salus data est 〈◊〉 Isaiah the ninth chapter that God hath manifcsted his love to the world by giving a sonne to us John the third chapter and the sixteenth verse He is Donum Dei John the fourth chapter which if we could receive we should perceive how farre he exceeds Samuel but he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second epistle to the Corinthians the ninth chapter and the fifteenth verse Gods unspeakable gift We must not talk of any other gifts for he is the great gift of God to us and that gift which we must offer to God for our sinnes without whom it is in vain to bring burnt offerings and sacrifices for he only putteth away iniquitie Isaiah the fourty third chapter And God having given us such a gift how will he not with him give us all other things Romans the eighth chapter Samuel was a great gift to Hannah for he proved spiritual in the People of God as a dart in the hand of a mighty man but yet he was but a type of Christ who is the greatest gift that ever God bestowed upon mankinde The second Donation is on our part to God In mans judgment if God gives us such a gift we are best to keep it but this gift is given us not to be
there is an Angel under Christ which takes charge for the defense of the Church on earth which is Michael your Prince Dan. 10. 21. Secondly Out of Judes epistle verse the ninth the ancient Fathers prove that by Michael we are not to understand Christ for that which he affirmeth that Michael durst not check the Devill with cursed speaking cannot be ascribed to Christ which not only dare but hath trodden down Satan under his feet much more dare he check him which unlesse he could doe it were a plain signe that he is not Omnipotent Therefore by Michael here we are to understand some other and not Christ. Thirdly Out of this place Apocalyps the twelfth chapter and the fift verse In as much as the Child that was born was Christ it is not like that this Childe should suddenly be translated into an Archangel and fight with the Dragon And therefore both Theodoret and others say that Michael is a chief spirit among the created spirits that then took care of the Church in Jury and still is carefull of Christs Church unto the end of the world And to this we may add the judgement of the Church which on this holy-day doth thank God for the service of the Angels but makes no mention of Christ that it is he that in this place warreth with the Dragon and his Angels For the Dragon there is a farre more easie passage so as we may soon guesse what is meant by him for in this chapter he is called the Devil and Satan whereof their name signifieth a slanderer and he is justly so called for that he both slandereth God to man as if God did envy mans prosperity Genesis the third chapter and slanders man to God as he did Job whom albeit he were a blessed Saint yet he accuseth before God as an Hypocrite Job the first chapter The other name Satan signifieth a great enemie not only to the good whom he hath most cause to hate as being contrary to him but also to the bad That he is an enemy to the good it appears by this That he persecuted not only the child that was new born but the woman also and because he cannot shew his malice upon him he makes warre with her seed Apocalyps the twelfth chapter the thirteenth seventeenth verses That he persecuted also an enemie to the bad appears verse the ninth where he is called The seducer of of the whole world and the accuser of the brethren for that he first brings them to commit grievous sinnes and then pleads against them that the plague of God may come upon them These are the Leaders The Bands and Souldiers under their conduct are Angels on both sides The Angels that serve under Michael are they that excell in strength and doe the command of God in obeying the voice of his word Psalm the hundred and third and the twentieth verse they that the Apostle calls elect Angels the first epistle to Timothy the fift chapter and the twenty first verse The Angels that warre on the Dragons side are the evil Angels Psalm the seventy eighth and the fourty ninth verse The Angels that sinned the second epistle of Peter the second chapter And they that kept not their original as Jude saith these fight for the Dragon and he is their Captain as Christ saith The Prince of the Devils is 〈◊〉 Matthew the twelfth chapter For as among the good Angels there is principatus primus principatus so it is among the wicked Angels for there must be order in all companies Touching the Battail it self we are first to remove some things of offence not to think it strange that the Angels are here said to move battail For albeit they be called Angeli pacis Isaiah the thirty third chapter and the seventh verse because they bring peace yet in many places they are called Gods Hosts as Jacob seeing the Angels of God called the place where they were Nahanaim Genesis the thirty second chapter and the second verse and they magnisie God by that title Isaiah the sixt chapter Lord God of Hosts Luke the second chapter the Angels are called Heavenly Souldiers And where Christ saith If I pray to the Father he will give me more than twelve 〈◊〉 of Angels Matthew the twenty sixt chapter He compareth them to Troops and Bands of Souldiers for that they are not only Angels to Gods friends and servants but souldiers fighting against them that oppose themselves against God Further where their state is in a continual motion that must not offend us for the Angels themselves are not yet in the perfection of their felicity for we see they are imployed in doing service for us they continually aseend and descend from Heaven to Earth and from Earth to Heaven for the good of the godly for God saw it good that as well they as the Saints departed out of this life should not be made 〈…〉 Hebrews the eleventh chapter and the fourtieth verse which is illistrated Matthew the thirteenth chapter where the Angels are called Reapers giving us to understand thereby that as the 〈…〉 is not at rest till the Harvest be all in so it is with the Angels they must continually be imployed in doing service for them that shall inherit Salvation till the number of the Elect be accomplished So neither needs that to offend any that the Dragon is 〈◊〉 to have fought in Heaven for so he is said to have appeared before God among the sonnes of God And when Ahab was to be deceived a lying spirit stood before God the first book of the Kings the twenty second chapter All this was only by Gods permission For all this doth no make the Devil blessed no more than Adam was blessed being in paradise For having sinned and being thereby out of Gods favour he no more enjoyed that comfort of Paradise which he took before his fall but quaked and hid himself from the presence of God for tear Genesis the third chapter The Dragon is no more blessed for being in Heaven or appearing before God than a prisoner that for a time is brought out of prison into the Court to be arraigned for he takes no delight of the pomp and glorie of the Court knowing it is not for him but he must return to the 〈◊〉 from whence he was taken So it is with the Devil These offences being removed we come now to the Fight it self which was not in any bodily manner for they are spirits 〈◊〉 the hundred and fourth and therefore their fight is a spiritual fight Ephesians the sixt chapter And their 〈◊〉 not carnal but spiritaul the second epistle to the Corinthians the tenth chapter That as the Angels fight by temptations on the one side and by resistances on the other they fight by agonies and inward conflicts which is more truly called conflicts than any combat The other fight with bodily enemies for as some note Abraham would rather fight wich five Kings than abide that conflict
between faith and natural affection which he felt when he was commanded to offer up his 〈◊〉 〈◊〉 and those agonies which David selt in his own heart Psalm the fourty second Why art thou so heavy O my soul Psalm the seventy seventh and the eighty ninth verse These Combats and spiritual Battails were more grievous to David than those which he fought with the Philistims with Saul or any other outward enemies whatsoever The Battails fought between these two parties are in Scripture four The first is that which in the beginning was fought between them that when the one said Isaiah the fourteenth chapter and the thirteenth verse ascendam the other went down when the one said I will sit they said he should stand Daniel the seventh chapter when the Dragon said I will be like the most high the other said Michael who is like God The second is that which Jude speaketh of that there was a conflict between Michael the Archangel and the Devil about the doad body of Moses verse 9. The third is mentioned in Daniel the tenth chapter the thirteenth verse where when the Church was in thraldom and captivity under the Persians and Chaldeans the Dragon would have kept them still in bondage but Michael fought for their 〈◊〉 The fourth Batrail is that which is here fought by Michael for a full deliverance of the Church for we see the Dragon stood before the woman that was ready to be delivered that he might devour the child verse the seventh And because he was taken up unto God the Dragon persecuted the woman And for that he could not prevail against her he made warre with her seed Apocalyps the twelfth chapter and the thirteenth verse that is with them that keep the commandements of God For if the Devil fought with Michael for Moses body being dead de 〈◊〉 Jude the ninth verse much more will he fight for Christ being borne If he warre against the Synagogue of the Jews much more against the Church of Christ consisting both of Jews and Gentils And as the Angels offer fight for the one so will they for the other For it is plain that the Angels are first in arms when any injury is offered either to the Child or the Woman or to her seed What this Battail was between the Dragon and the Child the opinion of the Church is That albeit the Devils by their creation were glorious Angels yet they might be content not to presume so farre as to be like the most high but after the manifold wisdome of God was made known by the Church unto principalities and powers Ephesians the third chapter and the tenth verse that is when they saw it was Gods will that the Child born of our flesh and taken out of the earth was taken up into Heaven to the throne of God This was it that stirred them up to battail For howsoever they be constrained to submit themselves to God yet they cannot abide to honour a peece of clay And albeit they could not be equal with God yet they would retain a superiority above men which thing being not granted them they are incensed against Christ They think it a great indignity howsoever they have done service to men tanquam Domini as things pertaining to the Lord that now they should doe service to men tanquam Domino But this they are inforced to perform to Christ who is exalted in his Humanity and in as much as Christ hath taken our nature they must adore our nature This is that which the Dragon and his Angels would not yeeld unto But they prevail not in this fight Again the consideration of this which the Apostle 〈◊〉 That God spared not the Angels that sinned the second epistle of Peter the second chapter Angelis peccantibus non pepercit may greatly provoke the Angels to battail That albeit he spared not the Angels that sinned yet he will spare men when they sinne this is a great assault But that is more Nusquam Angelos assumpsit sed semen 〈…〉 Hebrews the second chapter and the sixteenth verse That he will not grace the names of Angels as to assume their nature but prefers the nature of man and that they must adore that person that is be come man this might be a 〈◊〉 remptation As also that which the Apostle affirms the first epistle to the Corinthians the sixt chapter and the third vorse That the nature of man shall judge Angels this might greatly offend them And the Dragon and his Angels will no doubt suggest these thoughts into Michael and his Angels but yet they 〈…〉 The more high and honourable any spirit is the lesse can it 〈◊〉 any indignity And seeing the Angels are such honourable spirits they must needs take it very ill that not only mans nature is exalted above theirs but that they mult doe service unto men not as things pertaining to the Lord but as to the Lord himself This must needs offend them That when they sinne they finde no favour but if man sinne he is spared That when the Sonne of God doth manifest himself to the world he doth not vouchsafe the Angels so much honour as to assume their nature but takes the seed of Abraham and that he will in the last time make men judges of Angels In this manner did the Dragon and his Angels oppose themselves against Michael and his Angels but we see how he doth resist all these temptations and assaults and therefore this battail is worthy to be kept in remembrance The Conquest followeth Wherein we see that in steed of perswading Michael and his Angels that they should not look at the mysterie of Christs Incarnation we see the Angels are content 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first epistle of Peter the first chapter the eleventh and twelfth verses to stoop down to look into those things that concern Christ. Whereas they were perswaded to turn their backs on Christ we see they all fall down and worship him Hebrews the first chapter and sixt verse They all acknowledge Worthy is the Lamb to receive power riches honour and glory and majesty praise and honor and glorie to him that sitteth on the throne and to the Lamb for evermore Apocalyps the fift chapter the twelfth and thirteenth verses And instead of exalting themselves they are ready to offer battail to them that perswade them hereunto as Davids heart was more inclined to Joab than his wicked sonne Absolom which made him make Joab a means for his restoring into his fathers favour So God is more inclined to be mercifull to men that sinne than to Angels and that is it that makes the Angels submit themselves to the nature of men So that they see Christ vouchsafeth to call us Bretheren Matthew the twenty fift chapter and the fourtieth verse so they are glad to claim brotherhood of us Apocalyps the twenty second chapter as the Angel said to John I am one of thy brethren In as much as God exalts the male
child and the woman to be in his Throne the Angels are ready to fight for them In that it is said The Dragon prevailed not it may be gathered that for all that he might begin again but where it is added And their place could no more be found in Heaven thereby we learn that Michael and his Angels set upon the Dragon and his Angels and drave them out of Heaven That which ariseth from hence on our parts is of two sorts First The thankfulnesse we are bound continually to render to God that we are of such regard in his sight that in Heaven they fight for us the elect angels with the evil angels Michael with the Dragon and his companie It is that which Christ tells us Luke the eleventh chapter When the strong men keep the Palace all things are in peace but then comes a stronger c. Man is even in the estimation of the Devil a Palace howsoever we by our sinnes make our selves a Hogstie therefore both Christ and the Devil esteeming so highly of us we may not esteem basely of our selves The angels have charge not only to keep us Psalm the ninty first but to wage battail about us and therefore it is plain the soul of man is no mean thing The Angels as we see are ready to enter field with the Dragon and his Angels Neither doth Heaven only take this care of us but the Earth also is ready to help us and openeth her mouth and swalloweth up the flood which the Dragon casts out of his mouth Apocalyps the twelfth chapter and the sixteenth verse Therefore if they have such care of us it is reason we should have care of our selves if they take such care for man that is but earth then ought we for Heaven to be carefull If no man be crowned no not the Angels themselves except they strive aright the second epistle to Timothy the second chapter no more shall we be crowned unlesse we be as carefull of our selves as the Angels If the Angels were so busie to defend the earth we must be more diligent to fight for Heaven Again here we see that to come to Heaven is a matter of fight and wrastling Ephesians the sixt chapter If we look upon Christ and the Apostles we will say it is Lucta a wrastling but if upon common Christians it is but Ludus a pastime and sport And he that stirrs up this warre and conflict is not dead howsoever he was put to the worst but only driven out of Heaven That battail which was in Heaven among the Angels is come down to men on earth and now the Dragon fights with the womans seed and therefore it imports the womans seed to fight with him For the warre we have is not only with flesh and blood that is with our own passions and affections which is the philosophical warre though we must fight with them also because fleshly lusts fight against the spirit the first epistle of Peter the second chapter and the eleventh verse But our wrastling is chiefly with the spirits with spiritual wickednesse in heavenly places Ephesians the sixt chapter And what is this enemy the Dragon foolish and weak after his conquest had over finne No he is the old Serpent therefore full of experience These enemies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesians the sixt chapter therefore they want no power But are they discouraged upon this overthrow No but he is the more fierce and his wrath kindled knowing his time is but short Apocalyps the twelfth chapter and the twelfth verse Then seeing we have such an enemy we must strive rightly if we will be crowned si place at Corona place at studium we must take the more heed to our selves because as Gregory saith Magis est fortis nostrâ negligentiâ quà m 〈◊〉 potentiâ Secondly As we give God thanks that he makes this account of us so are we to thank him that he hath created and commanded such excellent spirits to fight for us and to pray that they which have thus fought for us in Heaven may in earth fight with us to help us that as they have cast him out of Heaven so 〈…〉 come him in earth We are to thank God that we which by our sinnes have made our selves like the beasts that perish 〈◊〉 the 〈◊〉 shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke the twentieth chapter and to 〈◊〉 that we may drive the Dragon into the bottomlesse 〈◊〉 Thirdly we are to take heed that we provoke not the Angels with our misdeeds Exodus the twenty third chapter and twenty first verse nor alienate them from us with the wicked words of our mouths Ecclesiastes the fift chapter and the fift verse If we suffer our selves to sinne by filthy words and speeches we make them turn their favour from us When we come into the Church we must come with a due regard and reverence propter Angelos the first epistle to the Corinthians the eleventh chapter for by rude and uncomely behaviour in the Congregation and by suffering our mouths to utter offensive speeches we offend the Angels and deprive our selves of their favour so as they will not care for our safeguard But if as the Angel tells Danil Daniel the tenth chapter and the twelfth verse We set our hearts to understand and to humble our selves by fasting before God that may draw their affection towards us for repentance is that which doth minister joy to the Angels in Heaven Luke the fifteenth chapter Lastly By this means though we obtain not such a perfect conquest over the Dragon as the Angels did yet we shall attain to the first degree though we cannot drive him out of earth as they did out of Heaven yet we shall obtain thus much That he shall not prevail against us no more than he did against them We see it in Paul though he fought never so much yet he could not avoid it but sinne would dwell in him Romans the seventh chapter but this victory he obtained that it did not reign in his natural body Romans the sixt chapter Though till our corruption be dissolved we shall not drive him out we shall so be armed That he shall not prevail against us We must indeavor our selves that by thankfulnesse to him for vouchsafing to us this help and by intercession to continue the same we may still resist the Dragon not suffering our selves to take the soyl howsoever we cannot utterly drive him out And in this respect when we shall be like the Angels then shall we tread Satan under our feet then shall the Dragon be bound in chains and cast into the bottomlesse pit so shall we have a final conquest over him Now we must labour to 〈◊〉 to the first degree of the Angels victory and so shall we be crowned Quicquid dat mihi Pater ad me veniet eum qui venit ad me nequaquam ejecerim foras John 6. 37. Octob 7. 1559. THE words are Christs and are
to the woman and her seed Here the wisdom of God doth observe a wonderfull proportion between the Devils fault and the punishment Before his evil speaking was rewarded with curse his Pride with creeping his Lust with loathsome feeding on the dust and here that visor and shew of friendship whereby he tempted our first Parents to transgresse Gods Commandement is taken away by open hostility He made a great shew of love and good will to Adam and Eve and as one saith howsoever he were indeed a cruel adversary yet he pretended himself in outward shew to be a faithfull Counsellor But this preposterous agreement of theirs with Hell and death Isaiah the twenty ninth chapter is broken off by God himself who instead of the Devils love fained saith I will put open enmity between thee and the woman By the successe which our Parents had of the Devils fained good will it is easie to be seen that no temptation is so dangerous as that which is offered by way of compassion and friendship and therefore when Peter said to Christ in Matthew the sixteenth chapter and the twenty second verse Master pitie thy self Christs answer was Get thee behinde me Sathan and therefore God useth to plague such preposterous loves and wicked agreements with deadly hatred So God punished the 〈◊〉 of Abimlech and the men of Sichem with bitter hatred for he sent an evil spirit between them which made them break their promise made to Abimelech Judges the ninth chapter and the twenty third verse The end of the preposterous love which Ammon bare to Thamar was such as his hatred wherewith he hated her after was greater than ever his love was the second book of Samuel the thirteenth chapter and the fifteenth verse So Judas having made a wicked compact with the high-Priests and Scribes to betray Christ into their hands was rejected of them after What is that to us Look thou to that Matthew the twenty seventh chapter Touching the enmity between the Serpent and the woman three things are here set down by God First that it shall be personall between thee and the woman Secondly it shall be mortal enmity such as shall never be forgotten but the Posterity shall continue it between thy seed and hers Thirdly it shall be a mortal and deadly hatred the woman and her seed shall break the Serpents head Further when God saith not only that thus it shall be but that he himself will be the Author of this enmity as he saith I will put we are to consider two things First That God himself is the ruler and stirrer up of our inward affections that he is not only the searcher of our hearts Acts the first chapter but the turner of mens hearts Proverbs the twenty first chapter for so he turned the Kings heart toward Esther and gave her favour with him Esther the fift chapter When a mans wayes please the Lord he will turn the hearts of his enemies so that they shall be his friends Proverbs the sixteenth chapter and the seventh verse Thus he turneth mens mindes both in good and evil things When the Serpent and our Parents conspired together in that which was evil God turned their hearts and made them hate one another So when all People and Nations that were escaped our of the flood conspired to build a Tower God himself counfounded and scattered them Genesis the eleventh chapter So as he is the God of peace in good things so in evil things he will be the God of discord and therefore he saith I came to send a sword on earth Matthew 10. Secondly As by these words he sheweth that all our affections are in his hand so he teacheth us that where he proclaimeth enmity we ought not to compound or make any peace Because God saith I will put enmity between the Serpent and the seed of the woman therefore we must not make any league with the Devil sinne the world or our own lusts but wrestle or be at warre with them continually The persons between whom this enmity is proclaimed is the Serpent and the Woman which must first be literally understood of the visible Serpent for that Creature of all other doth strike a terror into man when he seeth him so that presently man is inflamed with hatred against the Serpent Here this question ariseth Whether this antipathy that is naturally between Man and the Serpent were before the Curse or only after The answer is That there was a hatred between them from the beginning as of the Wolf with the Lamb and the Lyon Isaiah the eleventh chapter and Isaiah the sixty seventh chapter but this hatred did not shew it self between them but was stayed with the same grace by which man should have been preserved from death if he had not sinned There is an antipathy between the body of man and fire so as the one is apt to destroy the other as by grace this was stayed in the three Children that were call into the furnace Daniel the ninth chapter Water would naturally drown the body of man being heavy but by grace nature is stayed as when Peter walked upon the water Matthew the fourteenth chapter And the Lyon is a beast given to devour being naturally hatefull but when Daniel was cast into the Lyons den God by his grace preserved the Prophet so as the Lyons had no power of him Daniel the sixt chapter So the hatred that is in man toward the Serpent naturally did not shew it self in the Creation as it doth now that man is fallen from his Innocencie The same is also verified in the invisible Serpent if we compare spirituall things with spirituall in the first epistle to the Corinthians the second chapter For though Adams wife were in regard of sin rather the mother of the dead than of the living as she is called in the third chapter of Genesis and the twentieth verse yet for the hope of life which God doth offer unto us in this feed Adam calleth her not amisse The mother of the living for that she was a resemblance of the Church within All that will be pertakers of Salvation must be born anew to lead a spirituall life For in the twelfth chapter of the Apocalyps the Church is compared to a woman with Child and the Devil to a Dragon persecuting the woman to shew the spirituall enmity that is between the Devill and the faithfull between whom God doth here forerell there shall be perpetuall hostility The seed of the woman principally and by way of eminency is Christ as St. Paul expounds it in the third chapter to the Galatians and the Church which is called Christ in the first epistle to the Corinthians the twelfth chapter and the twelfth verse doth by the preaching of the word conceive a spirituall seed and travail till she have brought forth Galatians the fourth chapter and the old Serpent of whom Christ faith in the eighth chapter of St. John You are of your father the Devil
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
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