Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	flesh_n	nature_n	union_n	2,793	5	9.6156	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54603	Volatiles from the history of Adam and Eve containing many unquestioned truths and allowable notions of several natures / by Sir John Pettus ...	Pettus, John, Sir, 1613-1690.	1674 (1674)	Wing P1912; ESTC R7891	75,829	198

her was immediately transported and Adam said with a divine implicite asseveration Hac tempore non rarsus creabitur mulier ex viro Targ. Hier This glorious piece which thou hast brought to me is Bone of my bone and Flesh of my flesh As if he should have added this is she that like my Bones is to be my helper and supporter to all my regular motions she that like my bones ought to give stability rectitude and form to all my actions This is she that like my flesh is to be the Pillow of my Body this is she which is to be as a Wall or Safeguard to all my Vital functions this is she that according to the property of Flesh is to allay the rage of all my natural heates Now it is here to be observed that God brought all Beasts to Adam who only gave Names to them but no Instructions they being uncapable of reason but when God brought the Woman to Adam Adam began first with instruction and taught her her duty towards him which was in short that Look of what ever use the bone is within us or the Flesh without us she is to act these parts for mans preservation And brought her unto the man § 33. From hence probably came the Jewish and Roman Customs to lead the Spouse between two to the Nuptialls and the Latins still continue the phrase of ducere uxorem which we call Marrying and is a kind of tacit compulsion on her part more to represent her modesty towards that ceremony then any disinclination of Nature in operating to a mutual contact there being a certain Sympathy lodgd in the progresses of propagation which tends to coition which future times have made more ceremonial restrictive or coercive Cap. 2. Ver 23. And Adam said § 34. this is now Bone of my Bone and Flesh of my flesh Anatomists reckon 302 Bones in Mans body so that this Rib it seems was the bone of all these bones or the spring of all the rest and they are the most inflexible of all the parts of the body and therefore to assist that temper he adds that she was also flesh of his flesh though there is no mention of any flesh taken from him Now the Flesh is the most soft and tender part consisting of a pleasing ruddy colour to shew that she should not only be steady in her affections but tender compassionate gentle and amiable in all her proceedings towards him And when he had thus declard her Constitution he gave her a name and said She shall be called Woman because she came out of Man § 35. She was not named like to the beasts Hanc deus vult vocare viraginem quia ex viro desumpta est̄ Targ. Hier who had names given them without any reason given for imposing their names upon them but here is a reason given i. e. she shall be called Woman saith he Because she came out of man And this was to teach her her original and also how she should demeane her self towards him It shews Mans superiority to the Woman because that which is derived cannot be equall to that from which it was derived it shews also her usefulness by obedience and this is not an humane as some Woman would have it but a meer Natural or rather a divine imposition upon the sex for the Bone cannot but move when it is incited nor the Flesh cannot but expose it self to outward accidents so those pieces of natural Kindnesses which we call Obedience and 't is pitty any Woman should stumble at the word are but the Instruments of Nature would prove easy and natural if it were not for a wilful resistance which destroys the Fabrick Harmony Cooperation of the Union between Man and Woman as is between the whole Man and his Flesh and Bones From which disunion the English Proverb comes that Woman is a Woe to Man but the Latine conceit is more kind and makes Mulier quasi Mollior a more soft tender and delicate Creature then Man and the Hebrew Eva fignifying Viva or Vivens being as it were the life or living part of Man that is when they execute the Duty which belongs to the preservation of Man and when they do thus perform their function Cap. 2. Ver 24. Therefore or for that cause a Man shall leave his Father and Mother § 36. and cleave to his Wife and they two shall be one Flesh This seems to be spoken in an exstacy upon Adams beholding of her Excellencies S●perabitur ex domo ipsius cubilis patris sui matris suae Targ Hier for Adam had no other Father but God nor no other Mother but Earth both of which he forsook when he was tempted by her to Eat the Fruit which God his Father had forbidden to eat and neglected his Mother Earth which he should have been dressing and keeping when he spent his time in desputing the question with her and the Serpent But this was intended rather for a Law to them that were to succeed him for neither he nor we are to make our Kindness to a Wife superintendent to the Commands of God we owe a Native duty to one Conjunctive duty to the other For though 't is said the man and his Wife shall be one Flesh yet the Father Mother and Child are one flesh also The mystery that is to be enquired is which hath the greater Unity of Flesh the Parent and Child or the Man and Wife the Child is but the effect of the Woman the subject of propagation and when the effect is effected the cause Ligament and vertue of producing the effect is as it were lost and Consummated in the substantialls of the effect but the Husband and Wife so long as the Union Continues have constant desires to produce the effects of their desires and desires so long as they are in any ability to effect are far more strong and fervent then those are which have received the end or satisfaction to their desire So that upon the continuance of this Love or desire they may justly be said to have a more proper conjunction and unity of Flesh then Parents and Children and God and Nature ties them to a more secret affection then can be had to Father and Mother And that which may fitly be added is that man is not to forsake his Wise with his affections nor his Parents which his obedience and this Command to Man belongs to the Wowan also for we may see a sad example not onely in Adam but Eve in forsaking God and his precepts for although the man was only forbidden to eat of the Fruit yet they two being one the Command to one was the Law to both nor did the Serpent so much as tempt her with this Argument And this may be added that the Latin calls Flesh Carv and Chara Deer in the Adjective and Charitas which is a relative word to them both shews that this deareness or

fleshly affection between Man and Wife ought to consist of perfect Love and Charity towards each other Cap. 2. verse 25. And they were both Naked § 37. and were not ashamed Shame as I conceive proceeds either from Pride or sense of outward or inward imperfections Now they had not the Armor of the Rhenoceros nor the Furrs of the Ermine or Wool of the tender Lambe or the variety of Plumes which adorn the Fowls of the Aire But they had a perfect reason to continue naked or covered according to the nature of situation from which the other could not depart were they never so burthensome when ere they changed their Climates Adam well knowing that those outward coverings were but the Excrements of their tempers so that Adam and Eve could not be ashamed in the want of these superfluities nor could they be guilty of imperfections being perfectly formed their minde could represent nothing to them but harmless thoughts their shape nothing but exact proportions the motion of their Blood was according to the Course of nature no obstructions from the spleen or diffidence of their mutual goodness to raise or alter the Current of nature to a blush or dejection of their eyes filled onely with the Beames of Innocency and constancy to God and themselves A Condition of life apt to meet with envious and subtil disturbers of so happy a Calme and quiet they were united in perfect Innocency and being made Male and Female Moses renders them to us in the most eminent expression Et erunt ambo ipst Japienties Targ. Hier as in the first Chapter to which I return for the Reasons in the Proem Cap. 1. Vese 27. So God created Man § 38. That is after he was made sed non morari fuerunt in gloria Targ Hier framed and formed out of nothing he was said to be Created the matter or form or both of which he was made being peculiar to Man or more eminent in him then in any other Creature for the word Created is mentioned but to 3 operations 1st to the Heavens and the Earth next to the Whale and 3ly to Man and they that would advance the invocation of the Trintiy in the Consultative part of Mans Creation from the words Let us in the 7. Verse may be assisted from this consummative Verse where the word Created is three times repeated viz. so God Created Man in his own Image referring to the first person 2ly In the Image of God Created he him referring to the second Person 3ly Male and Female Created he them referring to the Holy Ghost In his own Image § 39. After his likeness as in the 26. verse being here left out which shews that it intended one and the same thing Now what this Image or Likeness is I may borrow from Plato who saith that there was a certain Idea platform or inward representation of all things in God before they were according to which the matter being created the formes by which things were distinguished were also made so that this Image and Likeness signifies no otherwise then that Man should be made like to that Idea or imagination which God designed to that Creature or as I conceive that this World as Spagnetus in his Enchiridion Physicae is nothing but God manifested and so saw himself as in a Glass Man the little World is his Image or Likness in the Epitome of that great Image or manifestation of God Tanquam in minori speculo but to conceit any Figuratine or Lineamentive Image of God St. Agustine saith Let him be cursed that referreth the Deity of God to the Lineaments of mans Body and Philo saith That God is not partaker of humane formes nor can humane bodies be partakers of the form divine but as Sir Walter Rawliegh saith from some other that if any thing comes neer the similitude of God it is more the virtue that is in Man then the figure Right Reason is the Image of God and Man hath in his mind a certain similitude of God and this is safe to believe safe to continue in by a vertuons good life But according to the Context of the words So God created Man in his Image may be considered that he was Created according to his Geometrical Image in all things consisting of number weight and measure In his Image even of the dust being within the Image of the representative World In his Image participating of the universal breath and peculiar soul In his Image by participating of his general manifestation and enjoyment of all Creatures In his Image by a social and Communicative nature In his Image by a peculiar Love to his Elect And in his Image by multiplication and dominion So that God is Man in great and Man is God in Little Male and Female Created he them § 40. Some do from hence conceit that they were Created Hermaphrodites but whoever consults rightly with Physicks will find almost an impossibility in that Conceit for the intent of Male and Female was propagation which would rather be hindred then advanced by such improbable Copulation where the Agent and Patient must at one time naturally have a mutal operation or desire with each other and by this preternatural form which are in some they would make a perfection of the imperfection or rather exuburancy which happens to others of Humane race So that by Male and Female is to be understood that Man was made the Male or Masculine or Agent Woman or the Wife the Feminine or the Patient And though it is said that God created them Male and Femane yet Grammarians know that where an Adjective hath relation to two Substantives apt for life of the singular number and different genders the Adjective shall be of the plural and of the gender of the most principal word so it is said Creavit eos not eas they were not both Created Males and Females but man was Created male and Woman the femal and so created he then And here is to be observed that the word Created is applied to the Woman though in the whole order of her production it is only said that she was made which shews that when she was united and made one with man as man and wife she was adopted into that title of Creation and that not single but united for Creating is a Masculine word making or Production femine And God did think fit to Crown the Conjugal union of Man and Wife with the Title of Creation when as she being not joyned must be content without that Title yet this may be said for her that Man by Creation was made out of nothing or at most out of the dust but she was made out of somthing or Dust enlivened The Jews in one of their Targums are most exact who say that God made Man in his Image according to the similitude of God Created he him with 248. members and 365 Nerves and covered him over with a Skin and