Of the Head Cornerstone, Chapter 2
CHAP. 2.
IN what case these things afterward stoode, to the end that we may the better finde, we are to consider, first of one speciall matter that fell out imediatly after, while yet there were no mo but these two onelyonly and then, of such other things as followed, when there were moe in: creased. That one thing that fell out immediatly after, while yet they were but those two onelyonly, was the ruine or Fall of Man (a matter of very speciall importance:) wherein, first we are to consider how far they departed away from God; and then, how God did (neuerthelesse) beare them speciall fauour. How … they departed away from God, will best appeare, if we consider what was the falt by them committed; and then what euill did thereupon rush in vponupon them. In the fault by Gen. 3: 1-16.them committed, we are to see, not onelyonly what was the transgression it selfe, but also by what meanes it was accomplished. The thing it selfe was, not onelyonly a breach of the commaundement that God did giuegive them: but also, in a very high degree. A breach of the commandement it was, for that they did eat of the fruite of that Tree which was forbidden. It was in a very high degree, in many great and weighty respects: some, respecting the thing it selfe; others, certaine circumstances thereunto appertaining. Those that respect the thing it selfe, are two: One, that they had liberty to eat of all besides; the other, that there was so grieuous a penalty imposed vppon the eating of it. Hauing liberty to eat of all besides, it must needs be a great falt in them to stretch out their desires into those bounds that were forbidden; and hauing so great a penalty imposed thereon, needs must it teach them, both how much they should offend God in doing the same; & how far they should therby endamage thēselues likewise. Both which do necessarily import, that their sin, (in these respects only) was maruelous great. The circumstances that are chiefly to be considered here are two likewise: one, of the time; another, of the persons. The circumstance of the time importeth, that very quickly they did so far transgresse; and (it may be, at least for any thing that we read to the contrary) before they had done any seruice vntounto him: but the best probability seemeth to be, that they stoode one whole day and somewhat better, because we hauehave the story of Gods resting the seauenth day before the story of their Fall, & because the story of some part of their Creatiō is enterlaced therewith. The persons are of two sorts: those that dealt with them; and their own. Those that dealt with them were two: God, & the Serpent. In God, his Maiesty and Goodnes to them was such & so well known vntounto them, that they could not do any thing against the praescript that he had set thē, but that therein, though the fact were neuer so smal, yet must they needs grieuously sin. In the Serpent, they could not but see, both that he was but a creature himselfe, and but of base estate besides, in cōparison of many others. If he were but a creature himself, they then could ow no seruice vntounto him, but were to account him to be theirs, and made to their vse. If he were of so base quality besides, in cōparison of many others, then might not they so far be ruled by him, but that thereby they must make their sin to be so much the greater. In their owne person they might likewise behold, both within and without, such things, as would easily make their sin to be very great. Within they might find, both such freedome of will, and such graces withall, that the falt must needs be great in them, so to offend: Without, might they finde likewise, that they were so farre aduanced already, that considering their homely beginning so lately before, they might in no wise preaze further, but that thereby they must staine themselues maruailous fowly. The meanes whereby it was accomplished were these two: Sathans tempting; and their owne yeelding thereunto. In that tempting of Sathan, we are first to consider of the instrumentes that hee vsed vntounto it: and then, in what manner hee proceeded therein. The instruments that hee vsed vntounto it, were twoe: one, to the Woman, which was the Serpent; and an other, to the Man, which was the Woman. In vsing of the Serpent vntounto the Woman, wee are to note, that whereas the Text it selfe sayth, that hee was the most pregnant of all the other beasts of the fielde that Gen. 3▪ 1.God had made: first, what instruments they are, that Sathan in such cases will bee readiest to vse; namely, the most ingenious, or such as come neerest vntounto it, as the meetest of all for his purpose: then also, that our selues, (if God hauehave giuen vsus anie speciall giftes) are to take heede, that Sathan do not abuse the same to the … of others. The former of which, may teach vsus to beware that Sathan do not beguile vsus, with the wisedome, learning, devotion, humilitie, or austeritie of any, or with anie other excellencie, or good guift whatsoeuer; much lesse with pretences, or where those giftes are in scanter measure, as in the adhaerents of the Church of Rome, and all that company in our time: and so the latter may warne vsus likewise, that by any such thing in vsus, hee deceiue not our selues or others. In that hee vsed the Wom…n her selfe vntounto Man, wee may likewise note two things: first, that as Conquerours vse, when they hauehave subdued any one people or Citty, to make it a meane to bring in others to their subiection; so Sathan likewise, first subduing the Woman vntounto him, doth afterward by her, overthrow the Man likewise; then also, that Sathan will abuse (to our hurt) not onelyonly such as are farthest off from vsus, but euen those that are neerest also. The manner of proceeding that he vsed herein, was most of all imployed about the Woman: but somewhat also about the Man. In that which was imployed about the Woman, wee are to note, first how he chuseth out the weaker vessell, and then in what sort he dealeth with her. In that he chuseth out the weaker vessell, wee are to take heede, first that we be not weake, or that we abide not in our wonted weaknesse, because that so wee shall prouoke Sathan to set vponupon vsus: then also, that wee ever remember where our strength lyeth, which is (to such purpose) in the exercise of his holy word. Experience whereof we hauehave in al ages, and these dayes of ours in plentifull measure. Sathan by his both privie whisperers and open gain-sayers, ever lightly imploying himselfe about those that hauehave least skill in the word of God, or care not for it, and as carefully on the other side auoyding al such as giuegive themselues vntounto it in any good measure, loath belike to leese his time about them: and euen as in those hee readily worketh on that kind of weaknes, so likewise in al others besides, whatsoeuer weaknesse it is that he findeth in them, of that is he ready to take the aduantage the best that he can; and lightly bawketh none others at all, but onelyonly such as hee findeth to bee prepared to encounter with him, and euer standing vponupon their garde, that so they may the better be able to resist the assaults that hee shall at any time make upon them. In wat sort he dealeth with the woman, whom he hath in such sort chosen, to the end that wee may the better find, we are first to note, what person it is that hee taketh vponupon him; and then, how he playeth his part therein. The person that he taketh vponupon him, is of a freind, and one that is carefull of their estate, as comming vntounto her for no other cause, but onelyonly to confer with her about the same, and to giuegive her his best advice. Out of which wee are to gather, first that wee are to take heede of those that are our neerest friends of all, for that Sathan may tempt vsus, by them: then also, that somtime profession of friendship and great hostilitie may lodge together in one mans bosome. VnderUnder the person of a friend how hee playeth his part with her, is set foorth vntounto vsus in his two seuerall attempts: whereof in the former hee keepeth somewhat aloofe, or holdeth himselfe somewhat farther of; but in the latter he commeth neerer vntounto her. In the former, wherein he keepeth himselfe somewhat further off; he doth but aske a question onelyonly: but yet in such sort, as that plainly he sheweth himselfe to be ready to quarrell with that word of God that was giuen vntounto them; and couertly also hee doth insinuate, both that God had no good meaning therein to them, and that himselfe doth not take it well that their liberty should be so far restrained. Hee doth plainly shew himselfe to bee ready to quarrell with that word of God that was giuen vntounto them, in that he sayth, Yea hath God sayd, &c. a speciall propertie of him and his, as in these dayes also we daily do find, euer to be quarreling with the word of God; knowing wel inough, that so long as it standeth in credit with vsus, so long he is able to do little against vsus, and therefore that first hee must in any wise seeke to discredit the same vntounto vsus. In that hee dooth couerely insinuate, that God had no good meaning towardes them, and that himselfe did not take it well, that their liberty should be so farre restrained, as thereby we may plainly see, that he went cunningly about his purpose then; so we daily see likewise, that hee goeth about after the same manner to worke with vsus, insinuating to inferiors, some hard dealing of their Superiors, and a better care in himselfe, to hauehave them in better estate. But as Fowlers lay not meate in their Scrape for Birdes, nor Fishers so carefully baite their hookes to feede those fowle or fish any fatter, but to pray vponupon them: euen so, hath he the self-same meaning in those his fawnings, & none otherwise to be esteemed of any. In the latter, wherein he draweth neerer vntounto her, hee dealeth likewise more plainly with her; both against that which was their stay, & further to commend this new friendshippe of his vntounto them. To ouerthrowe that which was their stay; first, he doth more plainly impeach the credit of that worde of God: & then, he chargeth God himselfe with il-dealing towards them. How far he impeacheth the credite of the worde of God, is not so fully agreed on with all: some being of minde, that he goeth but against the certainty of it; others, that hee did flatly deny it. And experience teacheth, that those that are of that kind among vsus, do not onelyonly impeach the certainty of it, as those that say in their hearts, There is no God; but also take away the thing it selfe from the vse of the people (as the adhaerents of the late Church of Rome) that others may the lesse espy the collusion that they vse for their owne aduantage: as also we may learne hence to gather, that such as at first do no more but make question of the word of God, hauehave it in them, and bring it with them, to deny it too, so soon as they see hope to aduantage themselues thereby. In that part of his speech wherein he chargeth God himselfe, it shal be good, first to consider wherewith he doth charge him: then, what we are more specially to gather out of the same. Of those things wherewith he doth charge him some there are, that he speaketh plainly: some others againe, that he doth but insinuate, and leaueth them to her selfe to gather. Those thinges that hee speaketh plainly, are two: One, that they were towards a better estate, by the help that they might hauehave of the Tree forbidden; the other, that God himselfe did know it also. Concerning that better estate, that they were toward, by the helpe that they might hauehave of the Tree forbidden, he doth not onelyonly shew, whereunto they might attain: but also how soon it would be accomplished. To shew wherunto they might attain, by eating of the Tree that was forbidden, he setteth it downe in two speciall braunches: one, that their eies should be opened; the other, that they should bee like to the Gods, knowing good and euil. Both which may seeme to be grounded on the name of the Tree it selfe. For seeing it was called the Tree of knowledge of good & euil, it might seeme very wel, both that their eies should be opened thereby: & that so far, as to hauehave some knowledge of good and euill, might make any like vntounto the Gods (if any such there were, mo then that one, who of late had made them) they might indeede thereby be made somewhat like vntounto them. For the speedinesse of the accomplishment of it, he giueth her to vnderstand, that they should not need to tarry for it, but that presently it should be done, euen the selfe-same day. That God himselfe did know it also, he doth not only affirme it, or plainly say it: but also bringeth it in for a reason, why so hee dealt with them, as though that his owne secret knowledge of that matter, had bin the cause why he thought good so to keep them vnderunder. Those things that he did but insinuate, & did but leaue them vntounto hir selfe to gather, wer two; one, that God for his part (they might be sure) did mean no better at al vntounto them, but to keep them as vnderlings stil: the other, that therefore it was not for thē any lōger to be at his apointment, but now much rather to shift for thēselues. Those things that we are more specially to gather out of the same, are (some of thē) to be gathered out of the whole: & some others againe, out of certain particulars thereunto appertaining. Out of the whol we may gather, that such wil be the practise of satan, & of his Solicitors; both in matters of religion, & in our ciuil estate also: and therfore, that we are euer to take heed vntounto them: namely, that in matters of Religion they discredit not the goodnesse of God so farre vntounto vsus, as that thereby they make vsus some other way to shift for our selues; and that in our Ciuill estate they doe not draw vsus to such dislike of our lawfull Magistrates, or of their gouernment (though they be somewhat streight) indeed, that wee take occasion thereby to withdraw our selues from their alleageance. Out of the perticulars thereunto appertaining, we may gather likewise, whence it cōmeth to hauehave a conceit of mo Gods than one, and so to wrest the word of God to a contrary sense; to make that poyson, that is of itselfe a most wholsome foode, as Sathan here did the name that was giuen to the Tree forbidden. For, whereas God had therefore giuen that name vntounto it, to make them take heede that they medled not with it (as other wordes of his did plainely import) because that whereas nowe they knew nothing but good, they should then know euill withall, and that in such measure, as that therin they should much better see what good they had before, than euer they found in the thing it self while they had it: Sathan, to make it serue his purpose, would out of it gather, that there lay such knowledge therein, as whereby they might become like to the Gods. That part of his dealing that was imployed about the Man, was no more but this; that by her he offered some part of the fruite vntounto him to eat. Wherein, although it may very well be, that the Woman did it of her selfe alone, without any sollicitation of Sathan vntounto it; yet because it may be likewise, that she was stirred vp by Sathan so to do, here it shall be good to consider, first in what sense, or howe far it may be accounted the deede of either of them; and then, what instruction we out of either of these senses may take to our selues. First; it may be ascribed to the Woman, both for that Adam himselfe doth afterward lay it vponupon her, and her selfe doth take with it likewise: and for that the Text (in this place) nameth none other but her alone. And so it standeth with vsus indeed, that after that once we are infected with that venom of his, then are we sufficient in our selues to infect others therewith, without any further helpe of his. It may be attributed to Sathan likewise, both because that originally it came from him, and himselfe was likeliest to be ready to help forward that which he had already begun, and so earnestly desired to hauehave effected vntounto the full: and because that in diuers places of the Scripture, such woorkes are attributed to him likewise. If in the former sense wee take it, that it was but the Woman her selfe that did it, out of it we may gather, that in that respect also, it is needfull for vsus to take heed, that we admit no infection into vsus, that thereby we be not the ruin of others: If in the latter, that we hold him out so well as we can from all, for that hauing gotten any one (especially if they be of the better sort) he is thereby much better enabled to subdue others vntounto him; and by degrees, euen the strongest of all. In their owne yeelding thereunto, we are first to consider of the Woman: and then, of the Man. In the Woman likewise wee are to consider, that as she was two seuerall times assayed, euen so did she accordingly yeeld: somewhat to the former, but most to the latter. In her yeelding vntounto the former, we are also to consider, first, how far she cleaueth vntounto God, and then how far she yeeldeth to the Serpent. She cleaueth vntounto God in these two: that they had free liberty to eat of all besides; and that God forbad them that other for their owne good also. How farre shee yeelded vntounto the Serpents aduice at this first assault, is not a thing so certainely knowne, because her wordes [least we die] as they may be taken to import, that then she made some doubt of that which God had set her downe for certainty; namely, that they shoulde certainely die; so they may be also otherwise taken, to signifie no more, but onelyonly to shew what penalty God had set vppon it, if at any time they should meddle with it: but yet, that she abode to heare him, and vouchsafed to giuegive him answere, and that same but in milde and gentle manner, is more plaine, than that it may be denied by any. As for the former, though most of the learned suppose, that therein she began to fa… (and it may be that she did:) yet seeing the Text doth not force vsus so to charge her, we may doubt of our warrant if so we do: yet, if so it were that so farre she yeelded, then out of it may we gather, that shee did very easily yeelde: and that if the Tempter so easily preuayled with her, then, vnlesse (wee take heede) he may preuaile much more easily with vsus now. As touching the latter thence may we plainely gather, how dangerous a thing it is, no more but onelyonly to giuegive eare, not onelyonly to that which is plainly euill; but vntounto those also, that but call in question any thing that the Lord hath set downe vntounto vsus: especially, if we shut it vp with some easye answere, and do not scorne against such slye dealings, as best appertaineth vntounto a faithfull and zealous defence of the honour and glory of God. For Sathan did yet but aske her the question: and she both abode the hearing of it; and did not giuegive him any such answere as he deserued, and she at that time full wel and kindly might hauehave done. In her yeelding vntounto the latter, we hauehave deliuered vntounto vsus; first, how she did deliberate or consider thereon: and then after, how shee consented therevnto. In her deliberation thereon, it is to be noted, first, that she did deliberate on it: then, in what manner she did deliberate on it. In that she did deliberate on it, when as it was so plainely before, and on such penalty forbidden vntounto her, we may therein plainly charge her, that now she was much shaken indeed: both in her duty towards God; and in needfull care of her owne estate. The manner of her deliberation was, that setting aside, or not remembering how God had forbidden the same vntounto her, she onelyonly considered of the fruite it selfe (but relying therein, as it seemeth vntounto that which the Serpent had told her) and therein gathered vntounto her selfe certaine allurements, to prouoke her to meddle with it: some to the contentation of the Body; and one other, vntounto the contentment of her Minde. VntoUnto the contentation of her Body, she gathered a couple: One, That it was good for Meat; the other, That it was pleasant to the eye. That other that tended vntounto the further contentation of her minde, was, that she thought it a good fruite also, to encrease her knowledge besides. A wonderfull thing, that beeing in that estate that then she was in (sauing that now shee was shrunke a little from her foundation) these things could be of that reckoning with her, in a thing that was so plainely forbidden before, by such an one as did forbid it, and on such peril vntounto themselues: and a speciall good warning to vsus, that we, in this estate that now we are in, shall bee neuer able to stand against those and such like allurements, vnlesse we take speciall good heede to our selues therein; and specially remember, that they do not at any time sooner present themselues to our consideration, but that forthwith wee cast them out againe with all our power, and euer cleaue inseperably to that direction that he by his worde prescribeth vntounto vsus. Her consenting thereunto, is deliuered in two speciall pointes; One, that shee tooke of the fruite thereof; the other, that shee did eate of it also. Out of both which wee are to gather▪ first a meruailous preposterous iudgement vppon the deliberation aforesaide: then, how daungerous a thing it is, eyther to view or but to consider of such allurements. Her resolution or iudgement was preposterous, for that none of the premises, nor all together, which shee tooke in to perswade her selfe thereunto, were any thing comparable to weigh with the least of those other considerations, which shee had to hauehave kept her from it. How daungerous a thing it is, but to viewe or to consider of such allurements, may sufficiently appeare in this, that she did then ouerthrow her selfe thereby. For, if shee in that estate was so soone ouerthrowne thereby; then is it certaine, that we in this estate of ours, may a great deale sooner vndo our selues by such vnaduised dealing as it: as also experience doth commonly teach, that infinite numbers of people daily miscarry thereby. In Adams yeelding thereunto, we hauehave no more set downe vntounto vsus, but onelyonly that he also did eat: and so did yeeld his consent so fully thereto, that neither he rebuked her for so far yeilding; nor stayed himselfe from ioyning with her in so euill an action as it. But if he in that estate of his, did so easily fall to those two branches of great transgression; (one, that he did not reproue her, the other that he did not yet stay himselfe:) it may not be doubted of any of vsus, but that in the estate that now we are in, wee shal much more easily, if we take not good heede vntounto it, transgresse in them both; neither reproouing such transgression in others, nor so much as staying our selues from it neyther.
2. The euill that heereby rushed in vponupon them, was of two sorts; One, corruption of nature to sinne; the other, misery that came in withall. Concerning the corruption of their nature to sinne, seeing it is a matter of so speciall importance, to know howe farre they were corrupted, and one of the principles of our Religion, therefore it shall be needfull, not onelyonly to consider of those perticulars that here are spoken of: but also by them to go somwhat farther in the consideration of their estate in respect thereof, that so wee may see so much the better, what to thinke of ourselues for that matter also. As touching the particulars that here are spoken of, most of them doe certainly import great corruption in them: but one there is that doeth not necessarily import the same, but yet notwithstanding may so be taken. Those that certainely import great corruption, wee are to gather partly out of the time, while yet they were alone by themselues: and partly out of that which immediatly followed, when God approached and came vntounto them. While yet they were alone together; we may very well gather how farre they were corrupted, partly out of that which then they did: but chiefly out of another that was omitted. That which they did, was, that they were busily occupied so to sew Figge-leaues together, Genesis 3, 7.as that thereby they might be able, so to couer some part of their nakednesse. That which was omitted, was true repentance of their sinne committed: which if they had had, it could not hauehave beene, but that they would hauehave imployed themselues muc… …ore busily about it, which was the greater; than about that other, which was by many degrees the lesser. When God approached, and came vntounto them, first they fled him, or shunned his presence: then, when he woulde not leese them so, but called vntounto them, and inquired of their sinne, they neither did then acknowledge the same, but each of them laid it off from themselues. In that they fled him, and shunned his presence, it plainely argueth that nowe they were very foule within: and not onelyonly of sinne (for that could not so hauehave chaced them away from the Phisitian of their soules;) but of sinne vnrepented, which onelyonly maketh the presence of God to be odious and irksome vntounto vsus. For after that sinne is once setled in vsus to our owne good liking, it altereth all our good perswasion of God, into a secret hatred of him: and then ingendereth that feare of him in vsus, that maketh vsus to account no otherwise of him, then as of a seuere reuenger of our sinnes; and thereupō, when we cannot repent vsus of them, doth make likewise both him and his odious vntounto vsus. Out of which, we may gather by the way, that because this shrinking away from God is of euil, we may resolue our selues of the true difference betwixt that feare of God which is good, and that which is euill; the one euer leading vsus vntounto him, the other euer driuing vsus from him: and so consequently, that our late seeking to Saints was of euil, when we sought to send thē to God as spokes-men for vsus; for that such our seeking to thē did arise out of one & the self-same fountaine that made vsus, though we sent thē, yet to keep our selues far inough from him. In that they did not acknowledge their fin, but each laid it off from themselues, we may therein note diuers good tokens of great corruption that now was in them: some that were cōmon vntounto them both; other that were proper to either of them. Those that were cōmon vntounto them both, were two: One, that same want that before we noted to be in them: the other, that so readily they lay it from themselues. The want that before we noted to be in them, which was of repentance, or that they were lapt vp in impenitency or hardnes of heart, doth now again shew it selfe to be in thē: for that now, when they had so iust occasion to hauehave gathered themselues to repentance (by that approaching of God vntounto them, and his questioning with them of the cause of that their feare) they neuerthelesse did not suffer themselues to be led vntounto it thereby. For the better occasion we hauehave vntounto it, the greater must needs be our impenitency, if ratably we seek not vntounto him. That they did so readily lay it off from themselues, it doth more plainly declare, how farre they were from any repentaunce, when as they would not so much as take with the fault that they had made, but altogether put it off from themselues. For, to take with the fault that we hauehave made, is but only one steppe vntounto repentance: and there is much more that belongeth vntounto it besides. So that whosoeuer is voyde of the first degree of all, there is no question, but that eueryevery such, must needs be farre from the full accomplishment of it. Those that were proper to eyther of them, are for either of them one, of much like qualitie: Adam laying it vponupon the Woman: and the Woman, laying it vponupon the Serpent. In Adams laying it vponupon the Woman, we are to note, that though directly he did lay it indeed but onelyonly on her: yet obliquely, he doth in some part lay it on God likewise. Hee layeth it directly vponupon the Woman in so euident and plaine tearmes, that it cannot lie hid vntounto any. But yet is it apparent inough that therein also hee doth her great wrong for that although she gaue thereof vntounto him, yet hee needed not to hauehave eaten vnlesse he list, and so was that fault none others but his: and first, for that hee did not reproue her for mouing him vntounto it; then also, in consenting vntounto her. Obliquelie he doth lay it on God likewise, in that he doth not lay it onelyonly on the Woman, but on the woman that he ordained to be with him, committing there in a double fault: first of iniurious charging God so far as he dare; then, of vnthankfull peruerting of that goodnes of God in bestowing that Woman on him, to be the cause of that his transgression; whereas himselfe did know, that he had giuen her vntounto his singular help and comfort. In the Womans laying it vponupon the Serpent, we are to note also, that though shee lay it chiefly on him: yet doth shee partly touch God likewise, in that she saith that the Serpent beguiled her, as though God had not given her wit inough to hauehave withstood his subtle perswasion. But this also is a double fault in her, both to lay it, where of right she ought not so to hauehave done (partly for the Serpent, who did no more but moue her vntounto it; but chiefly for God, who shee knew wel inough, did plainly forbid it:) and so far to infinuate, that it was for none other but onelyonly for that God had not giuen her wit sufficient; whereas indeed shee should rather hauehave granted, that it was for not vsing well the wit that she had. That one that doth not necessarylie import such evill to be in them, but yet notwithstanding Gen. 3: 20.may so be taken (and lyeth fayrest so to be) doth directly touch but Adam onelyonly, and is no more but that it is set down of him, that hee called the name of his wife Chavva, Hevah, or Liuing: and gave in the reason withall, that she was the Mother of all men living. Wherein first we are to consider, in what respect it standeth somewhat doubtfull, whether by it he may be charged with sin or not: and then, if hee may, what is the sin that therein he is to be charged withall. The doubtfulnes standeth but onelyonly in this, whether that relation of Moyses be in his rightplace or not: whether it bee sorted to the time when it was done; or whether it bee but inserted there as a digression (as in diuers places some other things are, without respect of the proper time thereunto appertaining. For if it bee but a digression, so that the meaning of it is not that then, but at some other time, that that lyeth not so much to his disaduantage, hee did so call her: then it may (much rather) bee, that he might do it in some other sense, and is not therein so farre to be charged. But if thus it bee sorted vntounto the place that is due vntounto it, then it falleth out, that when God was denouncing heauie thinges against him for his sin, and now was come vntounto the sentence of death it selfe (and yet had not done with him neyther, as appeareth by that which followeth) even then, hee gaue this name to his wife: and wee hauehave, as I take it, no part of the Text, out of which it may bee rather taken to be a digression, then to bee in his proper place. The sinne that then he is thereby to bee charged withall, is no more, but an euident fruite of great impenitencie or hardnesse of heart, that hee in the midest of those heauy and grieuous speeches, coulde imploy himselfe in that kinde of earthly glorying: and found not that he had much better cause to call her the mother of the dying, then of the liuing. But sure it is, that our selues are pestered with that vanity in so wonderfull manner, that euen in the middest of the fearefull iudgements of God, and commonly also at the time of our deaths, wee altogether vanish away in such discourses, as altogether sauor (or stinke, much rather) of flesh and blood. If now by these wee goe somewhat farther to the consideration of their estate heerein, that wee may somuch the better see, what to thinke of our selues for that matter, out of these may wee gather two speciall lessons that may helpe vsus well to iudge rightly of our owne estate therein: One, concerning the sinne that was in them; the other their owne inclination vntounto it. Concerning the sin that was in them, wee may well conceaue, that where wee finde such braunches of it as heere we hauehave done, there may we account, both the whole body of sinne to be likewise: and that where sinne hath gotten such holde, there hath it bannished all godlinesse also. And as for their owne inclination vntounto it, wee doe finde likewise, that when they had sinned they aboad therein: and that so fast, that when good occasion was offered vntounto them, to hauehave sought vntounto God, they neuertheles aboad so fast in their fin, and so little endeuoured themselues to get out, that (vnlesse afterward we hauehave some other Scripture that may otherwise inform vsus) it may seem by this, that hauing so sinned, now they were so farre made the seruants to sinne, that they had in themselues no motion at all vntounto good, but that all that they had was onelyonly to euell.
3 The misery that came in withall, was some of it such, as came in at the first together with their sinne: and some of it such, as afterward was inflicted on them. That which came in at the first together with their sinne, was some part of it such, as doeth concerne the whole: and some of it such, as respecteth but certaine particulars onelyonly. That which doeth concerne the whole, is, that nowe they began to finde what they had done: how blessed an estate they had foolishly loft; and into what miserie they were sodainly faln. Which no doubt, if then they had any Gen. 3: 7.right feeling thereof, was enough to confound them cleane, and to make them so ill ashamed of themselues, that a thousand deaths might hauehave beene farre lesse irksome vntounto them. That which respecteth but particulers onelyonly, doeth some part of it keepe but within themselues: but some other againe hath some thing to doe with God besides. That which keepeth but within themselues, resteth in two principall points: Shame, the one; and Folly the other. So ashamed they were now of themselues, in that nakednesse of theirs, that nowe they found their selues to be in, that though the work-man-shippe of those their bodies was in it selfe meruailous good both in the whole, and in eueryevery part whatsoeuer, according to the vse and measure of it: yet now that excellent work-man-ship of his, is by their owne sin so stained to them, that they are much ashamed of it; euen of the whole generally but then much more of certaine parts of it. An euill that is of greater importance, than is espied of all at the first: for that thereby it commeth to passe, that neither can we glorify God for any thing that we hauehave, if our selues be ashamed of it; neither can we put foorth our selues to do good with it, so long as we languish in that conceite. Their Folly appeared plainly in this, that they endeuored to couer themselues with so miserable helps as those; hoping with those Fig-tree leaues, to couer that vncleannes of theirs from the all-seeing eies of, God: a folly notwithstanding that is often renued among vsus, as in many other things besides; so especially with those that either by pardons from sinfull men, or else by those vnperfect good woorkes of themselues or others, hope so to do away their sinnes, that they shall not rise in iudgement against them. That which hath to do with God besides, was that when they heard him approaching, they had no ioy now in his presence: but found it to be so irkesome vntounto Gen. 3: 8.them that now they sought to get out of his sight, and to hide themselues from him. A wonderfull depth of Misery, no doubt: though our selues be not able to see it. For though there were no more but this, that they could not ioy in his presence, yet, as they are in pittifull case, who are so clogged with mallady or cares, that they cannot ioy in their meat & drinke, in kins folk nor frends, nor in any other such earthly comfort (which things notwithstanding are as meere trifles as may be, in respect of the other:) much rather must we account it to be a much harder estate without comparison, when any are one way or other so far distempered, that they can hauehave no ioy in him, that is not onelyonly all ioy in himselfe, and the fulnes of whatsoeuer comfort, not only the earth, but euen the heauens are able to yeeld; but especially vntounto those that are distressed, as meat to the hungry, the Phisitian to the sick, or deliuerance to those that are in a grieuous and loathsome imprisonment. But if hereunto may be added, that we not only hauehave no comfort in him (and then what comfort is else to be had?) but also hauehave a feare and lothing of him, wel may such an one not be able sometimes to …nd how miserable he is: but certain it is, that he is in wonderful wretched estate. That part of their misery that was afterward inflicted vponupon them, was first that they were called to a reckning of their doings: then afterward, howe they were punnished Gen. 3, 9. 11, 13.for them. In that they were called to a reckoning of their doings, is some part of their misery also, for that when any hath done euell, he had rather a great deale, that it should neuer be called to account, than that there should be farther inquiery of it: yet such a thing, as euer so inseperably followeth after sinne; as that whosoeuer committeth the one, he also must looke to come to the other, and may not hope any way to escape it. How afterward they were punnished, may best be found out, if first we consider, what was cast on either of them apart by themselues: then what was cast on them both together. In that which was cast on either of them, we hauehave first set downe what was cast on the Woman, according as she was the first that offended; then, what was cast on the Man likewise: but in them both we are to note, that as either of them doth most respect the persons of those on whom they are cast, especially the former of them; so neuerthelesse they hauehave somewhat in them, especially the latter of them, that doeth appertaine to the other also. So hauehave we in either of them to consider, first, what belongeth more specially vntounto the party to whome it is directed: then what belongeth not onelyonly to it, but in some respect to the other also. In that therefore which is cast vponupon the Woman, some things ther… be that appertaine to her alone: and one, that belongeth vntounto her and her husband together. Those that belong to her alone, are of two sorts: one of them respecteth her bearing of Childeren: the others, her estate towards her husband. That which respectteh her bearing of Children, is, that her sorrowes therein should be multiplied: an euident token, not onelyonly, that seeing it is onelyonly God who laid that chastisement on that Sex, it is he also (and none other) that can take it off, and therefore in that case to be sought vntounto; but also, that none can breede any Childeren to God neither, but that they must take great paines therein, and that the harder that this is in respect of the other, the greater paines proportionably it will require. Those that respect her estate towards her husband, are two: but in either of them, as wee hauehave good lessons that lie more plaine, and are nearer vntounto vsus; so hauehave wee some others that lie further from vsus, and are not so easily espied of all. The former of them is, that her desire should be to her husband: wherein it is plain, that she should hauehave Gen. 3. 16.a sense or feeling of a want in her selfe, and that thereuppon she should leane to her husband (a manifest token of a want in themselues, when as they are faine to hauehave so speciall dependancie on others;) and a good lesson also, though further off, that such as are of the true Church indeed are priuy to such want in themselues and hauehave such a sensible feeling of it, that their desire (howsoeuer others content themselues) is euer to Christ. The latter of them is, that she should also be at his commaundement, or in subiection vntounto him: Wherein likewise it is very plaine, that subiection and obedience was so cast vppon her, as that she could not seeke to rule, but that thereby both shee must needes withdraw her selfe from the ordinance of God, and might not looke for his blessing neither vponupon any such gouernment of hers (which also belongeth vntounto all married Women besides;) and a good lesson it is likewise, though it lie somewhat farther off, to helpe to resolue vsus in a matter of doubt that troubleth many, concerning the authority of the Church in respect of the worde of God, because it teacheth vsus by the anologie of this, that the true Church is, and euer will be vnderunder the obedience of the word of Christ her husband. Well may an harlot, or some fond presumptuous Dame take vponupon her to rule ouer her husband: but an honest Matron will neuer doe it; nor the true Church wheresoeuer it be. That one that belongeth vntounto her and her husband together, is the paines and troble they should hauehave in the bringing vp of their Children. For seeing God had cast that discipline or chasticement on that part of their duty, needes must the Man also be subiect vntounto it, because that the course of nature it selfe would make him also to be as carefull about it, as would be the other, and therefore as grieuous vntounto him likewise, if it did not well go forward. And whosoeuer they are that would bring vp any to God (as Parents their Childeren; Maisters, their Seruants; the Minister his Flocke; the Lands-lord, his Tenants; the Prince, his Subiects; or one Neighbour another;) they also may looke for none other, but that therein they shall finde a very painfull and irksome labour. In that likewise that is cast vponupon the Man, one thing there is that doth more specially concerne him then her, and yet concerneth her also: Gen. 3: 17-19.and others againe, that concerne them both indifferentlie. That which doth more specially concerne him than her, and yet concerneth her also, is the toile that he should hauehave with the ground so hardly yeelding, because of the curse that now was cast vponupon it, such things as should be needfull for them: a thing that is found in greater measure in the Lords Husbandry; where, not the ground that was accursed, but mans heart for the which that curse was cast vponupon it, is to be laboured. That it toucheth the Man more then the Woman, dependeth on this, for that by the abilitie and naturall disposition that God hath giuē vsus, it falleth vntounto the lot of the Man, much more then of the Woman, to be occupied in the fields or outen labours; and vntounto Women, much more then to men to be about home, and to see to those things that are there to bee done: though Herodotus noteth the Egiptians of olde to hauehave taken the cleane contrary course; wherein notwithstanding, either he was deceiued, or they went therein directly against, not onelyonly the doings, but euen the natural disposition of all Mankinde generally. It neuerthelesse concerneth the Woman to, because that both she was of necessitie now and then to be imployed about the same, and for that the hardlier it could be won out of the earth, the more must she also be streightned by the same. Those that do concerne them both indifferently, are two: one, a toylesome life in the meane season; the other, mortallity or death in the end. That a toylesome life was in the meane season allotted vntounto them, wee are to gather two speciall lessons out of the same: one concerning our duty here; another, concerning our hope hereafter. That which concerneth our duty here, is, that seeing God hath cast this discipline vponupon vsus, we willingly submit our selues vntounto it: not seking otherwise to maintaine our selues but by our iust and paynfull labour, and not to step aside to some easier course for the paynfulnesse of any labour that doth lie in the way of our calling; and, though wee neede not labour for our owne maintenance, yet that otherwise there is euer so iust occasion offered thereunto, that no body may account that he liueth godly, vnlesse he find himselfe to be vnderunder this discipline also. That which concerneth our hope hereafter, is, that if now wee take vponupon vsus this toylsome life here, such as is by God himselfe appoynted vntounto vsus, then there is hope, that hereafter wee shal be free from it: where as otherwise, if here we shun it, then may wee doubt, that wee do but reserue our selues to greater in the world to come. That mortallity or death in the end is appoynted vntounto them likewise, it implieth not onelyonly that last dissolution of the body when it shall be sundred from the Soule, and it selfe resolued into dust againe: but also, al such things as belong therevnto, either by the imperfection or distemperature of the Body it selfe; or when thereby it is a burthen and breedeth vexation to the minde likewise. Those that were not directed to eyther of them apart by themselues, but were cast on both together, were two likewise: one, that they were vpbraided by God himselfe with this their follie; the other, that they were expulsed withall from that which hitherto they had enioyed. He vpbraided them with this their follie, that now they were become like to the Gods, knowing good and il: a speach that was, or at least might Gen. 3, 22.hauehave bin, exceeding bitter vntounto thē both, especially proceeding from God himselfe; but yet to good vse vntounto vsus, to teach vsus to hauehave a better acount of those good things that God doth giuegive vsus, and not so easily to part with the same, as these our Ancestors at that present did. In that they were expulsed withall frō that which hitherto they had enioyed, we are to consider, first what those things were: and then, in what sort Gen. 3: 22-24.they were expulsed. Those things were especially two: Paradice; and the Tree of life. And meete and right it was, that such as now by their own default, were become so miserable, should no longer enioy so blessed a place: that when so they had falne from Life or happy estate, they should bee in like sort depriued of that which was the Sacrament of it. Which may be also the ground of a probable coniecture to vsus, that none do now so carelesly absent themselues from the Church, our Paradice heere; nor from the Communion, our Tree of Life: but onelyonly such, as whose Fall, or miserable estate going before, hath by the wonted iustice of God brought vponupon them the like iudgment also; namely, that they should (in secret iustice vnknown vntounto them) depriue themselues, some, but only of our Tree of Life, others, both of it, and of Paradice too. In what sort they were expelled thence, is deliuered vntounto vsus in two principall parts: one vponupon what occasion it was done; the other, how firmly it was performed. The occasion is made to bee, least they should take and eate of the Tree of Life, and liue for euer; a further vpbraiding them with the misery that nowe they were in by their folly before; the matter being of that nature, as that they were neuer likely, not only, not to recouer themselues, but also, not to hauehave somuch as a mind vntounto it. But it is to good vse vntounto vsus likewise, that so wee may the better see, that if we leaue the way of Life that is giuen vntounto vsus, we should be then as vnlikely as they, any way to helpe our selues againe, or somuch as to hauehave a desire vntounto it. How firmly or surely it was performed, appeareth in this, that when they were once put out, then did God place Angells there, with a fiery sword, to keepe the way of the Tree of Life: giuing vsus plainly to vnderstand thereby, that it should be impossible for any to stand by our former integrity; and therefore that we are to cast about for some other way to helpe our selues, so to bring vsus the sooner to Christ.
4 Though Man were thus farre departed from God, yet that God did neuerthelesse beare speciall fauour vntounto Man; may soone appeare if we consider, first how it pleased him to seeke him out after his fall: then, in what sort hee dealt with him vponupon the same. That it pleased him to seeke him out when he was fallen, is an euident Gen. 3: 9-12.token of his fauour towards him, as a good and carefull Shepheard, seeking out his lost sheepe: a good example for all in such case to do the like; and out of which we may gather likewise, that whē God calleth on vsus by his word, leading vsus to consider where we are, or in what case we stand, in religion or life, then doth he deale in great mercy with vsus, and giueth vsus therein a token of his speciall fauour. His further dealing with them vponupon the same, is first to finde out what they had done: then, how gently he punisheth the fault, that he findeth them to hauehave made. To finde out what they hauehave done, first he dealeth with the Man: but by and by after with the woman also. The effect of his dealing with the Man resteth in two principall points: first, to get his answer of him, then, howe hee goeth no further with him. To get his aunswere of him, hee doth put him in minde of the cause of his misery, that for feare and shame of that his nakednesse, hee ran away, and hid himselfe: namely, that belike he had eaten of the Tree that was forbidden. Out of which we may gather likewise, first, that to put vsus in minde of our sin, for which any hand of God may be on vsus, is a speciall fauour of God, & not so hardly to be taken, as is the manner of many of vsus: then also, that to transgresse the commaundement of God, is lightly the cause of whatsoeuer confusion or misery at any time we fall into. That hauing this answer aforesaid, yet notwithstanding he goeth no further with him, it is a speciall good token of his goodnesse towards him: putting vp so graciously as hee doth, an answer that is so insufficient. For besides that hee doth nothing at all giuegive foorth any token of true repentance; he further layeth it off on his wife, and partly also on God himselfe, as before is declared: and yet it pleaseth the goodnesse of God, quietly to put it vp at his hands. Then comming vntounto the woman, on whome the Man Gen. 3: 13.had laid that fault, he enquireth of her, how she could so farre ouershoote her selfe, as to do it. Whereunto when shee aunswered, that the Serpent beguiled her therein, and so did neither repent her of it, nor take with her fault so as shee should; yet doth God put vp this at her hands also: and in his dealing with her likewise, declareth his goodnesse to be such vntounto them, as the impaenitency of neither of them could yet abolish. When he commeth to punish, first he beginneth with the Serpent: and then doth after come vntounto them. Beginning with the Serpent, wee are to see, first what was his punishment: then, how they might out of it, gather vndoubted tokens of his goodnesse to them. His punishment rested in two principall points: first in his base Gen. 3: 14: 15.estate in respect of other creatures; then, in the enmity that should bee betwixt the woman and him. As touching his base estate in respect of other creatures, first it is set downe generally: then more specially. Generally it is set downe, in that it is devoted to bee the most accursed of all Cattle, and of all the beasts of the field: more specially, in that it must but creepe on the ground (and may not bee allowed either wings to fly, or legs to goe;) and must hauehave but the dust or refuse of the earth to bee his meate. As touching the enmity that should bee betwixt them, first it is set downe that so it should bee, and not only betwixt the parties that then were, but also betwixt their seede for euer: then, as touching the euent or successe thereof, that it should euer hauehave the worse, the Seede of the Woman bruising a sunder his head; and his …ede neuer getting power to doe any more, but onelyonly to bruise the heele of the other. That out of this punishment of the Serpent, them-selues might gather vndoubted tokens of his fauour towards them, is a thing more plaine, then that there may bee any question of it: first, out of the whole generally, then also, out of the consideration of the seuerall parts more specially. It appeareth out of the whole generally, for that God punisheth the Serpent for their sakes, for that hee was the instrument of their ouerthrow: and let all such take heede, as suffer them-selues to bee made any instrument of hurt or offence to any of those whome GOD doth fauour. As the Father can hardly abide to see the knife where-withall his Childe was slayne: so can God so-much more hardly put vp any such dealing to those that are his, that often ere this hee hath powred foorth his wrath in great measure on those that hauehave suffered them-selues to bee so abused; euen from the basest sort that are, vntounto the highest, and from seuerall men vntounto whole Citties and Kingdomes. Out of the consideration of the seuerall parts more specially, the arguments of his goodnesse that doe arise, doe some of them come out of that abasing of his: and some agayne, out of the enmity that should bee betwixt them. Out of his abasing they had proofe inough of it, not onelyonly in that he was so abased: but also in the particulars of it. That he was so abased, may shew it, for that God would allowe him no better; after that Mankinde was by his meanes ouerthrowne: a sufficient warning to others also, that if they suffer them-selues to bee abused to the hurt of others, they may not thinke much, if what-soeuer they were before, they bee after-ward made but abiects for it. In that hee must but creepe on his belly (as not allowed either wings to fly, or legs to goe) and feede but of the dust of the earth, they might see, that both hee had compassed him in with a disability after-ward to doe anie great hurt: and that hee allowed him the meanest or homeliest feeding of all. In that hee did so compasse him in with such disability to doe much hurt any more, they might see howe much hee was displeased with that which was done alreadie: and all such as bee of that kinde may learne, that if needes they will bee doeing hurt to any of his, they may not thinke much, if after-ward there be taken such order with them, as that though the naughtinesse of their will remaineth, yet they hauehave not abillity or meanes to perfourme it. In that hee was allowed no better feeding, they might gather out of the same, in what reckoning he was now with GOD: and an other poynt also that lyeth more hid, but of speciall good comfort when it is founde. That by the feeding hee was allowed, they might finde him now to bee but in small reckoning with God, for that the others were allowed a better feeding (as of liuing creatures, or the growth of the earth) and hee but the homelyest of all others, as the most abiect of all others in the house of God. That other poynt that lyeth more hid, but yet is of speciall comfort when it is found, is, that out of that homelie feeding they might hauehave gathered, though not a certainty yet notwithstanding a probable coniecture, who they were that should bee the Serpents meate hereafter: namely, none of those beloved of his, or that are sealed by him to eternall life; but onelyonly those that are of lesse account with him, and will not receiue the louelove of the trueth being offered vntounto them. Out of the enmity that so it pleased him to set betwixt them, not only themselues might gather such tokens of his goodnes towards them then: but wee also may gather other lessons besides, as meete for vsus now. To begin with them, it is certaine that they might gather the same partly out of the emnitie it selfe: but especially out of the harde successe that the Serpent should hauehave therein. In the emnitie it selfe they might plainly see, that God had now accursed his whole dealing that was betwixt them, with perpetuall hostilitie on both sides: that the Serpent for all his fained friendship then, should euer hauehave the seede of Man his mortall enimie; and Man-kind likewise, notwithstanding that now the woman had yeelded vntounto him, in a matter of so great a moment, to the vtter ouerthrow of them-selues and theirs, yet should they hauehave euer all that generation (which now, reason would, should hauehave pittied them rather, or at least hauehave done them no more hurt, as hauing done them to much alreadie) set on a mortall hatred against them. In which as they may plainly see an euident token of the goodnesse of God towards them in that hee so punisheth the Serpents deceauing of the Woman with the hatred of them and theirs: so might they see likewise, if they did but a little marke it, that God rewarding the Womans facilitie, with the hatred of all that kinde to her and hers, did therein also plainly declare his goodnes towards them, giuing them now to vnderstand thereby what the Serpent and his seede should bee vntounto them, that is, their enimies, and of a sufficient warning vntounto them; and prouiding thereby a needfull exercise for them besides. In that harde successe that the Serpent should hauehave therein, they might better finde it because the advantage is so plainlie giuen to the Seede of the Woman: and although in that lesser power that is giuen to the Seede of the Serpent, the matter may seeme to bee some-what eclipsed; yet euen that also being better considred, is not without some speciall good comfort. In the advantage that is giuen to the Seede of the Woman, to bruise in-sunder the Serpents head, the more welcome a thing that it is vntounto any, that hath any mortall or deadly enimie, to bee able to tread him vnderunder his foote when-soeuer hee will, the more may they finde therein an vndoubted token of the speciall fauour of God towards them, that then did giuegive them assurance of so speciall aduauntage against that mortall enimie of theirs. And although as yet it was farre to the full accomplishment of it, for that it was to bee performed onelyonly by Christ, and that in many ages after that promise then to come: yet, because God is true, and cannot faile in whatsoeuer hee hath promised, the more assured that they might bee of it, in time to hauehave it fully performed, the more comfort might they hauehave euen in that also; and yet in the meane season might account besides, that both they and theirs should euer hauehave such power against the Serpent and all that kinde as by the letter lay neerest vntounto their vnderstanding, and daily experience it selfe would teach them. That in that lesser power that is giuen to the Serpent and to his seede, against the Woman and her seede also, they might see good tokens of the goodnesse of God, first it is cleare, if then they had that knowledge of Christ and were better able to apply it to him: and, if they had not that, yet might they otherwise finde it also. If they had that knowledge of Christ, and could right-ly apply it to him, then could they not otherwise take it but of the Man-hoode of Iesus Christ, and that it was the Heele against which Sathan should hauehave that power: and then could they not but see withall, the inestimable benefit that out of the same should redound vntounto all generally. If they had not that knowledge of Christ, yet that otherwise they might finde it also, euen in that lesser hurt that the Seede of the Serpent should doe them, is plaine inough likewise, first in that hee hath some power ouer them: then, that it is no greater then so. In that hee hath some power over them, they might well accout it both a needfull chastisement for their so ready yeelding vntounto him before: and as needfull an exercise also for the time to come, to make thē more wary how they hauehave any dealing with him. In that it was no greater then so, and had no power allowed him ouer the principal parts of the body, but was restrained only to the Heele, so farre from the heart, it is plaine likewise, that hee being so mortall an enimy would hauehave made choise of some other part much rather, on which to hauehave wreaked the malice he had, then on a part so far frō deadly danger as it, if he had not bin for their sakes restrained by the speciall hand or power of God. Those other lessons that wee may gather besides out of the same, are all about that division or variance that commonly haunteth the Church of God, and euer standeth betwixt the children of the world on the one side; and them, on the other: whereof some of them are to our instruction; and some, to our comfort. To our instruction it is, that such enmitie is of God, and euer to bee found betwixt the children of the world on the one side, and the godlier sort on the other: and therefore that none are to take offence thereat, as though neither part could hauehave the trueth, so long as they hauehave such variance with the other. To our comfort it is, that the issue of that contention shalbe so comfortable to the godlier sort: that the seede of the Serpent shal annoy them but in the heele; and they, in the power of their strong Redeemer, shal readily goe to the head of the others, and there giuegive them a deadly wound. Then comming to the parties that had offended, and to the chastisements that were cast vponupon them, therein may they see the great fauour of God likewise: and first, in them …. 3: 1…-21.all taken together; then, in eueryevery of them apart by them-selues. In them all generally they might note, that none of them all, not all together, were any thing correspondent vntounto the sinne that they had committed to bee any iust punishment of it, but that it came short of the same: then, that if somuch of their iust desert were remitted vntounto them, or at the least not imposed on them, needs must it bee of some speciall fauour that God did beare them; and that certainly there was, in the secret counsell of God, some attonement meant vntounto them or else that in iustice God could neuer hauehave dealt so easily with them. If wee come to consider of eueryevery of them apart by them-selues, wee are first to begin with those that God did cast on either of them seuerally: then, to those that hee did cast on them both together indifferently. Of those that God did cast on either of them seuerally, wee are first to come to those that were cast on the womā: thē, vntounto those that were cast on the Man. In those that were cast upon the Woman, they might see the fauour of God remaining, first, in those her paines in child-bearing: then also in that other, which was of her subiection vntounto her husband. Her paines in child-bearing would make her to louelove her children better: and bee some stay vntounto her besides from such inordinate wantonnesse, as otherwise might bee diuers waies hurtfull vntounto her: Her subiection to her husband must needs bee a benefit, if there bee in the Man (as, for the most part, it is) better gouernment, then in the Woman. In those that were cast vponupon the Man, first wee see that for the time wee are heere, labour is a preseruation of the bodie in health, and of the Soule from sinne likewise: and that a toylsome life here, or any kinde of griefe whatsoeuer, doth helpe very well to make vsus weary of this our Pilgrimage, and to couet that Country of ours that is for euer. And our dissolution in the end, is a blessed thing, for that it helpeth vsus away hence, that wee tarry not here still, till the world be as weary of vsus, as wee of it: especially, when as by making them garments hee both declared himselfe to hauehave care of their necessities in the meane season; and that hee, and he only it is, who both doth make those garments for vsus (euen out of the death of Iesus Christ) whereby wee stand cloathed before God, and teacheth vsus also to put them on by faith in him. In those that hee cast on them both together, it appeareth plainly likewise, for that though hee cast G…. 3: 23.them out of Paradice, yet he left them the rest of the world to dwell in, and therein, many a rich and pleasaunt Country: and though hee depriued them of the fruition of the Tree of Life (a Sacrament of that estate that now they had lost) yet before hee had made them the promise of a Seede of the Woman, who should bee so tmighty against the Serpent, that in him they might looke to hauehave a better estate, hen they had before.