The History of the Creation, Treatise · Chapter 13
CHAP. XIII.
Of the womans creation in particular. How without her all was not good. Woman not made to be a servant. Of giving names to the creatures. No creature but woman a meet companion for man, Vses. Of the rib whereof woman was made. Of Adams deepe sleepe: Five Points thence collected. Of Gods bringing Eve to Adam; and two Points thence. Of Adams accepting Eve for his wife; and calling her bone, &c. w…h divers points thence. Of their nakednesse: demonstrating the perfection of the creation.
GEn. 2. 18, 19, 20, 21. And the Lord said, It is not good that the man should be alone, I will make an helpe meet for him. And every beast, and every fowle God brought to Adam, to see what hee would call them, &c. And Adam gave names to them all: but for Adam there was not found an helpe meet for him. And the Lord God caused a deepe sleep to fall upon Adam, and he slept; and he tooke one of his ribs and made it a Woman, and brought her to the Man, &c.
These words, and the rest which follow in this Chapter, containe a particular description of the creation of the Woman, which before was touched generally and summarily, Chap. 1. 27. in these words, Male and female created hee them. In this History of the Womans creation, wee may observe three speciall things: First, the preparation to it, or the antecedents immediatly going before it. Secondly, the creation it selfe. Thirdly, the consequents which followed upon it.
In the preparation, wee may observe three distinct things: First, Gods counsell and resolution for mans well being, Verse 18: Secondly, Gods setting of the Man a worke to view the creatures, and to exercise his reason and naturall wisedome in naming them, Verse 19. Thirdly, the inequality which Adam found in the creatures and the unfitnesse of them for his conversation, Verse 20.
First, Moses brings in the Lord God consulting with himselfe, and according to his eternall Counsell concluding that it was not good for Man to bee alone, and resolving that hee will make an helpe meet for him: For these words, And God said, are not to be understood of any sound of words uttered by God; but of Gods eternall Counsell, purpose, and fore-knowledge now beginning to manifest it selfe by outward action and execution, as a mans mind is manifested by his speech. The things, which God foreknew in his counsell, and purposed, are two: First, that it was not good for man to bee alone. Secondly, that hee would make an helpe meet for him. Hence it may seeme strange All good, and Adam good, yet not to bee alone: how.which God saith, that any thing which he had made should not be good: For did not hee make man alone and single at the first? And did not hee make every thing good, especially man created in his owne image? Was not the image of God, in which hee created man, fully and perfectly good?
To this doubt I answer, that the Man was created good and perfect after the likenesse of God, and there was no defect in his being and substance: But yet, as all other creatures, though they were made good, and there was no evill in them; yet they were not so good as man; so man, though as hee was created in the image of God, was good, yea in goodnesse farre excelled other earthly creatures; yet hee was not so good, but that hee might bee made more good, and created in an image of God more excellent then that wherein hee was first made, even in the holy image of the heavenly Adam Christ, which farre excels and is immutable: Yea, wee finde by experience that many things which are good in themselves, are not good for all purposes; fire is good in it selfe, and for many uses; but not to bee eaten; and so many other creatures are good, as the flesh of beasts for mans meat, but not without bread and salt, nor raw: So man was created good and fit to rule all other living creatures, even considered alone in himselfe; but it was not good for the bringing of all Gods purposes to passe that man should bee alone; it was farre better that a Woman should bee created meet for him, for the procreation of mankind, for the increase of Gods Church, and for the incarnation of Christ, and the bringing forth of him the blessed seed of the Woman, in whom God reveales all his goodnesse and good pleasure. Here then wee may learne two points of instruction.
First, that as God from all eternity in his eternall councell Doctr. 1 In Christ a better thing intended then the creation.immutably purposed, so in the first creation of man hee shewed, that hee intended all things which hee hath brought to passe in and by the incarnation of Christ, and in the gathering together of his elect Church by Christ, and that hee had in his purpose the exaltation of man to an higher and better estate then that in which hee first created him. For it is most cleare and manifest, that Adam, being created in the image of God, in all uprightnesse and perfection of nature; and having all the visible World to view, and to contemplate upon Gods wisedome and workmanship therein, and all the creatures to rule over, and all things necessary for worldly delight, needed no more for naturall and earthly felicity: But yet for all this God said, it was not good that man should bee alone; that is, it was not good for that which God intended, that is, for the obtaining of eternall felicity in and by Christ, and for the full manifestation of Gods goodnesse and glory in and upon mankind. This is that truth, which is so often testified by our Saviour and his Apostles, where they tell us, that God prepared a Kingdome for his elect from the beginning of the World; and that as an elect number was chosen in Christ before the foundation of the World; so Christs incarnation' death, satisfaction and mediation were ordained before all worlds, as Matth. 25. 34. and Eph. 1. 4.
First, this sheweth against all Atheists, Pagans, and Hereticks Vse 1.that nothing comes to passe by chance, nothing without the foresight and foreknowledge of God: but hee saw before hee created the World what should befall every creature, and without his will permitting, no evill comes to passe, & without his wil ordaining, and his hand working, no good can come to any creature; all things are according to his foreknowledge, and there is no place for idle suppositions of vainemen.
Secondly, as the wicked may here for their terrour take notice, that all their evil deeds are foreseene and foreknowne of God, Vse 2.and hee hath just vengance laid up in store for them: So the godly may comfort themselves against all Calumnies, Slanders, and false witnesses; all are knowne to God, and hee will in the end make the truth knowne, and bring their cause to light.
Thirdly, wee are hereby stirred up to all diligence in Gods service, and that betimes, seeing God hath so long before hand Vse 3.ordained and prepared all good things for us: All our time spent in praise and thanks before him, is nothing to the time wherein hee hath shewed love to us, in preparing good for us before and from the beginning of the World.
Secondly, in that it is said, of man created in Gods image Doctr. 2.in full perfection of nature, that it was not good, that hee should bee alone: Hence wee learne, that the image of God, and the state wherein man was first created, is not absolutely the best which man can have; but that in Christ there is a better image, and a more excellent state and condition provided for him, which is best of all. This is fully proved, 1 Cor. 15. where the Apostle shewes, that the image of the heavenly Adam is farre above the image of the earthly, and that the Kingdome which is prepared in Christ for the elect, is such as flesh and bloud, that is, naturall man cannot inherite.
This shewes, that wee gaine more by Christ, then wee lost Vse.in Adam; and God by mans fall, is become more bountifull to mankind: And wee who in Christ have our hope, have no More gained in Christ, then lost in Adam.cause to repine at Gods decreeing, willing and suffering of mans fall, nor to bee impatient under the afflictions which thereby come upon us; seeing the end of all is glory and blisse, and a crowne too high and precious for Adam in the state of innocency.
The second thing in Gods councell and purpose is, that hee will make an helpe meet for man. Here againe it may seeme strange, that Adam should need an helpe in the state of innocency; for helpe is required when a man is in need, and wants necessaries for avoiding evill or gaining some good; which Adam, being created in Gods image and having all the World at will, seemed not to want. But to this I answere, that by an helpe here, wee are to understand not an helpe to resist any evill, or to gaine some naturall good which hee wanted; but an helpe for obtaining an higher and more blessed estate, even the supernaturall and heavenly estate of grace and glory in Christ, the seed of the Women: Whence wee may learne,
That the Woman was created not to bee a servant to man, Doctrine. Woman not made to bee a servant.to serve his naturall necessity; for hee needed no such helpe or service in that estate, being made good and perfect with naturall perfection: but to bee an helpe and furtherance to heavenly happinesse, and in things which tend thereunto. And albeit the Woman by being first in the transgression, and a meanes of mans fall is made in her desire subject to man, and to his rule and dominion over her; yet by Christ the promised seed of the Woman, shee is restored to her first honourable estate, to bee an helpe to man in heavenly things, and a meanes to winne man, and to bring him to God in Christ by her chast and holy conversation, and by shewing a lively example of piety, and of the true feare of God, and giving due reverence to her husband, as Saint Peter testifieth, 1 Pet. 1. 23.
This Doctrine is of good use: First, to teach men how to use Vse 1.and esteeeme their Wives, and wherein especially to seeke their helpe even in heavenly things, and in earthly and temporall, so farre as they serve to further them in spirituall. If men could bee brought to understand and beleeve this, they would bee carefull to marrie in the Lord, and to match themselves with Wives of the true religion, godly and vertuous, well approved for piety, faith and knowledge, and truly fearing God.
Secondly, to direct Women, how they ought to frame, beare, Vse 2.and behave themselves towards their husbands; and wherein they ought to strive, study, and endeavour to bee helps to them, even in the way to heaven; Let the daughters of the cursed Idolatrous Canaanites beare this just brand, that, like Iezabel, they are snares, and stirre up their husbands to wickednesse, and to Idolatry and cruelty.
To reprove Men and Women, who onelyonly or chiefely seeke fleshly, carnall and worldly helpe, content, profit, and pleasure Vse 3.one from another, and in their mutuall society and conjugall communion; and so quite swerve and stray from the rule of this Doctrine: where wee have much matter of reproofe ministred to us, both of men who take Wives according to their lust, and greedy desire of wealth and riches, not for religion and the feare of God; or who make drudges and slaves of their Wives whom God made to bee helps meet for them; and also of Women who give themselves to bee no helps to their husbands except it bee for the World, no furtherers at all but rather pul-backs and hinderers in the way to heaven, and in heavenly and spirituall things.
The second thing, in the preparation to the Womans creation, Of giving names to the creatures.is, Gods setting of Adam a worke to view all living creatures, and to employ his reason and wisedome in giving names to them. Where wee are to note and observe, First, that here is no mention made of the living creatures in the Sea, but onelyonly of those which God formed out of the ground, that is, beasts, and cattell, and fowles of the aire all which were ready at hand, and God might quickly present, and make to passe before Adam all kinds of them, that hee might view and name them. Secondly, wee here may observe the intent and purpose of God in bringing them to Adam; to wit, the exercise and triall of Adams naturall reason, wisedome, and knowledge; which were made manifest by his giving to every kind fit names, which God approved and confirmed. Thirdly, the manifestation of Adams wisedome, and Gods confirming of his judgement, which hee shewed in naming every kind of earthly creature with a name agreeable to the nature of it. For whatsoever Adam called every living creature, that was the name of it, that is, that name was ratified by God. Yea also, because there was no use of names, whereby the creatures might bee knowne to any other or revealed, (there being as yet no man besides Adam himselfe, nor the Woman yet made to whom hee might shew them by their names) I am induced to thinke, that Adam gave such a fit and proper name agreeable to the nature and qualities of every creature, that the creature, being called by that name, would come to Adam whensoever hee called upon it; such was the obedience of the creatures to Man, and such was mans wisedome to rule them, and so excellent was his knowledge of their severall natures and qualities. From which observations thus opened wee may learne:
That, in the state of innocency in the first creation, man had Doctrine. Adam perfect in natural knowledge.perfect naturall knowledge of all naturall things, arising and springing immediatly from his naturall soule, and the powers and faculties thereof, which were naturall principles created in him; he had no need to bee taught by any instructor, in any art or knowledge fit for his state and condition, nor to learne by experience as now we doe since the fall.
Now, seeing Adam was thus perfect in naturall knowledge of Vse. The best naturall knowledge cannot uphold.all things which concerned his naturall state and condition, and yet was seduced by the woman, & the serpent: This serves to teach us, that no naturall knowledge, gifts, and abilities can uphold and sustaine a man against spirituall enemies, and temptations; that power is proper to supernaturall grace, neither can naturall reason dive into the depth of heavenly and supernaturall things. If naturall wit and reason could have conceived the spirituall meaning of the tree of life, and of the tree of knowledge of good and evill; surely Adam would first have eaten of the tree of life, and not by any meanes have beene tempted and drawn to eat of the tree of knowledge of good and evill: For he who was created good, could in no case wittingly have neglected the tree of life, and desired the other upon any false suggestion. Wherefore let us not build upon nature, but wholly upon grace, in things which concerne eternall life and heavenly happinesse. He that followeth naturall reason for his guide in the way to heaven, may easily bee carried aside, and fall into the crooked wayes of errour, which lead unto hell, and speedily fall into the pit of destruction.
The third thing to be noted in the preparation to the womans creation is, the inequalitie which Adam found in all the creatures to be his mates and companions, and their unfitnesse for his conversation to be an helpe meet for him: this is in these words, but for Adam there was not found an helpe meet for him. The words seeme to sound, as if God had brought the creatures before Adam, to see if either he himselfe, or Adam could find one among them all fit to bee a consort for Adam and a meet help. But the purpose and intent of God was to imploy Adams wit, and to take an experiment of it, as is before noted: And as for God, hee knew well enough what was to bee found among all the creatures, hee needed not either to seeke for Adam, or to set Adam to seeke a meet helpe among them: Yea, hee had said before, I will make an helpe meet for him. The meaning is, that when Adam had viewed and named all kinds of earthly creatures, hee found them all so farre inferiour to himselfe, and so unlike in nature, that they could not all yeeld him an help meet for him. The word foreign, which is here translated, meet for him, some would have it to signifie against him, which is most absurd; For the Woman was not made a perverse creature to thwart Man; then shee had beene a Crosse and an Hell, not an help. Tostatus would have this word to signifie contrary to him, because the Woman in her naturall members or parts is contrary to Man; which is also absurd. Neither doth this word signifie as one before him, that is, as Kimchi expounds it, as one to stand before him, and to attend him as a servant; for then God would not have made her of his owne substance; but of a meaner and inferiour matter: But the word signifies, as one which is his second selfe, made in the same forme like him, as a picture is drawne in a table set just before a mans face, and over against him, that it may in all parts answer to his shape and feature. Such an help Adam could not finde among all earthly creatures; but such a one God purposed, and resolved to make for him, even one who should be his second selfe, made of his owne substance, and in the same image of God, and consisting of a living reasonable Soule (as hee did) and of a body in all parts and members, and in forme and shape fully like to his body, (onelyonly the difference of sex excepted.) This common sense and experience doth shew and teach, and therefore, this is the true sense and meaning of this phrase, I will make an help meet for him. And hence wee learne:
That man created in the image of God doth so farre in nature, Doctr. None but Woman a meet companion for. Man.former and substance excell all living creatures, birds, beasts and living things on earth, that none of them all is a meet consort or companion for him to converse with. Some delight hee may take in ruling over them, and in their service and obedience; but no true or solid content in their society and conversation. As Adam found this in the state of innocency, and in his pure uncorrupt nature; so all Adams sons of the best temper ever abhorred to bee excluded from humane society, and to converse with birds and beasts. David counted it worse then death to live among wild beasts in the desarts, and complained bitterly of it; Psalme 42. and could not bee satisfied till hee had drawne to him all discontented persons, and them who durst not shew their heads for debt, 1 Sam. 22. 2. So did austere Eliah, when Iezabel made him flee for his life into the wildernesse, 1 King. 19. And never any of Gods Saints delighted to live in the wildernesse onelyonly, among beasts and birds without humane society, except in times of cruell persecution, as appeares, Hebr. 11. or for some speciall triall and temptation, as our Saviour, Mark. 1. 13. and his forerunner Iohn the Baptist, Luk. 1. last verse, to harden him and make him austere, and a second Eliah.
This admonisheth us to esteeme the society of men as a Vse 1.great blessing of God; and not to set our delight on dogs, horses, hawkes, and hounds, more then in the company of men, as many doe, which is an argument that they are degenerate from the nature of men.
Secondly, this discovers the beastly dotage of many Romish Vse 2.Saints, and of the Monkes, and Anachorites of the Church of Rome, who count it an high point of perfection to live in caves, and dennes, and cottages in the wildernesse remote from all humane society, and to converse onelyonly whith beasts, yea and to preach unto them, as their Saint Francis is by them recorded to have done, and have called ravenous Wolves his bretheren. God made man a sociable creature, to delight in humane society, and hath given him a mouth and tongue to speake his minde to others, who can with reason hear and understand him. Hee who will follow Christ must not looke on his owne things, but on the things of others; and must impart all his holy meditations to as many as hee can, if hee hath any in him: Otherwise hee hides his talent, and covers his candle under a bushell, which favours of Satanicall envy, hath no relish of Christian kindnesse and charity.
I might here observe the conformity of Woman in her nature Of the rib, where of Woman was made.and frame unto man, and the sweet harmony and concord which, by the law of nature and creation, ought to betweene Man and Woman; but I have in part touched it before, and shall have more occasion hereafter.
I proceed to the creation it selfe, laid downe in the 21. and 22. Verses: wherein I observe, First, the matter of which the Woman was made, to wit, a Rib of the Man, Verse 21. Secondly, the manner, Verse 22: In the matter; First, it is shewed, that God caused a deep sleepe to fall upon Adam, such as makes a man senselesse of any thing which is done to him; so the Hebrew word foreign signifies. This sleepe was not naturall, but an extraordinarie sleepe which God made to fall on him; a sleepe which came not from any violence done to nature but by the powerfull hand of God making man to sleepe quietly, so that hee did not feele what God did to him. Secondly, it is said, that in this deep sleepe God did take one of Adams Ribs, and closed up the flesh in stead of it. Here divers questions are moved by divers interpreters: 1. Whether it was one Rib, or a paire of ribs. 2. Whether it was one of Adams necessary Ribs, one of the twelve, which every man hath naturally in his side; or whether an extraordinary Rib, made in Adam for the purpose. 3. Whether Adam was cast into stupidity to take away paine and feare, or whether for some other cause.
Some thinke, that if it was a Rib created in Adam above the ordinary number, then Adam was made a monster. Others say, that if it was an ordinary Rib; then Adam was afterwards a maymed man, and wanted a necessary naturall part. But I conceive this to bee the truth:
First, that it was but one Rib, or at least one paire of Ribs; so the text affirmes.
Secondly, it was not one of Adams necessary Ribs, required to make him a perfect man; but a Rib above the ordinary number, which God created in Adam of purpose, and yet Adam was no monster, neither was it a superfluous part: for as Adam was created the common stock and root of all mankind; so it was requisite that hee should have one Rib extraordinary created in him above other Men, whereof the Woman was to bee made, and he neverthelesse remaine perfect and complete as any other man afterwards.
Thirdly, Adams deep sleepe was not to take away sense of Of Adams deep sleep.paine; but a mystery of building the Church out of Christs death, under which hee slept to the third day. And it is said, that God closed up the flesh in stead thereof, or in the place thereof; not that God left a scarre or hollow place, or that God created flesh to fill up the place of the Rib; but onelyonly closed up the flesh in the place where hee tooke out the Rib, so that no scar or print did there appeare, but man appeared most perfect, and without mayme or signe of any wound.
In the second place, for the manner of the Womans creation, it is said, that God made this Rib a Woman or builded it up to bee a Woman, as the words run in the Hebrew; which word implies, that as children are derived of their parents to build up their familie; so the Woman was derived from Adam to build up his great family, mankind, of his owne nature and substance; and that his posterity might spring wholly from him, both in respect of himselfe, and of his wife their common Mother, which was taken out of him. I omit needlesse questions, and ridiculous collections which some have here made: as, that the Woman being made of a bone is hard hearted, and such like. The profitable points which I observe from hence, are these following:
First, wee are here taught by mans falling into a deep sleepe, Doctr. 1.senselesse like death, that the Woman might bee taken and formed out of him, That God in the creation foreshewed, that the spouse of the second Adam Christ, even the true Church should be purchased Out of Christ dying the Church is raised.by the death of Christ, and the blood drawne out of his side; and Christ, by his sleepe in death, should make way to raise and build up his Church. That the first Adam and his Wife in her creation were the types and figures of Christ and his spouse the Church, I need not stand to prove; the Apostle hath done it sufficiently, Ephes. 5. 25, 26, 32.
This serves for much heavenly instruction; as first, to put us in minde of the unity which is betweene Christ and his Church; Vse 1.and to make us, as wee desire, to bee a true and chaste spouse of Christ; also to labour to be spiritually united to him, & never rest till wee feele and perceive that wee are borne of Gods immortall seed, even of his Spirit.
Secondly, to make us ascribe our being wholly to Christ, as wee are the true, holy, and regenerate Church and people of Vse 2.God, and of the heavenly family. Thirdly, to make us love Christ, and to meditate on his death with all holy reverence 3.and tender affection, as the thing by which wee are purchased; yea to make us ready to conforme our selves to Christ in his death, by suffering for the good of his Church. Fourthly, to make us see, that the creation was as it were a shadow of Gods 4.restauration of the World by Christ, and that the restauration is the substance by which the creation is perfected.
Secondly, God made the Woman of a Rib, which was a part of the mans body; which teacheth us, that Woman must by the Doctr. 2.course of nature yeeld to man the preheminence, as being made out of him; this the Apostle also teacheth 1 Cor. 11. 7, 8. And this admonisheth Women to give due respect to their husbands, Vse.as is meet, in the Lord, and not to usurpe rule and authority over men.
Thirdly, God made Woman of Mans substance; which teacheth, that Woman is neare and ought to bee deare to Man, as Doctr. 3.a part of himselfe; which the Apostle confirmes, Ephes. 5. And here all harsh and tyrannicall husbands are justly noted; and their doings reproved.
Fourthly, the making of the Woman of a bone, a solid part, Doctr. 4.teacheth us, that shee is made to bee a solid helpe and stay to man, and ought so to be in his family. And hereby husbands are directed to esteeme their wives, as the stay of their family. And wives to strive to bee helps.
Fifthly, in that God made the Woman not out of mans head Doctr. 5. Wives are continuall companions of our lives.nor feet; but out of his side, hereby hee hath taught us, that women must not bee too high and proud as the head, nor too low vassals as the feet, but consorts and companions of their husbands in the whole course of their life, partakers of the same grace, and of the same honours and dignities; yoke-fellowes in the same labours and cares in this World, and coheires of the same glory in the World to come. The wise-Man confirmes this fully by the description of a vertuous Woman, which is reformed after the true image, in which shee was created, Prov. 31. For hee describes her to bee one who consorts with her husband in labour and provident care, and drawes equally with him in the same yoke, and partakes of the same honour, and respect both in publike and private. The holy Prophets also and Apostles shew, that the Woman is made to bee Mans inseparable companion, Mal. 2. 14. even the desire of his eye, and the joy of his glory, on whom especially hee sets his mind, Ezech. 24 16. and that mans delight must bee to have her continually at his side, and her delight must bee to present her selfe to his eyes as a looking-glasse, in which hee may behold his owne glory, even the image of God, in which hee was formed first, and shee after him, 1 Cor. 7. 10, 11. where the Apostle forbids the Wife to depart from her Husband, and the Husband to put away his Wife, and their defrauding one another of mutuall comfort by separating and living apart. For as man is the image and glory of God; so the Woman is the glory of the Man, 1 Cor. 11. 7. in whom man may behold, as in a glasse, the image of God in which hee was created. And therefore the holy Apostles who were married, as Peter, and the bretheren of the Lord, in their travelling to preach the Gospell, did lead about their wives, as Saint Paul testifieth, 1 Cor. 9. 5. Also Saint Peter speakes plainely to this purpose, 1 Pet. 3. 7. where hee injoynes husbands to dwell with their Wives according to knowledge, giving honour to the Wife as to the weaker vessell, and as being coheires of the grace of life; that is, as a man is indued with more knowledge, so it is his duty to dwell and converse with his Wife wisely as a man of knowledge: and as wee tender those necessary vessells which are usefull for us, and the more weake and brittle they are, the more wee take care for them, and have a continuall eye over them; so men ought to bee more carefull over their Wives, because they are the weaker sex; and to give them more respect, honour and shield, and more to esteeme of them by having a constant eye towards them, and keeping them in their sight and presence, as much as may bee; and so much more, because they are coheires of the grace of life, and must draw joyntly together as under the same yoke in the way to heavenly happinesse.
This Doctrine of truth, written in our hearts in the creation, should bee a guide and direction unto us all in the whole course Vse. 1.of our lives: It directs Men how to esteeme their Wives, and to beare themselves towards them; and Women how to behave themselves before their Husbands, that the one ought not cast the other behind as an unfit and unworthy mate and companion: the Man must not run too farre before, and leave his Wife behind, either in worldly estate, or in grace and in the way to heaven; nor the Wife draw back and lagge behind, either through careleseness, or mean conceipt of her owne frame, nature and sex; but both must draw cheeke by cheeke, and side by side, and by joynt strength and endeavour draw on, & pull, and put forward one another, as a couple that are by the yoke which God imposed on them in the creation fast tied together. This is the will and law of God, and they that walke by this true rule, Gal. 6. 16.peace, prosperity and blessing shall bee on them all their dayes, and the end of their labour shall bee an eternall Sabbath in heaven.
Secondly, it serves to reprove the great corruption which is daily seene among Men and Women in this miserable World, Vse 2.by meanes of which the World appeares to bee very much out of frame. Some men, like Turkes and Italians, make no account of their wives, but as of slaves to serve their lust, and as footestooles to tread upon, and trample at their pleasure. Some, like savage Indians, make them drudges to toile and labour for them as Oxen and Horses, and to serve them as servants and slaves. Some account them weake creatures, not capable of any great knowledge or wisedome, and thereupon neglect the care and pains of instructing them, and teaching them, and imparting their knowledge to them, & drawing and pulling them on in the same way, and causing them to go on with themselves in an equal pace. And so again, some women esteeme their husbands as men that are bound to serve, please, humour and flatter them in all things which they desire; and that the maine care of the man should bee to deck, adorne, and set forth his wife as his Idoll in all costly apparell, and toyish painting, and vanities, as if shee were made to feed his eyes with her ornaments, and vanishing beauty. And on the other side, some out of a base mind and slothfulnesse thinke it belongs not to them to bee fellow builders of the family, equall to their husband in honest care, labour and industry for the common good of the family, or in grace and spirituall gifts; in all which they must bee partakers in their measure and proportion. Let such transgressors of the law of nature bee assured, that as they come short of common humanity, so much more of the grace and glory of God.
The third thing in the history of womans creation, is the consequents of it.3. Consequents. 1. 2.
The first, that God brought her to the man, vers. 22.
The Second, that Adam accepted her, as an help meet for him, that is, as his second selfe, a most pleasing and delightsome companion of his life, and most helpfull to build up mankind, ver. 23. upon which Moses by inspiration of Gods spirit, inferres by way of necessary conclusion an excellent doctrine, which hath both a morall and propheticall meaning.
First a naturall morall sense, to wit, First, that a mans wife is nearer to him, and ought to be esteemed dearer than his naturall parents, and to her he must cleave, though it be with leaving them. Secondly that in creating the woman, and joyning her to man in marriage, God did prefigure and fore-shew the infinite love of Christ to his Church, and the love of the Church to Christ, and the spirituall and mysticall union which is between them; as is noted Eph. 5. 32.
The third consequent is, the nakednesse of the man and woman, 3.which was without shame or any inconvenience in their first creation before their fall, ver. 25.
First, it is said that God brought her to the man, that is, so soone as God had made and formed her of mans rib, he presented 1. Of Gods bringing Eve to Adam.her to him to be his wife, and so an help meet for him; we must not thinke that this bringing of her to him was onelyonly a setting of her before his eyes, and shewing her to his sight; but that God withall declared to the man how, and whereof he had made her, even of a rib taken out of him, and did offer her to him for a wife and equall consort; so much the phrase of bringing her to him doth import. From whence we learne,
That the marriage of man and wife is the ordinance of God in the state of innocency, and God is the first Author of it, and the Doctr. 1. Marriage the ordinance of God.first match-maker between man and woman in the first creation. Our Saviour also testifieth this in the gospell, Mat. 19. 6. saying that by vertue of Gods first ordaining of marriage, man and woman married together are no more twaine, but one flesh. And whatsoever God hath thus joyned together, no man ought to put asunder.
And there is good reason why God should be the first author of marriage; Because it is the onelyonly lawfull meanes of Reas. 1.bringing forth people to God, and of propagation of mankind; and it is such a ground and foundation of the Church, that without it God cannot have an holy seed, as the Prophet intimates Mal. 2. 15. which point serves.
First, to shew that marriage is honourable in it selfe, in the nature of it, among all men and women of all sorts, orders and degrees, Vse 1.as the Apostle teacheth, Heb. 13. 4. And the Popes and Church of Rome, in counting marriage a kind of fleshly uncleanenesse, and defilement, discover themselves to be opposers of Gods ordinance, and violaters of the law of nature.
Secondly, to shew that the best celebration of marriage is, when it is solemnly celebrated, and man and woman joyned together Vse 2.by Gods publike Ministers, who stand in the place of God, as Ambassadours, and are his mouth to blesse his people: For then God is after a secondarie manner the author and match-maker; And his ordinance being thus observed, and the marriage blessed by his ministers, there may be more hope of blessing upon it, and upon the parties joyned together.
Thirdly this, In going about marriage men and women ought Vse 3.chiefly & first of all to consult with God, to looke up to him, & to seeke his direction and assistance by humble, fervent and faithfull prayers and supplication. It is onelyonly he who knoweth fittest matches and consorts for every one, and can give to man an help meet for him.
Fourthly it discovers to us the abomination, and unnaturall Vse 4.filthinesse of whoredome and fornication, wherein men and women do joyne and mingle themselves together without God, the Divell and fleshly lust leading them. No marvell that Adulterers, whoremongers, and fornicators, are so often in the Scriptures excluded out of the kingdome of God.
Secondly, wee hence learne. That pure marriage, which is Doctr. 2. Marriage is of one Man with one Woman. Mal. 2. 15.Gods ordinance, is of one man with one woman, For God had an excellency and over-plus of spirit in the creation; and yet hee made but one Woman for Adam who was but one man; & why? but that he might seeke a godly seed, as the Prophet saith, Mal. 2. 15. Our Saviour also teacheth in the Gospell that a man ought to have but one wife while he and shee liveth; and God from the beginning, even from the creation, shewed that he did not allow Polygamie. And in old time God tolerated it in some of the Patriarchs and Prophets, not as a thing naturally good and allowable; but as a type and figure of Christ and his severall Churches, which, as severall spouses, he gathers to himselfe out of Iewes and Gentiles, Cant. 6. 8.
This, being so, teacheth every man to bee carefull, circumspect Vse.and inquisitive in choosing to himselfe a Wife who is to bee his perpetuall consort and companion of his life. It is good councell of a wise-Man, which he gives to all; that There ought much deliberation to bee used in doing a thing which is to bee done once for all, and if it bee done amisse, can never bee amended; And such is a mans taking of a woman to bee his Wife, shee is once taken for all, and during her life, hee may not seeke a better, nor can bee eased of his burden if shee proveth froward, perverse and contentious: hee who finds a good wife, gets a meet helpe and continuall comfort to himselfe; but hee who takes a brawling wife, puls upon himselfe a perpetuall crosse and clogge.
The second consequent, is Adams free and willing acceptation 2.of the woman to bee his wife, and so an helpe meet for him, in these words, And Adam said, This is now bone of my bone, and flesh of my flesh; shee shall bee called Woman, because shee was taken out of man, Verse 23. wherein wee may note three things worthy to bee considered.
First, that God having made a wife fit for Adam, doth not by ….c…active or commanding power and authority put her upon him; but having shewed her to him, what one, and whence shee was, suffers him to accept and choose her freely of his owne accord, and makes not up the marriage till Adam doth cheerefully, upon certaine knowledge of her nature and disposition, accept her for his wife and second selfe. Whence wee learne,
That Marriage, according to Gods ordinance, is a free voluntary Doctrine. Marriage must bee free and voluntary.contract made betweene a Man and his Wife, made with the well liking and mutuall consent of both parties. Though Fathers are said to take Wives to their Sons, and to give their Daughters to bee wives, Exod. 34. 16. And some Sons are said to desire their Fathers to give them such, or such wives, as Gen. 34. 4. and Iud. 14. 2. Yet they ought not to impose wives on their Sons without good liking and free consent, nor give their Daughters in marriage against their wils, as appeares in the example of Rebecca, whose consent was first asked before shee was promised to Isaac, Gen. 24. 58. And there is good reason of this: Because, where mindes, hearts, & affections are not united in two parties, Reas.they cannot delight to draw cheerefully under the same yoke, nor bee an helpe or stay one to another. Now a wife is ordained of God to bee an helpe to her husband, and the desire of his eyes, and to draw with him in the same yoke; and hee is to bee a shelter to cover, and a stay to uphold her all his life. Therefore reason requires that marriage should bee a free and voluntary contract made with the well liking and mutuall consent of both parties.
This Doctrine serves to reprove divers sorts of people, and Vse. A reproofe to many.to condemne divers marriages. First, marriages of Persons under age, before the parties have knowledge and discretion either to make a fit choice, or to order their affections. Secondly, marriages of wards, who have wives imposed on them under great penalties. Thirdly, forced marriages, unto which children are compelled by violent and tyrannicall Parents, or cruell unjust guardians, against their mind and liking; on such marriages there can bee no blessing hoped for nor expected, but much mischiefe and many inconveniencies, adulteries, and whoredomes, and many discontentments of life, as experience teacheth.
The second thing here to bee noted is Adams speech; This 2.is now bone of my bone, and flesh of my flesh; &c. by which it is manifest, that God, in presenting the Woman to him, did declare whereof hee had made her, and of what nature and kind shee was. Some ancient and moderne Writers doe gather from hence, that Adam was divinely inspired with the Spirit of Prophecie, and had understanding of hidden mysteries, which hee had never seene, heard, nor learned from any; because so soone as God brought the Woman, hee could presently tell whence shee was, and whereof shee was made, without any information. But this is a vaine and false surmise; for no Prophet could at any time know and declare secret things beyond sense and reason, without revelation either in a dreame, or vision, or word speaken to him by God. To know mens secret thoughts or doings without revelation or word from God, is proper to God, and to Christ, and to the Spirit, which searcheth all things; undoubtedly therefore, when God brought the Woman to Adam and presented and offered her to him, hee did withall declare how and whereof hee had made her, of the same nature, and framed her in the same image, as I have before touched: For, in marriage-making, there are such declarations going before to draw affection and free consent, and externall informations by outward meanes; and this was a true platforme of marriage.
Hence wee learne, That men and women must not bee lead Doctrine. What guides must lead to marriage.unto marriage by secret inspirations, and divine revelations: But by knowledge gotten by experience, inquiry and information. Lust and fleshly desire are blind guides to marriage; as wee see in the Sons of God, the seed of Seth, who by beauty were drawne to take to wives the Daughters of men, who were of Cain's carnall and profane posterity, Gen. 6. 1. and in Esau, Gen. 27. A wife was chosen for Isaac upon knowledge and experience of her vertue, modesty, and hospitality, and therefore God blessed the match. And Boaz tooke Ruth to wife, not for riches or kinred, but because shee was knowne a vertuous Woman, Ruth 3. 11.
As this Doctrine serves for direction and exhortation to Vse.men and women, to ground their conjugall affections aright upon knowledge, experience, and good information; which is a course most commendable and agreeing to Gods ordinance: So also for reproofe and conviction of Anabaptists, Enthusiasts, and Antinomians; such as Iohn of Leiden, and they of his sect; the Anabaptists of the family of love, who challenged women to bee their wives upon pretence of inspiration and divine revelation; and, when they had satisfied their lust on them, and were …aged with lust of others, did upon the same pretence either murder, or cast them off, and take others; Gods wrath for this horrible sin and disorder pursuing them, and giving them up to monstrous and unnaturall lusts, and at length to miserable destruction. There are some who too much resemble these miscreants, and hereby also are reproved; I mean them who, like lustfull Shechem, upon the first sight are set on fire of lust, and are so strongly carried by it with violence, that they must have one another, or else they will dye or bee distracted. Such matches and marriages for the most part prove unhappy and uncomfortable; if any doe not, it is a great mercy of God, and a favour which ought to bee acknowledged with all thankfulnesse.
The third thing here to bee noted is the manifest sense of Adams words, which is, that the Woman was not onelyonly bone 3.of his bones, but also flesh of his flesh; that is, shee had both of his flesh and of his bones in her concurring to her substance. Whence wee may probably gather,
That the Rib of which the Woman was made, was not one bone, that is, an halfe Rib taken out of one side; but bones, that is, Doctr. 1.a paire of Ribs, or whole Rib taken out of both sides. The Hebrew word foreign, that is, my bones, intimates so much; and that this Rib was not a bare naked bone, but had some flesh cleaving to it, because hee cals her flesh of his flesh, as being made of his flesh as well as of his bones. This is a matter of no great moment; but, being a truth necessarily implied in the words of the text, it may serve for speciall use.
First, to put us in minde, that Adam, the first man, was the Vse 1.common stock and root of all mankind; and not onelyonly all Adams posterity were wholly contained in Adam alone; but also the first woman, the Mother of us all, had her first vitall life in Adam, and was a part of his living flesh and bones. And, as in the first Adam all mankind had their naturall being: so in Christ all the elect and faithfull have their spirituall being and whole life, and even the Church, Christs spouse, the Mother of all true beleevers, hath her being wholly from Christ; and therefore to Christ wee must ascribe our whole spirituall being and new birth. The Father, by his Spirit shed on us through Christ, begets us to himselfe of his immortall seed, his Spirit, to the lively hope, to the inheritance incorruptible and undefiled, that fadeth not away, reserved for us in heaven.
Secondly, it serves to worke constant love betweene man Vse 2.and his wife, and to stirre up man to love his wife as his owne flesh; and every woman to love her husband as every part of the body loves the body whereof it is a part; and also to provoke men to love one another, as being a most naturall affection of one member to another in the same body. As for them who are envious, and men-haters, and cruell persecuters; they are here discovered to bee children of the great man-murtherer the Divell, and with him they shall have their portion.
Secondly, in that Adam gives this as a reason of his free Doctr. 2. Similitude of manners the best ground of love.accepting of his wife, because shee is of the same nature and substance, bone of his bones, and fit to bee named foreign, Woman, or as one would say a she-man: Hence wee learne, that the best ground of marriage and band of love is similitude of natures and dispositions, and unity of heart and spirit, by which they are both alike affected. This is that which the Apostle teacheth, were hee saith, Bee not unequally yoked; for what concord can there bee betweene light and darknesse, righteousnesse and unrighteousnesse? that is, contrary natures and dispositions? 2 Cor. 6. 14. This rule Abrahams faithfull servant followed in chusing a wife for Isaae: as hee knew Isaac to bee charitable and kind to strangers and given to hospitality, so hee made his prayer to God to direct him to find a wife for him of the same disposition; and when hee found Rebecca to bee such a one by the entertainment which shee gave to him being a stranger, hee would not rest till hee had gotten the consent of her, and her parents, and friends; Gen. 24. The neglect of this rule God forbids in his law, and threatens with a curse, Deut. 7. 3. It was that which made wise Solomon, prove a doating foole in his old age, because wives of a contrary religion turned away his heart, and made him build high places for Idols, 1 Kings 11. Ahabs matching with Iezabel an Idolatrous worshipper of Baal, made him an Idolater and a slave, who sold himselfe to all wickednesse when his wife Iezabel stirred him up, 1 King. 21. 25. And Iehoram the Son of Iehosaphat King of Iudah by taking to wife the daughter of Ahab of a contrary religion, brought miserable destruction upon himselfe and his whole family, 2 Cron. 21. 6.
This Doctrine serves for admonition to all Men, to bee wary and circumspect in the choice of their wives; and if they bee Vse 1. A rule for …husing.vertuously and piously affected, and have a desire to live in the feare of God, and to build up a godly family, to have a speciall eye and respect of true religion, as well as of a good naturall disposition, and good education and behaviour. A godly Man must seeke a godly Wife, a kind and liberall Man a free hearted Wife; and a courageous Man a Woman of courage, that they may both draw one way. It is true, that sometimes in case of notable infirmities bearing sway in Men, Women of contrary disposition may bee usefull and fit Wives to correct, amend, or moderate their corruptions; a Woman of a meeke and patient disposition may asswage the heat of her Husband being hasty and cholericke, and so bee an helpe meet for him. A wise Abigail may prove a necessary & helpful wife to a foolish Nabal, and by her wisedome may overcome his folly, and by her liberall hand may make amends and prevent the mischiefe of his churlishnesse But it is no wisedome either in Man or Woman to runne such a desperate hazzard, in confidence of their owne wisedome, vertue or abilities. For wee find by experience, and it is a thing commonly seene, that Men and Women, by reason of humane frailty and naturall corruption which remaine in the best, are more subject of the froward to learne perversenesse, then by the wife, meeke and liberall consorts to be drawne from their folly, fury and churlishnesse: and therefore though in case when an hard lot befals Men or Women, they must make the best they can of that which is too bad, in hope that God will blesse their vertuous and godly endeavours; yet the best rule which godly Christians can observe in the choice of wives i…, to choose such as are like affected and vertuously disposed as they themselves are, to regard chiefely the unity of Spirit, and the similitude of nature and disposition; which is a thing here taught by God in the creation and first marriage betweene Adam and Evah, the first Father and Mother of all mankind.
Secondly, we may gather from this doctrine, that there can Vse 2.bee no hope or expectation of good from unequall marriages. And when men for carnall, worldly and politike respects, yoke themselves with wives of a contrary disposition and religion, daughters of a strange God, and vassals of Antichrist, there seldome or never followes a blessing. For just it is with God, that when men and women wall▪ contrary to God, and reject his right rule in their marriages, and in laying the foundation of their families; God should walke contrary to them in their whole course of life, and should crosse them in their endeavours, and bring their families to confusion.
The third and last consequent of the womans creation, 3. Consequent.is, that they were both naked, …he man and his wife, and they were not ashamed, ver. 25. In which words, wee are not in any case to understand by nakednesse, either want of necessary apparell, (for in the state of innocency there was no need thereof, and therefore no want of any) nor any want of naturall abilities or vertues, need full for beauty, Of the nakadnesse of Adam and Eve.comlinesse, and ornament, or for naturall perfection; All such nakednesse, and want came in by sin, and after their fall: But here they are said to be naked, because they neither had nor needed any cloathes, or covering of their bodies, which were in all parts most comely and beautifull: Their skin was not rough, over-growne with haire like beasts, nor with feathers like birds, nor with hard scales like fishes; but their skin, faire, white, and ruddie, was comely in it selfe, and beautifull to their owne eyes, more then all ornaments of silke, fine linnen, and all jewels of gold and silver, set with the most glorious and precious stones, of most resplendent colour and brightnesse. And their bodies were of that excellent temper and constitution, that they neither felt nor feared any distemper of heat or cold. The aire and all the elements were tempered according to the temper of their bodies; and all things were pleasing, wholesome, and delightsome unto them; and to all living creatures they appeared lovely, and full of beauty, and majestie. It was the creatures delight to see them, and to looke on them; and it was their joy to see the creatures admiring them, and rejoycing in their sight and presence. And therefore there was no cause or occasion of any shame, or of any feare to shew their simple naked bodies, and to have every part and member openly seene; no uncomlinesse which needed a covering, but all parts and members were beautifull in themselves, and composed together in a comely order and frame. This is the true sense and meaning of the words; Wherein we have this plaine doctrine,
That the worke of God in the creation of our first parents was perfect without errour; the image of God appeared in their Doctr. 3. The creation perfect.bodies, and bodily for me and shape; they were full of all naturall grace, beauty, and comlinesse, in all parts and members from the crowne of their heads to the sole of their feete; the glory and wisedome of Gods workmanship shined in them most clearely to their owne eyes, and the eyes of all creatures. The truth of this appeares most manifestly in the words; for, certainly, if there had beene any least blemish or unseemely member in their naked bodies, they would have beene ashamed to goe and appeare openly bare and naked without covering; therefore I need not stand to prove it with many arguments: this one is sufficient, That all the forme, beauty and comelinesse of the most goodly Men and fairest Women that ever were, or are in the World, gathered together, and composed in the body of one Man or Woman; the goodly personage of Ioseph or Adonijah, the beauty of Absalom and Abishag, and the glory and comlinesse of Solomon, and all other formes and beauties named in histories, are but the ruines, reliques, di… shadowes and defaced scraps of that beauty and comelinesse which was in the naked bodies of our first parents, and in every part of them in the creation. And therefore our reason and senses may judge what comlinesse was in them.
This point considered is of great force to provoke and stirre Vse 1. Acknowledge Gods bounty.up men to acknowledge with all thankfulnesse Gods bounty to mankind in the first creation; and how exceedingly they are bound to love, and honour, and serve God for the naturall gifts & abilities with which God at the first did fully furnish man; not onelyonly for necessity and welbeing, but also for glory, beauty, ornament and comelinesse in the eyes of all creatures. And although our first parents forfeited these blessings by their disobedience, and have defaced by sin this excellent beauty: yet wee see Gods goodnesse abounding to us in this, that hee imprints in many of us some stamps and foot-steps of the image, in which wee were created, that wee may by the ruines which remaine, judge of the building of mans body, and of the beautifull frame wherein God at the first created us.
Secondly, wee may hence gather comfortable assurance, Vse 2. In Christ the glory of out bodies shall be restored.that as God did create man in admirable beauty at the first in the creation, and made him comely in the eyes of all creatures, in all parts of his body, so that it was no shame but a glory to walke naked without cloathes or covering: So, much more, in the work of redemption and restauration by Christ, God both can and will repaire our vile bodies, and restore unto them their first beauty and glory with great advantage, and make them like the glorious body of Christ, and reforme them after his heavenly image of holinesse, which so farre exceeds the first image, as heavenly excels earthly, spirituall and supernaturall excels naturall, and incorruptible and immutable surpasseth that which is fading and vanishing. For, the worke of redemption and restauration is a worke of greater goodnesse to men, then the worke of creation; and as it excels, so the effect of it must bee more excellent. In this worke God stretcheth forth his omnipotent hand, and all his goodnesse further then in the creation; there hee created all things by his eternall Word the Son, and by his Spirit working with him; but here hee gave his Son to bee incarnate, and the eternall Word to bee made flesh, and to suffer and dye, and bee made the price and ransome of our redemption; and, for the perfecting of this worke, hee doth in, and by, and through his Son give and communicate his holy and eternall Spirit to dwell in their earthly tabernacles, to unite them to Christ in one body, to bring them to communion of all his benefits, and to renue them after his glorious image of true holinesse. Here therefore is ground of hope, and matter of rejoycing to all the elect and faithfull, and great incouragement against all feare and shame of wounds, stripes, and all deformities which cruell persecutors, and mangling tyrants can inflict on their bodies. For the future beauty and glory which is purchased for them by Christ and prepared for them at last, shall cover, wash away, and utterly abolish all, when hee shall appeare in glory.
Thirdly, wee are hereby admonished, that the distempers, deformities, and all defects and infirmities, which appeare in Vse 3.our bodies, whereof wee may bee ashamed, are not of God the Creatour, but proceed wholly from our sin and fall in Adam, and from our owne surfeting and intemperance. For God made mankind most perfect in Soule and Body, even with full perfection of beauty in the first creation, as this Doctrine teacheth. And therefore so often as wee are ashamed of our deformities and our nakednesse; let us with griefe remember our fall, and bee much more ashamed of our sins, and lay the blame on our selves and not on the Lord God our Creatour.