§. 78. Of the excellency of Regeneration. to §. 84. Of the neere coniunction of man and wife together.

§. 78. Of the excellency of Regeneration.

The particular matter of our regeneration (the fleſh and bones of Chriſt) here expreſſed, ſheweth that

Regeneration is a moſt excellent worke. The excellencie hereof will the better appeare, if we compare it with the great and glorious worke of our creation, and ſhew how farre it ſurpaſſeth it: wherein I will hold cloſe to this metaphor, and touch no other differences then it doth point out vnto vs.

1. In our creation Chriſt was only a worker: but he is the verie matter of our Regeneration, we are of his fleſh.

2. The relation that then was betwixt Chriſt and man,

was

Creator,

but here

Head,

We are members of his bodie.

Creature,

Bodie,

The bond is now much neerer.

3. The being which then we had, was from Adam: But the being which now we haue is from Chriſt, of HIS fleſh.

4. That being was but naturall. This is ſpirituall: for that

which is borne of the Spirit, is Spirit.

5. Then our being was different from Chriſts: but now it is the verie ſame with Chriſts, Of his fleſh.

6. Then might man cleane fall from that eſtate wherein he was created (as he did) and yet Chriſt remaine as he was. Now it cannot be ſo. For if any of the Saints now fall away, either Chriſt muſt fall with them, or they muſt be pulled from Chriſt, and ſo Chriſt remaine a maimed bodie.

Behold the riches of Gods mercie. One might thinke it ſufficient, and more then man could euer haue beene thankfull enough for, that God at firſt created man after his owne image in a moſt happie eſtate. From which when we wittingly and wilfully fell, God might iuſtly haue left vs, as he did the euill Angels. But he hath not only reſtored vs againe to that former eſtate, but aduanced vs to a farre more excellent and glorious eſtate: wherein his goodneſſe appeareth to be as his greatneſſe, infinite, incomprehenſible. Who can ſufficiently ſet it forth? For as the heauen is high aboue the earth, ſo great

is his mercie toward them that feare him.

§. 79. Of the ancient Law of mariage.

EPHES. 5. 31. For this cauſe ſhall a man leaue his father and mother, and ſhall be ioyned vnto his wife: and they two ſhall be one fleſh.

THe ſame points which were before laid downe, concerning the neere vnion of man and wife, and of Chriſt and the Church, are here further confirmed by the ancient law of mariage: which the Apoſtle doth the rather mention, becauſe it followeth vpon that text, whereunto he alluded in the former verſe. For when Moſes had alledged theſe words of Adam concerning Eue, This is bone of my bones, and fleſh of my fleſh, he addeth this law, Therefore ſhall a man leaue his father, &c. In this place theſe words haue both a literall and a myſticall ſenſe. A literall of man and wife. A myſticall of Chriſt and the Church. The maine thing which the Apoſtle aimeth at, is to ſhew how neerely man and wife are linked together: that thereby they may the rathet be moued to performe thoſe mutuall and ſeuerall duties which they owe each to other. But becauſe he propounded to husbands and wiues the examples of Chriſt and the Church, as patternes and motiues to them, to doe their dutie, he applieth that which was firſt ſpoken of man and wife, vnto Chriſt and his Church, to ſhew that there being ſo fit a reſemblance betwixt theſe two couples, the patterne propounded is the more pertinent to the purpoſe, and the reaſon enforced from thence the more forcible.

Becauſe the opening of the literall ſenſe will giue great light to the myſterie, I will firſt handle this text according to the meaning of the letter.

The firſt clauſe (for this cauſe) implieth a neceſſarie connexion with that which went before. The neere vnion of man and wife, as well as of Chriſt and his Church, was before noted. A wife was ſaid to be as the bodie of a man, yea as himſelfe. Adam called her his fleſh and bones. Hereupon both Moſes and Paul inferre, Therefore, or, For this cauſe ſhall a man leaue father. Becauſe man and wife are ſo neere by Gods

inſtitution, they muſt alſo be moſt deare each to other in their mutuall affection.

The Man (meaning an husband) is here in particular mentioned, becauſe at the firſt making of this Law the woman was brought to him to ſee how he would like her: and hauing caſt his affection on her, he was to be bound hereby to continue that good liking towards her: as alſo becauſe of the preheminencie which man hath aboue his wife. Yet is not the man only tied hereby, but the wife alſo: the nature and rule of relation requireth as much: if a man muſt inſeparably cleaue to his wife, the wife muſt anſwerably cleaue to her husband.

Theſe words (ſhall leaue father and mother) are neither generally to be taken of all duties, as if no dutie were to be performed to parents by children after they are maried: nor ſimply, as if indeed parents were vtterly to be forſaken: but they are meant,

1. Of that daily ſeruice which children vnder their parents gouernment performe vnto them, ſeeking to pleaſe them in all things. When children are maried, then their daily attendance muſt be vpon their wiues, or husbands, taking care how to pleaſe them.

2. Of erecting a new family: for which end their parents houſe muſt be left, and the husband and wife muſt dwell each with other.

3. Of the difference to be put betwixt parents, and wife or huſband. So as if by any ineuitable occaſion it ſhould ſo fall out, that a man muſt leaue his parent, or his wife (as in caſe parent and wife were both giuing vp the Ghoſt, and in places ſo farre remote, as the husband could not poſſibly be with both, yet both inſtantly deſired his companie) by this Law he muſt leaue his parent, and cleaue to his wife.

Hereby then the bond of mariage is declared to be the moſt inuiolable bond that can be. For all men know, that the bond betwixt parent and childe is a firme and inuiolable bond: but the bond betwixt husband and wife is more firme and inuiolable.

To ſet forth the firmneſſe of the mariage bond he addeth this Emphacicall phraſe, ſhall be ioyned, (or as the word properly,

cording to the naturall notation thereof ſignifieth, ſhall be glued) to his wife. Things well glued together are as faſt, firme, and cloſe as if they were one intire peece. Yea we obſerue by experience that a table will oft times cleaue in the whole wood, before it will part aſunder where it is glued: ſo as an husband ought to be as firme to his wife as to himſelfe: and ſhe to him.

Fitly doth this agree with that which followeth (they two ſhall be one fleſh) Our Engliſh cannot well expreſſe the Greeke in good ſenſe word for word (which is thus, they two ſhall beinto, or in one fleſh) the meaning is, They which were two before mariage, by the bond of mariage are brought into one fleſh, to be euen as one fleſh: as neerely vnited, as the parts of the ſame body, and the ſame fleſh. This vnitie is not in regard of carnall copulation (for if they be maried they are one fleſh, though they neuer know one another) nor in regard of procreation, because one childe commeth from them both (for though they neuer haue childe, yet are they one fleſh) but in regard of Gods inſtitution, who hath ſet it downe for a law, and as another nature, that man and wife ſhould be ſo neere one to another. Their conſent in mariage (by vertue of Gods inſtitution) maketh them to be one fleſh.

Well doth our Engliſh note the emphaſis of the originall in this particle THEY (they two) which ſheweth that the bond of mariage knitteth only two together: one man, and one woman, and no more.

This Law ſetteth forth the Vnion betwixt man and wife.

Therein three things are noted concerning the ſtate of mariage.

1. The praeeminencie of it (a man ſhall leaue father and mother.)

2. The firmneſſe of it (and be ioyned to his wife.)

3. The neereneſſe of it (they two ſhall be one fleſh.)

§. 80. Of preferring husband or wife before parents.

The firſt point ſheweth, that

A wife, or an husband muſt be preferred before parents. The examples of Leah and Rachel, yea and of Micol, are commendable in this reſpect.

1. The bond of mariage is more ancient, more firme, more neere. There was husband and wife before there was parent and child: and there is a time when parents & children may depart one from another, and that while both liue: but no time, wherein man and wife may part aſunder till death part them. And children though they come from the fleſh of their parents, yet are made two (ſo as of one are two) but husbands and wiues though they were two before, yet are made one (ſo as of two is one.)

What wrong then doe ſuch parents vnto their children, as keepe them, euen after they are maried, ſo ſtrait vnder ſubiection, as they cannot freely performe ſuch duty as they ought to their husband, or their wife? This is more then a parents authority reacheth vnto. Yet many thinke that their children owe as much ſeruice to them after they are maried as before: which is directly againſt this law.

Greater is the wrong, and more ſinfull is the practiſe of ſuch as keepe their children from their husbands, or from their wiues. The match (ſay they) falleth out much worſe then we looked for. But this ſhould haue beene looked to more carefully before hand. After mariage it is too late to ſeeke ſuch a redreſſe.

On the other ſide, there be many children who ſo reſpect their parents, as they neglect their husband or their wife. Some husbands will beſtow what they can on their parents, and keepe their wiues very bare, ſuffering them to want neceſſaries; not caring how they vex and grieue them ſo they pleaſe their parents. Some wiues alſo will priuily purloine from their husbands to beſtow on their parents.

Others can neuer tarrie out of their parents houſes, but as oft as they can, goe thither. The ancient Romans, to ſhew how vnmeet this was, had a cuſtome to couer the brides face with a yellow veile, and ſo ſoone as ſhe was out of her fathers houſe to turne her about and about, and ſo to carrie her to the houſe of her husband, that ſhe might not know the way to her fathers houſe againe. All thoſe pretenſes of loue to parents are more prepoſterous then pious: and naturall affection beareth more ſway in ſuch, then true religion. Their pretence

of piety to parents is no ruſt excuſe for that iniury they doe to husband and wife.

§. 81. Of the firmneſſe of the matrimoniall bond.

The ſecond point concerning the firmneſſe of the mariage knot in theſe words (ſhall be ioyned to his wife) affor deth two doctrines.

1. Man and wife muſt aſſociate themſelues together by continuall

cohabitation: for this end they leaue their parents family, and erect a new family.

2. Man and wife are ioyned together by an inuiolable bond. It muſt neuer be cut aſunder till death cut it. Body and ſoule muſt be ſeuered one from another before husband and wife.

Be carefull therefore to preſerue this indiſſoluble knot: and ſo liue together, as with comfort you may liue together, becauſe you may not part.

§. 82. Of two only to be ioyned together in mariage.

The third point concerning the neereneſſe of man and wife, in theſe words (they two ſhall be one fleſh) affordeth two other doctrines.

1. Mariage can be but betwixt two, one man, and one woman: for it is impoſſible that more then two ſhould ſo neerely, and firmely be ioyned together, as man and wife are. Euery word almoſt in this law proueth this doctrine. For it ſaith a man, not men: to a wife, not to wiues: to his wife, not to anothers wife: two, not more then two: they two, not any two: one fleſh, not many fleſhes.

Obiect. This particle (two) is not in the law as Moſes recordeth it.

Anſw. It is there neceſſarily implied, for at that time there were but two in the world: God then ſpeaking of them, meaneth but two. The ſame ſpirit that guided Moſes, guided alſo the Euangeliſts, and the Apoſtles: ſo as by their inſerting of this particle (two) it is certaine that it was intended by Moſes: as the particle (only) which Chriſt putteth into this text, him only ſhalt thou ſerue.

Queſt. Why did God at firſt make but one man, and one woman?

Anſw. The Prophet anſwereth, that he might ſeeke a godly ſeed.

If therefore there be more then two, it is an adulterous ſeed which proceedeth from thence.

§. 83. Of Polygamy and Bigamy.

Can Polygamy (the hauing of many wiues) or Bigamy (the hauing of two wiues at once) haue any good warrant againſt ſuch an expreſſe law? Are not both of them againſt the firſt inſtitution of mariage, ſo as we may ſay, from the beginning it was not ſo? Yea alſo and againſt other particular lawes? Lamech one of Cains curſed ſtocke was the firſt that we read of to haue preſumed againſt that ancient law.

Obiect. Afterwards many Patriarkes, and other Saints tooke that liberty vnto themſelues.

Anſw. It was their ſinne, and a great blemiſh in them. The common error of the time, & their vnſatiable deſire of increaſe made them fall into it. Many inconueniences followed thereupon: neither can it be thought but that much miſchiefe muſt needes follow vpon hauing more wiues then one: for whereas God at firſt made a wife to be as an helpe vnto man, two, or more wiues cannot but be a great griefe and vexation vnto him by reaſon of that emulation that is betwixt them. Through Hagars meanes was Sarah ſtirred againſt Abraham, and Abraham grieued at Sarahs words. Though Leah and Rachel were ſiſters, yet great were their emulations: the like whereof is noted of Peninnah and many others.

Conſidering the hainouſneſſe of this ſinne, our lawes haue iuſtly made it felony for a man to haue more wiues then one, or a woman more husbands.

§. 84. Of the neere coniunction of man and wife together.

2. The neereſt of all other are husband and wife one to another. Euery clauſe in the forenamed law proueth as much.

1. Parents muſt be left for wife: who neerer then parent and childe? if man and wife be neerer then the neereſt, then they are the neereſt of all.

2. A man is glued to his wife. This metaphor ſetteth forth the neerneſſe of a thing as well as the firmneſſe of it: for things glued together are as one intire thing.

3. Man and wife are one fleſh: many of one are made two, but no two ſo neerely and truly made one as man and wife.

As God hath limited a propinquity, and vnity of things, so are they to be accounted: but God hath thus neerely knit man and wife together, and made them one fleſh. Thoſe whom GOD hath ioyned together, ſaith Chriſt of man and wife: in which reſpect matrimoniall coniunction is called the couenant

of God: ſo as this couenant cannot be releaſed by any, no not by the mutuall conſent of man and wife (Thoſe whom GOD hath ioyned together, let no man put aſunder) yet may many other couenants made betwixt partie and partie, be releaſed and diſanulled by mutuall conſent of both parties.

1. This ſheweth that the tranſgreſſions of man and wife one againſt another are of all the moſt hainous, more then of friend, fellow, brother, childe, parent or any other. Who would not cry fie vpon that child that hates his parent, or fie vpon that parent that hates his childe? The heathen & ſauages would not thinke them worthy of humane ſociety. What then may be thought of the man that hateth his wife, or the wife that hateth her husband? Apply this to all other tranſgreſſions: and well note how the Lord is a witneſſe thereof.

2. This alſo ſheweth how monſtrous a thing it is to ſow any ſeeds of diſcord, and ſtirre debate betwixt man and wife. The deuils inſtruments they are therein, and a diabolicall ſpirit is in them. For Satan moſt laboureth to vnlooſe thoſe knots which the Lord knitteth moſt firmly. Children of ſeuerall venters, and ſeuerall friends of each partie, are much faultie herein. Curſed be they all before the Lord.

3. This neere coniunction betwixt man and wife is a great motiue to ſtirre them both vp, cheerefully to performe all the duties which God requireth of either of them. For thereby they doe dutie, and ſhew kindneſſe to their owne fleſh. No man may hide himſelfe from his owne fleſh at large: that is, no man may neglect any dutie of mercie, or iuſtice to his neighbour who is of the ſame ſtocke that he is: ſhall then an husband or wife hide themſelues from one another who in the neereſt reſpect that poſſibly can be are one fleſh? not becauſe they come from one fleſh, but becauſe they come into one fleſh.

Hitherto of the literall ſenſe of this verſe.

The myſticall followeth.