GENESIS i. 27.

So God created man in his own image, in the image of God created he him; male and female created he them,

contenting, or rather priding themselves in a specious humility and strictness bred out of low ignorance, that never yet conceived the freedom of the gospel; and is therefore by the apostle to the Colossians ranked with no better company than will worship and the mere

GEN. ii. 18.

And the Lord God said, It is not good that man should be alone, I will make him a help meet for him. 23. And Adam said, This is now bone of my bone, and flesh of my flesh; she shall be called woman, because she was taken out of a man.

24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.

GEN. i. 27.

"So God created man in his own image."] To be informed aright in the whole history of marriage, that we may know for certain, not by a forced yoke, but by an impartial definition, what marriage is, and what is not marriage: it will undoubtedly be safest, fairest, and most with our obedience, to inquire, as our Saviour's direction is, how it was in the beginning. And that we begin so high as man created after God's own image, there want not earnest causes. For nothing now-a-days is more degenerately forgotten, than the true dignity of man, almost in every respect, but especially in this prime institution of matrimony, wherein his native pre-eminence ought most to shine. Although if we consider that just and natural privileges men neither can rightly seek, nor dare fully claim, unless they be allied to inward goodness and stedfast knowledge, and that the want of this quells them to a servile sense of their own conscious unworthiness; it may save the wondering why in this age many are so opposite both to human and to christian liberty, either while they understand not, or envy others that do;

if not to themselves, yet to their neighbours, and not to them only, but to the all-wise and bounteous grace offered us in our redemption, will orderly appear.

"In the image of God created he him."] It is enough determined, that this image of God, wherein man was created, is meant wisdom, purity, justice, and rule over all creatures. All which, being lost in Adam, was recovered with gain by the merits of Christ. For albeit our first parent had lordship over sea, and land, and air, yet there was a law without him, as a guard set over him. But Christ having cancelled the handwriting of ordinances which was against us, Col. ii. 14, and interpreted the fulfilling of all through charity, hath in that respect set us over law, in the free custody of his love, and left us victorious under the guidance of his living spirit, not under the dead letter; to follow that which most edifies, most aids and furthers a religious life, makes us holiest and likest to his immortal image, not that which makes us most conformable and captive to civil and subordinate precepts: whereof the strictest observance may ofttimes prove the destruction not only of many innocent persons and families, but of whole nations. Although indeed no ordinance human or from heaven can bind against the good of man; so that to keep them strictly against that end, is all one with to break them. Men of most renowned virtue have sometimes by transgressing most truly kept the law; and wisest magistrates have permitted and dispensed it; while they looked not peevishly at the letter, but with a greater spirit at the good of mankind, if always not written in the characters of law, yet engraven in the heart of man by a divine impression. This heathens could see, as the well-read in story can recount of Solon and Epaminondas, whom Cicero in his first book

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"Created he him."] It might be doubted why he saith, "In the image of God created he him," not them, as well as "male and female" them; especially since that image might be common to them both, but male and female could not, however the Jews fable and please themselves with the accidental concurrence of Plato's wit, as if man at first had been created hermaphrodite but then it must have been male and female created he him. So had the image of God been equally common to them both, it had no doubt been said, in the image of God created he them. But St. Paul ends the controversy, by explaining, that the woman is not primarily and immediately the image of God, but in reference to the man, "The head of the woman," saith he, 1 Cor. xi. "is the man ;" "he the image and glory of God, she the glory of the man ;" he not for her, but she for him. Therefore his precept is, 'Wives, be subject to your husbands as is fit in the Lord," Col. iii. 18; "in every thing," Eph. v. 24. Nevertheless man is not to hold her as a servant, but receives her into a part of that empire, which God proclaims him to, though not equally, yet largely, as his own image and glory for it is no small glory to him, that a creature so like him should be made subject to him. Not but that particular exceptions may have place, if she exceed her husband in prudence and dexterity, and he contentedly yield: for then a superior and more natural law comes in, that the wiser should govern the less wise, whether male or female. But that which far more easily and obediently follows from this verse is, that, seeing woman was purposely made for man, and he her head, it cannot stand before the breath of this divine utterance, that man the portraiture of God, joining to himself for his intended good and solace an inferior sex, should so become her thrall, whose wilfulness or inability to be a wife frustrates the occasional end of her creation; but that he may acquit himself to freedom by his natural birthright, and that indelible character of priority, which God crowned him with.

If it be urged, that sin hath lost him this, the answer is not far to seek, that from her the sin first proceeded, which keeps her justly in the same proportion still beneath. She is not to gain by being first in the transgression, that man should further lose to her,

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happens, that in this matter he is without fault; so that his punishment herein is causeless: and God hath the praise in our speeches of him, to sort his punishment in the same kind with the offence. Suppose he erred; it is not the intent of God or man, to hunt an errour so to the death with a revenge beyond all measure and proportion. But if we argue thus, this affliction is befallen him for his sin, therefore he must bear it, without seeking the only remedy: first, it will be false, that all affliction comes for sin, as in the case of Job, and of the man born blind, John ix. 3, was evident: next, by that reason, all miseries coming for sin, we must let them all lie upon us like the vermin of an Indian Catharist, which his fond religion forbids him to molest. Were it a particular punishment inflicted through the anger of God upon a person, or upon a land, no law hinders us in that regard, no law but bids us remove it if we can; much more if it be a dangerous temptation withal; much more yet, if it be certainly a temptation, and not certainly a punishment, though a pain. As for what they say we must bear with patience; to bear with patience, and to seek effectual remedies, implies no contradiction. It may no less be for our disobedience, our unfaithfulness, and other sins against God, that wives become adulterous to the bed; and questionless we ought to take the affliction as patiently as christian prudence would wish: yet hereby is not lost the right of divorcing for adultery. No, you say, because our Saviour excepted that only. But why, if he were so bent to punish our sins, and try our patience in binding on us a disastrous marriage, why did he except adultery? Certainly to have been bound from divorce in that case also had been as plentiful a punishment to our sins, and not too little work for the patientest. Nay, perhaps they will say it was too great a sufferance; and with as slight a reason, for no wise man but would sooner pardon the act of adultery once and again committed by a person worth pity and forgiveness, than to lead a wearisome life of unloving and unquiet conversation with one who neither affects nor is affected, much less with one who exercises all bitterness, and would commit adultery too, but for envy lest the persecuted condition should thereby get the benefit of his freedom. It is plain therefore, that God enjoins not this supposed strictness of not divorcing either to punish us, or to try our patience.

Moreover, if man be the image of God, which consists in holiness, and woman ought in the same respect to be the image and companion of man, in such wise to be loved as the church is beloved of Christ; and if, as God is the head of Christ, and Christ the head of man, so man is the head of woman; I cannot see by this golden dependance of headship and subjection, but that piety and religion is the main tie of christian matrimony: so as if there be found between the pair a notorious disparity either of wickedness or heresy, the husband by all manner of right is disengaged from a creature, not made and inflicted on him to the vexation of his righteousness: the wife also, as her subjection is terminated in the Lord, being herself the redeemed of

But usually it is objected, that if it be thus, then there can be no true marriage between misbelievers and irreligious persons. I might answer, let them see to that who are such; the church hath no commission to

judge those without, 1 Cor. v. But this they will say perhaps, is but penuriously to resolve a doubt. I answer therefore, that where they are both irreligious, the marriage may be yet true enough to them in a civil relation. For there are left some remains of God's image in man, as he is merely man; which reason God gives against the shedding of man's blood, Gen. ix. as being made in God's image, without expressing whether he were a good man or a bad, to exempt the slayer from punishment. So that in those marriages where the parties are alike void of religion, the wife owes a civil homage and subjection, the husband owes a civil loyalty. But where the yoke is misyoked, heretic with faithful, godly with ungodly, to the grievance and manifest endangering of a brother or sister, reasons of a higher strain than matrimonial bear sway; unless the gospel, instead of freeing us, debase itself to make us bond-men, and suffer evil to control good.

"Male and female created he them."] This contains another end of matching man and woman, being the right and lawfulness of the marriage-bed; though much inferior to the former end of her being his image and help in religious society. And who of weakest insight may not see, that this creating of them male and female cannot in any order of reason, or Christianity, be of such moment against the better and higher purposes of their creation, as to enthral husband or wife to duties or to sufferings, unworthy and unbeseeming the image of God in them? Now whenas not only men, but good men, do stand upon their right, their estimation, their dignity, in all other actions and deportments, with warrant enough and good conscience, as having the image of God in them, it will not be difficult to determine what is unworthy and unseemly for a man to do or suffer in wedlock: and the like proportionally may be found for woman, if we love not to stand disputing below the principles of humanity. He that said, "Male and female created he them," immediately before that said also in the same verse," in the image of God created he him," and redoubled it, that our thoughts might not be so full of dregs as to urge this poor consideration of male and female, without remembering the nobleness of that former repetition; lest when God sends a wise eye to examine our trivial glosses, they be found extremely to creep upon the ground especially since they confess, that what here concerns marriage is but a brief touch, only preparative to the institution which follows more expressly in the next chapter; and that Christ so took it, as desiring to

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Ver. 28. "And God blessed them, and God said unto them, Be fruitful and multiply, and replenish the earth," &c.

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This declares another end of matrimony, the propagation of mankind; and is again repeated to Noah and his sons. Many things might be noted on this place not ordinary, nor unworth the noting; but I undertook not a general comment. Hence therefore we see the desire of children is honest and pious; if we be not less zealous in our Christianity than Plato was in his heathenism; who in the sixth of his laws, counts offspring therefore desirable, that we may leave in our stead sons of our sons, continual servants of God: a religious and prudent desire, if people knew as well what were required to breeding as to begetting; which desire haps was a cause, why the Jews hardly could endure a barren wedlock: and Philo, in his book of special laws, esteems him only worth pardon, that sends not barrenness away. Carvilius, the first recorded in Rome to have sought divorce, had it granted him for the barrenness of his wife, upon his oath that he married to the end he might have children; as Dionysius and Gellius are authors. But to dismiss a wife only for barrenness, is hard: and yet in some the desire of children is so great, and so just, yea sometimes so necessary, that to condemn such a one to a childless age, the fault apparently not being in him, might seem perhaps more strict than needed. Sometimes inheritances, crowns, and dignities are so interested and annexed in their common peace and good to such or such lineal descent, that it may prove of great moment both in the affairs of men and of religion, to consider thoroughly what might be done herein, notwithstanding the waywardness of our school doctors.

GEN. II. 18.

"And the Lord said, It is not good that man should be alone; I will make him a help meet for him." Ver. 23. "And Adam said," &c. Ver. 24. "Therefore shall a man leave," &c.

THIS second chapter is granted to be a commentary on the first, and these verses granted to be an exposition of that former verse, "Male and female created he them" and yet when this male and female is by the explicit words of God himself here declared to be not meant other than a fit help, and meet society; some, who would engross to themselves the whole trade of interpreting, will not suffer the clear text of God to do the office of explaining itself.

"And the Lord God said, It is not good."] A man would think, that the consideration of who spake should raise up the intention of our minds to inquire better, and obey the purpose of so great a speaker: for as we order the business of marriage, that which he here speaks is all made vain; and in the decision of matrimony, or not matrimony, nothing at all regarded. Our presumption hath utterly changed the state and con

dition of this ordinance: God ordained it in love and helpfulness to be indissoluble, and we in outward act and formality to be a forced bondage; so that being subject to a thousand errours in the best men, if it prove a blessing to any, it is of mere accident, as man's law hath handled it, and not of institution.

"It is not good for man to be alone."] Hitherto all things, that have been named, were approved of God to be very good: loneliness is the first thing, which God's eye name not good: whether it be a thing, or the want of something, I labour not; let it be their tendance, who have the art to be industriously idle. And here" alone" is meant alone without woman; otherwise Adam had the company of God himself, and angels to converse with; all creatures to delight him seriously, or to make him sport. God could have created him out of the same mould a thousand friends and brother Adams to have been his consorts; yet for all this, till Eve was given him, God reckoned him to be alone. “It is not good.”] God here presents himself like to a man deliberating; both to shew us that the matter is of high consequence, and that he intended to found it according to natural reason, not impulsive command; but that the duty should arise from the reason of it, not the reason be swallowed up in a reasonless duty. "Not good,” was as much to Adam before his fall, as not pleasing, not expedient; but since the coming of sin into the world, to him who hath not received the continence, it is not only not expedient to be alone, but plainly sinful. And therefore he who wilfully abstains from marriage, not being supernaturally gifted, and he who by making the yoke of marriage unjust and intolerable, causes men to abhor it, are both in a diabolical sin, equal to that of Antichrist, who forbids to marry.

For what difference at all whether he abstain men from marrying, or restrain them in a marriage happening totally discommodious, distasteful, dishonest, and pernicious to him, without the appearance of his fault? For God does not here precisely say, I make a female to this male, as he did before; but expounding himself here on purpose, he saith, because it is not good for man to be alone, I make him therefore a meet help. God supplies the privation of not good, with the fect gift of a real and positive good: it is man's perverse cooking, who hath turned this bounty of God into a scorpion, either by weak and shallow constructions, or by proud arrogance and cruelty to them who neither in their purposes nor in their actions have offended against the due honour of wedlock.

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Now whereas the apostle's speaking in the spirit, 1 Cor. vii. pronounces quite contrary to this word of God, "It is good for a man not to touch a woman,” and God cannot contradict himself; it instructs us, that his commands and words, especially such as bear the manifest title of some good to man, are not to be so strictly wrung, as to command without regard to the most natural and miserable necessities of mankind. Therefore the apostle adds a limitation in the 26th verse of that chapter, for the present necessity it is good; which he gives us doubtless as a pattern how to reconcile other places by the general rule of charity.

Some would have the

"For man to be alone."] sense hereof to be in respect of procreation only: and Austin contests that manly friendship in all other regard had been a more becoming solace for Adam, than to spend so many secret years in an empty world with one woman. But our writers deservedly reject this crabbed opinion; and defend that there is a peculiar comfort in the married state beside the genial bed, which no other society affords. No mortal nature can endure either in the actions of religion, or study of wisdom, without sometime slackening the cords of intense thought and labour: which lest we should think faulty, God himself conceals us not his own recreations before the world was built; " I was," saith the eternal wisdom, "daily his delight, playing always before him." And to him indeed wisdom is as a high tower of pleasure, but to us a steep hill, and we toiling ever about the bottom: he executes with ease the exploits of his omnipotence, as easy as with us it is to will: but no worthy enterprise can be done by us without continual plodding and wearisomeness to our faint and sensitive abilities. We cannot therefore always be contemplative, or pragmatical abroad, but have need of some delightful intermissions, wherein the enlarged soul may leave off a while her severe schooling; and, like a glad youth in wandering vacancy, may keep her holidays to joy and harmless pastime : which as she cannot well do without company, so in no company so well as where the different sex in most resembling unlikeness, and most unlike resemblance, cannot but please best, and be pleased in the aptitude of that variety. Whereof lest we should be too timorous, in the awe that our flat sages would form us and dress us, wisest Solomon among his gravest Proverbs countenances a kind of ravishment and erring fondness in the entertainment of wedded leisures; and in the Song of Songs, which is generally believed, even in the jolliest expressions, to figure the spousals of the church with Christ, sings of a thousand raptures between those two lovely ones far on the hither side of carnal enjoyment. By these instances, and more which might be brought, we may imagine how indulgently God provided against man's loneliness; that he approved it not, as by himself declared not good; that he approved the remedy thereof, as of his own ordaining, consequently good: and as he ordained it, so doubtless proportionably to our fallen estate he gives it; else were his ordinance at least in vain, and we for all his gifts still empty handed. Nay, such an unbounteous giver we should make him, as in the fables Jupiter was to Ixion, giving him a cloud instead of Juno, giving him a monstrous issue by her, the breed of Centaurs, a neglected and unloved race, the fruits of a delusive marriage; and lastly, giving him her with a damnation to that wheel in hell, from a life thrown into the midst of temptations and disorders. But God is no deceitful giver, to bestow that on us for a remedy of loneliness, which if it bring not a sociable mind as well as a conjunctive body, leaves us no less alone than before; and if it bring a mind perpetually averse and disagreeable, betrays us to a worse condition than