Then & Now · Volume I · 10 of 13
The Ancient Law and Unique Bond of Marriage
The Ancient Law and Unique Bond of Marriage
§. 79. Of the ancient Law of mariage.
§. 79. Of the ancient Law of marriage.
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.
Eph 5:‸31.
For this cause shall a man leave his father and mother, and shall be joined unto 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, he784 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 to785 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.
The same points which were before laid down, concerning the near union of man and wife, and of Christ and the Church, are here further confirmed by the ancient law of marriage: which the Apostle doth the rather mention, because it followeth upon that text, whereunto he alluded in the former verse. For when Moses had alleged these words of Adam concerning Eve, This is bone of my bones, and flesh of my flesh,783 he addeth this law, Therefore shall a man leave his father, etc‸. In this place these words have both a literal and a mystical sense. A literal of man and wife. A mystical of Christ and the Church. The main thing which the Apostle aimeth at, is to784 show how nearly man and wife are linked together: that thereby they may the rather be moved to perform those mutual and several duties which they owe each to other. But because he propounded to husbands and wives the examples of Christ and the Church, as patterns and motives to them, to do their duty, he applieth that which was first spoken of man and wife, unto Christ and his Church, to show that there being so fit a resemblance betwixt these two couples, the pattern 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.
Because the opening of the literal sense will give great light to the mystery, I will first handle this text according to the meaning of the letter.
The firſt clauſe (for this cauſe) implieth a neceſſarie connexion786 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 the787 bodie of a man, yea as788 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 p. 111 inſtitution, they muſt alſo be moſt deare each to other in their mutuall affection.
The first clause (for this cause) implieth a necessary connection785 with that which went before. The near union of man and wife, as well as of Christ and his Church, was before noted. A wife was said to be as the body786 of a man, yea as himself. Adam787 called her his flesh and bones. Hereupon both Moses and Paul infer, Therefore, or, For this cause shall a man leave father. Because man and wife are so near by God’s institution, they must also be most dear each to other in their mutual affection.
The Man (meaning an husband) is here in particular mentioned,789 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.
- 789. Meaning of the words.
The man (meaning an husband) is here in particular mentioned,788 because at the first making of this Law the woman was brought to him to see how he would like her: and having cast his affection on her, he was to be bound hereby to continue that good liking towards her: as also because of the preheminency which man hath above 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 cleave to his wife, the wife must answerably cleave to her husband.
- 788. Meaning of the words.
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,
These words (shall leave father and mother) are neither generally to be taken of all duties, as if no duty were to be performed to parents by children after they are married: nor simply, as if indeed parents were utterly 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 how790 to pleaſe them.
- 790. 1 Cor. 7. 33, 34. [moved in the edition]
1. Of that daily service which children under their parents government perform unto them, seeking to please them in all things. When children are married, then their daily attendance must be upon their wives, or husbands,789 taking care how to please them.
- 789. 1 Cor‸ 7:‸33, 34. [moved here by the editor]
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.
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.
3. Of the difference to be put betwixt parents, and wife or husband. So as if by any inevitable occasion it should so fall out, that a man must leave his parent, or his wife (as in case parent and wife were both giving up the Ghost, and in places so far remote, as the husband could not possibly be with both, yet both instantly desired his company) by this Law he must leave his parent, and cleave 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.
Hereby then the bond of marriage is declared to be the most inviolable bond that can be. For all men know, that the bond betwixt parent and child is a firm and inviolable bond: but the bond betwixt husband and wife is more firm and inviolable.
To ſet forth the firmneſſe of the mariage bond he addeth this Emphacicall phraſe, ſhall be ioyned, (or as the word properly, p. 112 cording to the naturall notation thereof ſignifieth, ſhall be glued)791 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.
- 791. προσκολληθήσεται. κόλλα. Glue.
To set forth the firmness of the marriage bond he addeth this emphatical phrase, shall be joined, (or as the word properly, according to the natural notation thereof signifieth, shall be glued)790 to his wife. Things well glued together are as fast, firm, and close as if they were one entire piece. Yea we observe by experience that a table will oft times cleave in the whole wood, before it will part asunder where it is glued: so as an husband ought to be as firm to his wife as to himself: and she to him.
- 790. προσκολληθήσεται. κόλλα. Glue.
Fitly doth this agree with that which followeth (they two ſhall be one fleſh) Our Engliſh cannot well expreſſe the Greeke792 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,793 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.
Fitly doth this agree with that which followeth (they two shall be one flesh) Our English cannot well express the Greek791 in good sense word for word (which is thus, they two shall be into, or in one flesh) the meaning is, They which were two before marriage, by the bond of marriage are brought into one flesh, to be even as one flesh: as nearly united, as the parts of the same body, and the same flesh. This unity is not in regard of carnal copulation (for if they be married they are one flesh,792 though they never know one another) nor in regard of procreation, because one child cometh from them both (for though they never have child, yet are they one flesh) but in regard of God’s institution, who hath set it down for a law, and as another nature, that man and wife should be so near one to another. Their consent in marriage (by virtue of God’s institution) maketh them to be one flesh.
Therein three things are noted concerning the ſtate of mariage.
Therein three things are noted concerning the state of marriage.
1. The praeeminencie of it (a man ſhall leaue father and mother.)
1. The praeeminency of it (a man shall leave father and mother.)
2. The firmneſſe of it (and be ioyned to his wife.)
2. The firmness of it (and be joined to his wife.)
3. The neereneſſe of it (they two ſhall be one fleſh.)
3. The nearness of it (they two shall be one flesh.)
§. 80. Of preferring husband or wife before parents.
§. 80. Of preferring husband or wife before parents.
The firſt point ſheweth, that
The first point showeth, that
p. 113 1. The bond of mariage is more ancient, more firme, more799 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.)
- 799. Reaſon.
1. The bond of marriage is more ancient, more firm, more798 near. 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 live: 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 wives though they were two before, yet are made one (so as of two is one.)
- 798. Reason.
What wrong then doe ſuch parents vnto their children, as800 keepe them, euen after they are maried, ſo ſtrait vnder ſubiection,801 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.
What wrong then do such parents unto their children, as799 keep them, even after they are married, so strait under subjection,800 as they cannot freely perform such duty as they ought to their husband, or their wife? This is more then a parents authority reacheth unto. Yet many think that their children owe as much service to them after they are married as before: which is directly against this law.
Greater is the wrong, and more ſinfull is the practiſe of802 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.
- 802. Nor keepe them from husband or wife.
Greater is the wrong, and more sinful is the practise of801 such as keep their children from their husbands, or from their wives. The match (say they) falleth out much worse then we looked for. But this should have been looked to more carefully before hand. After marriage it is too late to seek such a redress.
- 801. Nor keep them from husband or wife.
On the other ſide, there be many children who ſo reſpect803 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.
- 803. Children may not preferre their parents before huſband or wife. Apud Romanos ſponſa obtecta flammeo capite quum extuliſſet pedem è paternis aedibus, vertebatur in gyrum, itaque ducebatur in domumſponſi, neſciret redeundi viam ad aedes parentum. Eraſm.
On the other side, there be many children who so respect802 their parents, as they neglect their husband or their wife. Some husbands will bestow what they can on their parents, and keep their wives very bare, suffering them to want necessaries; not caring how they vex and grieve them so they please their parents. Some wives also will privily purloin from their husbands to bestow on their parents.
- 802. Children may not prefer their parents before husband or wife. Apud Romanos sponsa obtecta flammeo capite quum extulisset pedem è paternis aedibus, vertebatur in gyrum, itaque ducebatur in domum sponsi, nesciret redeundi viam ad aedes parentum. Erasm.
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 p. 114 of piety to parents is no ruſt excuſe for that iniury they doe to husband and wife.
Others can never tarry out of their parents houses, but as oft as they can, go thither. The ancient Romans, to show how unmeet this was, had a custom to cover the brides face with a yellow veil, and so soon as she was out of her fathers house to turn her about and about, and so to carry her to the house of her husband, that she might not know the way to her fathers house again. All those pretenses of love to parents are more preposterous then pious: and natural affection beareth more sway in such, then true religion. Their pretence of piety to parents is no just excuse for that injury they do to husband and wife.
§. 81. Of the firmneſſe of the matrimoniall bond.
§. 81. Of the firmness of the matrimonial bond.
The ſecond point concerning the firmneſſe of the mariage knot in theſe words (ſhall be ioyned to his wife) affor deth two doctrines.
The second point concerning the firmness of the marriage knot in these words (shall be joined to his wife) affordeth two doctrines.
Be carefull therefore to preſerue this indiſſoluble knot: and ſo liue together, as with comfort you may liue together, becauſe you may not part.
Be careful therefore to preserve this indissoluble knot: and so live together, as with comfort you may live together, because you may not part.
§. 82. Of two only to be ioyned together in mariage.
§. 82. Of two only to be joined together in marriage.
The third point concerning the neereneſſe of man and wife, in theſe words (they two ſhall be one fleſh) affordeth two other doctrines.
The third point concerning the nearness 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.
1. Marriage can be but betwixt two, one man, and one woman: for it is impossible that more then two should so nearly, and firmly be joined together, as man and wife are. Every word almost in this law proveth this doctrine. For it saith a man, not men: to a wife, not to wives: 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 recordeth806 it.
Object. This particle (two) is not in the law as Moses recordeth805 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 the807 Euangeliſts, and the808 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,809 him only ſhalt thou ſerue.
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 the806 Evangelists, and the807 Apostles: so as by their inserting of this particle (two) it is certain that it was intended by Moses: as the particle (only) which Christ putteth into this text, him only shalt thou serve.808
Queſt. Why did God at firſt make but one man, and one woman?
Quest. Why did God at first make but one man, and one woman?
If therefore there be more then two, it is an adulterous ſeed which proceedeth from thence.
If therefore there be more then two, it is an adulterous seed which proceedeth from thence.
§. 83. Of Polygamy and Bigamy.
§. 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,811 from the beginning it was not ſo? Yea alſo and againſt812 other particular lawes?813 Lamech one of Cains curſed ſtocke was the firſt that we read of to haue preſumed againſt that ancient law.
- 811. Mat. 19. 8. [moved in the edition]
- 812. Deut. 17. 17. Leu. 18. 18.
- 813. Gen. 4. 19. Magis pertinere ad nuptiarum bonum, non vnum & multas, ſed vnum & vnam, ſatis indicat ipſa prima diuinitus facta coniugum copula, &c. Aug. de Nupt. & concup. l. 1. c. 9. Gen. 2. 18. Gen. 16. 5. & 21. 11. [moved in the edition]
Can Polygamy (the having of many wives) or Bigamy (the having of two wives at once) have any good warrant against such an express law? Are not both of them against the first institution of marriage, so as we may say, from the beginning it was not so?810 Yea also and against811 other particular laws? Lamech812 one of Cain’s cursed stock was the first that we read of to have presumed against that ancient law.
- 810. Matt 19:‸8. [moved here by the editor]
- 811. Deut‸ 17:‸17. Lev 18:‸18. ‸
- 812. Gen‸ 4:‸19. Magis pertinere ad nuptiarum bonum, non vnum & multas, sed vnum & vnam, satis indicat ipsa prima diuinitus facta coniugum copula, etc‸. Aug. de Nupt. & concup. l. 1. c. 9. Gen‸ 2:‸18. Gen‸ 16:‸5; 21:‸11. [moved here by the editor]
Obiect. Afterwards many Patriarkes, and other Saints tooke that liberty vnto themſelues.
Object. Afterwards many Patriarchs, and other Saints took that liberty unto themselves.
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.
Answ. It was their sin, and a great blemish in them. The common error of the time, & their unsatiable desire of increase made them fall into it. Many inconveniences followed thereupon: neither can it be thought but that much mischief must needs follow upon having more wives then one: for whereas God at first made a wife to be as an help unto man, two, or more wives cannot but be a great grief and vexation unto him by reason of that emulation that is betwixt them. Through Hagar’s means was Sarah stirred against Abraham, and Abraham grieved at Sarah’s words. Though Leah and Rachel were sisters, yet great were their emulations: the like whereof is noted of Peninnah and many others.
§. 84. Of the neere coniunction of man and wife together.
§. 84. Of the near conjunction of man and wife together.
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.
1. Parents must be left for wife: who nearer then parent and child? If man and wife be nearer then the nearest, then they are the nearest 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.
2. A man is glued to his wife. This metaphor setteth forth the nearness of a thing as well as the firmness of it: for things glued together are as one entire thing.
p. 116 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.
3. Man and wife are one flesh: many of one are made two, but no two so nearly and truly made one as man and wife.
As God hath limited a propinquity, and vnity of things, so816 are they to be accounted: but God hath thus neerely knit man and wife together, and made them one fleſh. Thoſe whom817 GOD hath ioyned together, ſaith Chriſt of man and wife: in which reſpect matrimoniall coniunction is called the couenant818 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.
As God hath limited a propinquity, and unity of things, so815 are they to be accounted: but God hath thus nearly knit man and wife together, and made them one flesh. Those whom816 GOD hath joined together, saith Christ of man and wife: in which respect matrimonial conjunction is called the covenant817 of God: so as this covenant cannot be released by any, no not by the mutual consent of man and wife (Those whom GOD hath joined together, let no man put asunder) yet may many other covenants made betwixt party and party, be released and disannulled by mutual consent of both parties.
1. This ſheweth that the tranſgreſſions of man and wife819 one againſt another are of all the moſt hainous, more then of820 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.821
1. This showeth that the transgressions of man and wife818 one against another are of all the most heinous, more then of819 friend, fellow, brother, child, parent or any other. Who would not cry fie upon that child that hates his parent, or fie upon that parent that hates his child? The heathen & savages would not think them worthy of human 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 witness thereof.820
2. This alſo ſheweth how monſtrous a thing it is to ſow822 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.
- 822. 2. Monſtrous to make debate betwixt man and wife.
2. This also showeth how monstrous a thing it is to sow821 any seeds of discord, and stir debate betwixt man and wife. The devils instruments they are therein, and a diabolical spirit is in them. For Satan most laboureth to unloose those knots which the Lord knitteth most firmly. Children of several venters, and several friends of each party, are much faulty herein. Cursed be they all before the Lord.
- 821. 2. Monstrous to make debate betwixt man and wife.
3.823 This neere coniunction betwixt man and wife is a great824 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 come825 into one fleſh.
3. This822 near conjunction betwixt man and wife is a great823 motive to stir them both up, cheerfully to perform all the duties which God requireth of either of them. For thereby they do duty, and show kindness to their own flesh. No man may hide himself from his own flesh at large: that is, no man may neglect any duty of mercy, or justice to his neighbour who is of the same stock that he is: shall then an husband or wife hide themselves from one another who in the nearest respect that possibly can be are one flesh? not because they come from one flesh, but because they come824 into one flesh.
p. 117 Hitherto of the literall ſenſe of this verſe.
Hitherto of the literal sense of this verse.
The myſticall followeth.
The mystical followeth.
§. 85. Of the matrimoniall coniunction of Chriſt and the Church.
§. 85. Of the matrimonial conjunction of Christ and the Church.
The forenamed ancient mariage law is here applied myſtically826 to Chriſt and the Church, as is euident by the next verſe, where the Apoſtle hauing reference to this verſe ſaith, This is a great myſterie. There is then a myſterie contained in it. But of what, or of whom is that myſterie? The Apoſtle himſelfe maketh anſwer, in theſe words: I ſpeake concerning Chriſt and the Church.
- 826. Quod per hiſtoriam impletum eſt in Adam, per prophetiam ſignificat Chriſtum qui reliquit patrem, &c. Aug. de Gen. lib. 2. c. 24.
The forenamed ancient marriage law is here applied mystically825 to Christ and the Church, as is evident by the next verse, where the Apostle having reference to this verse saith, This is a great mystery. There is then a mystery contained in it. But of what, or of whom is that mystery? The Apostle himself maketh answer, in these words: I speak concerning Christ and the Church.
- 825. Quod per historiam impletum est in Adam, per prophetiam significat Christum qui reliquit patrem, etc‸. Aug. de Gen. lib. 2. c. 24.
The myſterie in generall is this,
The mystery in general is this,
Chriſt and the Church are to one another as husband and wife.
Christ and the Church are to one another as husband and wife.
The particulars of this myſterie are theſe.
The particulars of this mystery are these.
The matrimoniall coniunction betwixt Chriſt & the Church is a moſt Preheminent coniunction.
Firme
Neere
The matrimonial conjunction betwixt Christ & the Church is a most preheminent, firm, and near conjunction.
Firſt of the generall.
First of the general.
The many eſpouſall, and matrimoniall titles, which in Scripture are giuen to Chriſt and the Church in mutuall relation of one to another, euidently ſhew that they are ioyned together by the honourable, inſeparable and inuiolable bond of mariage: He is ſtiled a827 Bridegroome, ſhe a Bride: he828 Welbeloued, ſhe Loue: he an829 Husband, ſhe a Wife: he an830 Head, ſhe the Body: both831 one fleſh.
The many espousal, and matrimonial titles, which in Scripture are given to Christ and the Church in mutual relation of one to another, evidently show that they are joined together by the honourable, inseparable and inviolable bond of marriage: He is styled a bridegroom,826 she a bride: he Well-beloved,827 she love: he an husband,828 she a wife: he an Head,829 she the Body: both one flesh.830
2. All things requiſite to ioyne man and wife together, doe fitly concurre betwixt Chriſt and the Church.
2. All things requisite to join man and wife together, do fitly concur betwixt Christ and the Church.
p. 118 5. He hath839 giuen her many fauours and gifts as pledges of his loue: and ſhe in teſtimony of her faithfulneſſe was vnder the Law circumciſed, and is vnder the Goſpell baptized: and doth binde her ſelfe with all the ſacred bonds and couenants which God to that purpoſe hath ſanctified.
- 839. Eph. 4 8.
Behold another euidence of Chriſts admirable loue to the842 Church, and of the neere vnion betwixt Chriſt and her. The843 former was that ſhe was his body. This, that ſhe is his wife: well might the Church ſay as Abigaile did, Behold, let thine handmaid be a ſeruant to waſh the feet of the ſeruants of my844 Lord: and as the prodigall child, Make me as one of thine hired845 ſeruants: or as the Baptiſt, I am not worthy to ſtoope downe to846 vnlooſe thy ſhoe-latchets. What a fauour then is it to be made his ſpouſe, his wife, his Queene. Great was the fauour which Ahaſh-veroſh ſhewed to Eſther, when he made her his wife: he was a great Monarch, reigning from India to Ethiopia ouer 127 prouinces: but Eſther was a poore orphane and captiue: yet was not this fauour comparable to Chriſts: for there was no ſuch diſparity and inequality betwixt Ahaſh-veroſh and Eſther, as betwixt Chriſt and the Church: neither is Eſthers aduancement to be compared with the Churches: and yet there was ſome cauſe in Eſther to moue Ahaſh-veroſh to doe what he did, for ſhe was very beautifull, and louely, and worthy to be loued: but847 in the Church when Chriſt firſt caſt his loue on her, there was no ſuch thing. No patterne of loue can be giuen any way comparable to this.
Behold another evidence of Christ’s admirable love to the841 Church, and of the near union betwixt Christ and her. The842 former was that she was his body. This, that she is his wife: well might the Church say as Abigail did, Behold, let thine handmaid be a servant to wash the feet of the servants of my843 Lord: and as the prodigal child, Make me as one of thine hired844 servants: or as the Baptist, I am not worthy to stoop down to845 unloose thy shoe-latchets. What a favour then is it to be made his spouse, his wife, his Queen. Great was the favour which Ahasuerus showed to Esther, when he made her his wife: he was a great Monarch, reigning from India to Ethiopia over 127 provinces: but Esther was a poor orphan and captive: yet was not this favour comparable to Christ’s: for there was no such disparity and inequality betwixt Ahasuerus and Esther, as betwixt Christ and the Church: neither is Esther’s advancement to be compared with the Churches: and yet there was some cause in Esther to move Ahasuerus to do what he did, for she was very beautiful, and lovely, and worthy to be loved: but846 in the Church when Christ first cast his love on her, there was no such thing. No pattern of love can be given any way comparable to this.
Let the Church therefore, and all that profeſſe themſelues848 to be of the Church, take ſuch notice hereof, as they may endeuour849 to carry themſelues worthy of this honour and aduancement: not to wax proud and inſolent thereupon, but to deſpiſe all vaine and worldly toies: to anſwer loue with loue, as the Church is ſet forth in Salomons ſong; to be ſubiect to her husband, to reuerence and obey him, and to performe all duties appertaining to ſuch a wife: ſeeking by all good meanes to maintaine the honour of her place. The Church is made a patterne of dutie to all wiues: if ſhe ſhould faile, greater p. 119 inconuenience would follow from thence, then from Vaſhties850 diſobedience.
Let the Church therefore, and all that profess themselves847 to be of the Church, take such notice hereof, as they may endeavour848 to carry themselves worthy of this honour and advancement: not to wax proud and insolent thereupon, but to despise all vain and worldly toys: to answer love with love, as the Church is set forth in Solomon’s song; to be subject to her husband, to reverence and obey him, and to perform all duties appertaining to such a wife: seeking by all good means to maintain the honour of her place. The Church is made a pattern of duty to all wives: if she should fail, greater inconvenience would follow from thence, then from Vashti’s849 disobedience.
This is the rather to be regarded becauſe it is not only a851 matter of inſtruction but of triall alſo, ſhewing both what they852 which are of the Church ought to doe, and alſo853 what indeed they will doe. Wherefore no prophane perſon that lightly eſteemeth the Lord Ieſus, no Idolater that caſteth his loue on other husbands, no ſwearer or blaſphemer that diſhonoreth the great Name of Ieſus, none that any way are rebellious againſt him, none that hate, ſcorne, ſcoffe, or hurt any of his members, can haue any comfort in this aduancement of the Church, becauſe they haue no part therein, nor right thereunto.
This is the rather to be regarded because it is not only a850 matter of instruction but of trial also, showing both what they851 which are of the Church ought to do, and also852 what indeed they will do. Wherefore no profane person that lightly esteemeth the Lord Jesus, no Idolater that casteth his love on other husbands, no swearer or blasphemer that dishonoreth the great Name of Jesus, none that any way are rebellious against him, none that hate, scorn, scoff, or hurt any of his members, can have any comfort in this advancement of the Church, because they have no part therein, nor right thereunto.
1. Chriſt is made a yoakefellow with his Church, and her companion. Vnder all the burdens which are laid vpon her, he putteth his ſhoulder to make it the more eaſie: yea, the great burdens of Gods wrath, the curſe of the law, and ſinne the cauſe thereof, hath he ſo taken on him, as he hath cleane freed his Church from them, becauſe they would elſe haue cruſhed her downe to hell.
1. Christ is made a yokefellow with his Church, and her companion. Under all the burdens which are laid upon her, he putteth his shoulder to make it the more easy: yea, the great burdens of God’s wrath, the curse of the law, and sin the cause thereof, hath he so taken on him, as he hath clean freed his Church from them, because they would else have crushed her down to hell.
2. Chriſt is as her champion to anſwer all challenges ſent vnto her, as her aduocate to plead and anſwer all the complaints that ſhall be made againſt her, as her ſuretie to diſcharge all her debts: the Church being couert-baron vnder Chriſt, he is as her ſelfe, all in all for her, and to her.
2. Christ is as her champion to answer all challenges sent unto her, as her advocate to plead and answer all the complaints that shall be made against her, as her surety to discharge all her debts: the Church being covert-baron under Christ, he is as her self, all in all for her, and to her.
4. He will aſſuredly performe all the offices of an husband, as to loue her, beare with her, prouide for her, with the like. Able he is to doe all, for he is omnipotent: willing alſo he muſt needs be, becauſe willingly he hath taken vpon him this place: he hath made himſelfe a patterne to other huſbands: will he not then doe that himſelfe which herequireth of others?
4. He will assuredly perform all the offices of an husband, as to love her, bear with her, provide for her, with the like. Able he is to do all, for he is omnipotent: willing also he must needs be, because willingly he hath taken upon him this place: he hath made himself a pattern to other husbands: will he not then do that himself which he requireth of others?
p. 120 If euer any wife might receiue comfort in a match, the Church may receiue comfort in this match.
If ever any wife might receive comfort in a match, the Church may receive comfort in this match.
The benefit of this match will yet more liuely appeare by a particular conſideration of the three forenamed properties of this matrimoniall bond, the preheminencie, firmneſſe, and neereneſſe thereof.
The benefit of this match will yet more lively appear by a particular consideration of the three forenamed properties of this matrimonial bond, the preheminency, firmness, and nearness thereof.
§. 86. Of Chriſts leauing his Father and mother for his ſpouſe.
§. 86. Of Christ’s leaving his Father and mother for his spouse.
I. The preheminencie of the matrimoniall bond betwixt Chriſt and the Church herein appeareth, that
I. The preheminency of the matrimonial bond betwixt Christ and the Church herein appeareth, that
Chriſt left his Father and his mother for his ſpouſe the Church. As Chriſt is God, God is his Father; as man, the Virgin Marie was his mother. Now the leauing of his Father muſt be taken only by way of reſemblance, in that he came from the place of his Fathers habitation, to the place where his Spouſe was. The Scripture ſaith, that he was in the boſome of his Father:857 by him, as one brought vp with him, his daily delight, reioycing alway858 before him: yet deſcended he into the loweſt parts of the earth859 where his ſpouſe was. He came out from the Father, and came into860 the world.
Christ left his father and his mother for his spouse the Church. As Christ is God, God is his father; as man, the Virgin Mary was his mother. Now the leaving of his father must be taken only by way of resemblance, in that he came from the place of his fathers habitation, to the place where his Spouse was. The Scripture saith, that he was in the bosom of his father:856 by him, as one brought up with him, his daily delight, rejoicing always857 before him: yet descended he into the lowest parts of the earth858 where his spouse was. He came out from the father,859 and came into the world.
Of the862 ſame minde muſt the Church, and all that are of the Church be vnto Chriſt: ſhe muſt forget her owne people, and fathers863 houſe. Seeing Chriſt hath gone before vs, and giuen vs ſo good an example, what an high point of ingratitude would it be for vs, to preferre father, mother, or any other before Chriſt our husband? Note what he ſaith in this caſe, He that loueth864 father or mother more then me, is not worthie of me. And againe, If any come vnto me, and hate not his father and mother, he cannot865 be mine. To hate here, is to be ſo farre from preferring father & mother before Chriſt, as rather then not to loue Chriſt, to hate father and mother. Or, ſo intirely to loue Chriſt aboue all, as our loue of parents in compariſon thereof to be an hatted. Thus Leui ſaid vnto his father and mother, I haue not ſeene him:866 for they obſerued the word, and kept the couenant of Chriſt.
Of the861 same mind must the Church, and all that are of the Church be unto Christ: she must forget her own people, and fathers862 house. Seeing Christ hath gone before us, and given us so good an example, what an high point of ingratitude would it be for us, to prefer father, mother, or any other before Christ our husband? Note what he saith in this case, He that loveth863 father or mother more then me, is not worthy of me. And again, If any come unto me, and hate not his father and mother, he cannot864 be mine. To hate here, is to be so far from preferring father & mother before Christ, as rather then not to love Christ, to hate father and mother. Or, so entirely to love Christ above all, as our love of parents in comparison thereof to be an hatred. Thus Levi said unto his father and mother, I have not seen him:865 for they observed the word, and kept the covenant of Christ.
p. 121 This then is our dutie, that we ſuffer not any naturall affection and dotage on our parents to ſwallow vp that loue we owe to Chriſt, as Pharaohs ill-fauourèd and leane-fleſhed kine eat867 vp the ſeuen well-fauoured and fat kine. How much leſſe ſhould any loue of this world, of the profits, promotions, or pleaſures of this world, draw away our hearts from Chriſt; ſhould we not rather ſay and doe as the Apoſtles did, Behold, we haue for ſaken868 all and followed Chriſt?
This then is our duty, that we suffer not any natural affection and dotage on our parents to swallow up that love we owe to Christ, as Pharaoh’s ill-favoured and lean-fleshed kine eat866 up the seven well-favoured and fat kine. How much less should any love of this world, of the profits, promotions, or pleasures of this world, draw away our hearts from Christ; should we not rather say and do as the Apostles did, Behold, we have forsaken867 all and followed Christ?
§. 87. Of the indiſſoluble vnion betwixt Chriſt and the Church.
§. 87. Of the indissoluble union betwixt Christ and the Church.
II. The firmneſſe of that bond whereby Chriſt and the Church are ſaid to be glued together, is greater and more inuiolable then that whereby man and wife are ioyned together: Death parteth man and wife: but death cannot make a diremption betwixt Chriſt and the Church: ſo as we may well from this metaphor inferre, that Chriſt and the Church are inſeparably869 knit together. I will betroth thee vnto me for euer, ſaith Chriſt vnto the Church. The couenant which Chriſt maketh with his Church, is an euerlaſting couenant. The mountaines ſhall depart,870 and the hils be remoued, before his kindneſſe ſhall depart from the Church.
II. The firmness of that bond whereby Christ and the Church are said to be glued together, is greater and more inviolable then that whereby man and wife are joined together: Death parteth man and wife: but death cannot make a diremption betwixt Christ and the Church: so as we may well from this metaphor infer, that Christ and the Church are inseparably868 knit together. I will betroth thee unto me for ever, saith Christ unto the Church. The covenant which Christ maketh with his Church, is an everlasting covenant. The mountains shall depart,869 and the hills be removed, before his kindness shall depart from the Church.
The ſtedfaſtneſſe and vnchangeableneſſe of his will, is the871 only cauſe thereof. Whom he loueth, he loueth vnto the end.872 His gifts and calling are without repentance. He is not like the873 hard hearted Iewes, who vpon euerie ſleight occaſion would put away their wiues. The Lord hateth putting away. Though874 therefore the Church, through her weakneſſe, doe depart from him, and play the harlot, yet returne againe to me, ſaith the875 Lord.
The steadfastness and unchangeableness of his will, is the870 only cause thereof. Whom he loveth, he loveth unto the end.871 His gifts and calling are without repentance.872 He is not like the hard hearted Jews, who upon every slight occasion would put away their wives. The Lord hateth putting away.873 Though therefore the Church, through her weakness, do depart from him, and play the harlot, yet return again to me,874 saith the Lord.
Three vertues there are which are of ſpeciall vſe to this purpoſe, Faith, Hope, Loue.
Three virtues there are which are of special use to this purpose, Faith, Hope, Love.
Faith is the hand whereby we lay faſt hold on Chriſt, and as it were knit him to our ſelues, as he by his Spirit knitteth vs to himſelfe. This maketh vs reſt and repoſe our ſelues on him for all needfull things: and not to leaue him for any thing.
Faith is the hand whereby we lay fast hold on Christ, and as it were knit him to our selves, as he by his Spirit knitteth us to himself. This maketh us rest and repose our selves on him for all needful things: and not to leave him for any thing.
p. 122 Hope is the anchor, which holdeth vs faſt againſt all the ſtormes of Satan, ſo as they can neuer driue vs out of our harbour, which is the Lord Ieſus Chriſt.
Hope is the anchor, which holdeth us fast against all the storms of Satan, so as they can never drive us out of our harbour, which is the Lord Jesus Christ.
Loue is the glue and ſoader which maketh vs one with Chriſt: for it is the propertie of loue to vnite thoſe that loue one another in one. Ionathans ſoule was knit with the ſoule of878 Dauid. For why? Ionathan loued him as his owne ſoule. He that loueth is well pleaſed with him whom he loueth, and ſeeketh alſo to pleaſe him, that they may mutually delight one in another. Were theſe three vertues well rooted in vs, we would ſay, who ſhall ſeparate vs from the loue of Chriſt? ſhall tribulation,879 or diſtreſſe, &c.
Love is the glue and solder which maketh us one with Christ: for it is the property of love to unite those that love one another in one. Jonathan’s soul was knit with the soul of877 David. For why? Jonathan loved him as his own soul. He that loveth is well pleased with him whom he loveth, and seeketh also to please him, that they may mutually delight one in another. Were these three virtues well rooted in us, we would say, who shall separate us from the love of Christ?878 Shall tribulation, or distress, etc‸.
§. 88. Of the equall priuiledge of all the Saints.
§. 88. Of the equal privilege of all the Saints.
This affordeth inſtruction to the more eminent in the885 Church, that like proud dames they inſult not ouer others, as if they were their hand-maids: and conſolation to the meaner ſort, that they may vphold themſelues, and poſſeſſe their ſoules with patience, and not enuie, or grieue at the outward proſperitie and priuiledges of others. In the greateſt priuiledge they are equall to the greateſt.
- 885. Vſe.
This affordeth instruction to the more eminent in the884 Church, that like proud dames they insult not over others, as if they were their hand-maids: and consolation to the meaner sort, that they may uphold themselves, and possess their souls with patience, and not envy, or grieve at the outward prosperity and privileges of others. In the greatest privilege they are equal to the greatest.
- 884. Use.
p. 123 This of the parties coupled to Chriſt. For theſe words (they two) ſhew that all the Saints are but one: Chriſt is the other of the two. The next words (are one fleſh) ſhew how neere thoſe Saints are to Chriſt.
This of the parties coupled to Christ. For these words (they two) show that all the Saints are but one: Christ is the other of the two. The next words (are one flesh) show how near those Saints are to Christ.
§. 89. Of the neere vnion betwixt Chriſt and the Church.
§. 89. Of the near union betwixt Christ and the Church.
The maine point here to be noted is, that
The main point here to be noted is, that
Chriſt and the Church are moſt neerely linked together. What886 can be neerer, then that two ſhould come into one fleſh?
- 886. Chriſtus nihil aliud deputat corpus ſuum (i.) Eccleſiam, quam ſeipſum, quia de Chriſto & eccleſia verius intelligitur, Erunt duo in carne una. Aug. de pec. mer. lib. 1. cap. 31.
Christ and the Church are most nearly linked together. What885 can be nearer, then that two should come into one flesh?
- 885. Christus nihil aliud deputat corpus suum (i.) Ecclesiam, quam seipsum, quia de Christo & ecclesia verius intelligitur, Erunt duo in carne una. Aug. de pec. mer. lib. 1. cap. 31.
This is ſomewhat more then to be of Chriſts fleſh. That ſhewes we are as it were cut out of Chriſt: this ſhewes that we are againe knit to him. That was a preparation vnto this: this is as the conſummation and perfection of all.887 Many metaphors are vſed to ſet forth the neere vnion betwixt Chriſt and his Church, but this ſurpaſſeth them all. As here we and Chriſt are ſaid to be one fleſh, ſo in another place, one ſpirit. Well therefore might the name and title Chriſt be giuen to this Spouſe of Chriſt.
- 887. See §. 70.
This is somewhat more then to be of Christ’s flesh. That shows we are as it were cut out of Christ: this shows that we are again knit to him. That was a preparation unto this: this is as the consummation and perfection of all.886 Many metaphors are used to set forth the near union betwixt Christ and his Church, but this surpasseth them all. As here we and Christ are said to be one flesh, so in another place, one spirit. Well therefore might the name and title Christ be given to this Spouse of Christ.
- 886. See §. 70.
888 It was noted on a like ground to this, that of all other perſons889 the tranſgreſſion of a wife againſt an husband is moſt hainous. What then are the tranſgreſſions of the Church againſt Chriſt? As we are much more bound vnto Chriſt for the priuiledges we receiue from him as an Head and Husband, and ſo our Sauiour hauing made with vs an euerlaſting couenant of mariage, then for thoſe we receiued from him as our Creator, Lord and Maſter: ſo are the rebellions now committed againſt him more monſtrous. To Adam that broke the firſt couenant whereby like a rebellious childe and ſeruant he ſinned againſt his Father and Maſter, mercy and pardon was giuen: but to ſuch as now breake the bond of this euerlaſting couenant, and make a totall and finall deſertion, vtterly renouncing this Husband, or by their adulterie cauſe him to giue them a bill of diuorce, there remaineth no more ſacrifice890 for ſinnes; but a certaine fearfull looking for of iudgement, and fierie indignation which ſhall deuoure the aduerſaries. This is to be noted, to make vs the more circumſpect ouer our waies, reſiſting ſinne in the beginning, and looking diligently leſt any891 man fall from the grace of God; and giuing no place at all vnto892 the Deuill. Satan will moſt endeuour to diſſolue the neereſt p. 124 bonds that God maketh. This then being the neereſt of all, we ought to be the moſt carefull in preſeruing it.
It887 was noted on a like ground to this, that of all other persons888 the transgression of a wife against an husband is most heinous. What then are the transgressions of the Church against Christ? As we are much more bound unto Christ for the privileges we receive from him as an Head and husband, and so our Saviour having made with us an everlasting covenant of marriage, then for those we received from him as our Creator, Lord and master: so are the rebellions now committed against him more monstrous. To Adam that broke the first covenant whereby like a rebellious child and servant he sinned against his father and master, mercy and pardon was given: but to such as now break the bond of this everlasting covenant, and make a total and final desertion, utterly renouncing this husband, or by their adultery cause him to give them a bill of divorce, there remaineth no more sacrifice889 for sins; but a certain fearful looking for of judgment, and fiery indignation which shall devour the adversaries. This is to be noted, to make us the more circumspect over our ways, resisting sin in the beginning, and looking diligently lest any890 man fall from the grace of God; and giving no place at all unto891 the Devil. Satan will most endeavour to dissolve the nearest bonds that God maketh. This then being the nearest of all, we ought to be the most careful in preserving it.