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when Noah a ju/t man curleth Canaan, Gen. 9. And when Elijha cursed the Children ihac called him baldhead, 2 Reg. 24. they were curled indeed, for w hen ic is a just curse, and hath root in maleditfut es, then it takes place, for we fee there was a malediSiio in those persons whom Noab and Elifha curled; they had spoken evill beforc,and therefore evill is spoken of them, for one cvill is a loadstone or jet stone to draw another evill; It is that which Jerome notes upon, 1 Sam, 2.29. those that honor me I mil honor 5 their own evil shall bring forth this crop, it shall be the sparks of their own sinne.

The other poynt is this, That Cod shews us plainly that there are in curses many and diverse degrees, in that he faith not only, he is cursed, but cursed above all Cattel and every Beast os the fie Id- there are curses in lesser degrees and in greater degrees -, for as the Fathers note, there isstillans malediftio, a curse thatcomes by drops, as Dan, 9.11. And there is a curse that is powred upon us by whole buckets full, as it were, whole Seas full of curses; And in the next Chapter God pronounceth Cain accursed, as here the Serpent, but not in the fame degree that the Serpent is cursed* Now for as much as no beast is venomous and hath poyson but the Serpent, thereby we see he hath received a curse above all other beasts. Now we sec how it is veresied both of the naturall and fpirituall Serpent, Nullum naturale mdum ju/li venenum, faith the Philosophers; for all other things had and may have and use, and were good for some purposes; so that if we goe to nature, naturally there is no evill but in the Serpent. Touching which evill, we fay in the Creation, as we make no question but that the body of Man, being natural, was subject to mortality,except it had bten preserved by Grace 5 but being united to the foul, a spiritual substance, though it were naturall it should have been preserved by Grace from being mortall 5 so we make no question but the venom and poyson of the Serpent was made so, but it should have been preserved in the Serpent, that it should have been no curse, and no hurt should have come thereby, and so being evil malcditfus it draws evil consequently,as evil speech and evill reports, it can be no other wife-slid ot them, then as Christ speaks, CMatth. 23. 33. the Serpents, the generation of Viptrs,havi should they escape the damnation os Hell? Thirdly, we lay he is so in respect ot every beast, both wildc and tame, they doe both aver sari & reverftri ferpenti, not only man, but all beasts arc adversaries to the Serpent, and abhor and flic his socictic; so there is in him that natural curse above all other, but that is not so much to enquire as the other, the verefying of it in the my sticail and spiritual Scr* pent, in whom is such evil and mischief that Christ ostcncalls him evil it self, and having evil in him every mao speaks evil of him, insomuch as the wicked and ungodly dee Curse him,Ecolesii. even they that zrzihe children of the curse, as $ude calls them :• there is none, be he never so the Devils child, but will speak evil of him 5 as the children of wisdome are justified of her enemies, so the children of folly and the Devils will not stick to curse him.

Thirdly, ~~ 1biidly, MaUdicius p&> this curse takes deeper root in him than

in any other Creature, as his cvill is in a further manner in him than in any other 3 there is no beast doth that which he causeth man to doe; tor there is no wrath in wilde beasts so malicious as in man, submitting himself to the pleasures of drunkennesse and whatsoever finne elle5 no beast will drink more than shall doc him good j «»r be drunk as man, nay it it a shame to fyeak the things that are done ofihem in secret, by the instigation of Satnan and malice of the Devils wrath, BpheJ, 5.12. and the beasts never banded themselves together with weaponsto fight as men doc, and they fight but with those weapons which nature ycelds them, but man hath devised Guns and Spears one to goare another 5 neither doe they give themselves wholly to all exceffc, as man do' h. This avil wherewith man is infected by the Serpent is above that which is in bruit beasts, yea above all evil of Creatures, both wilde and tame : And it is said in that respect only, but in this a'so, that there is nb beast of the field, nor Creature in He aven or Earth, but keeps and continues in his first condition and estate wherein he was first created, but the Devill hath left his, and man, by the seducing of the Devil, hath lost his state also, and keepeth not his course in obeying his Maker, as all other Creatures doe, as Psal. 110. where a reason is rendred of it, and Psal. 3 2. Man is compared to the Beasts, yea like Horse and Mule which understand mt t If it be thus with beasts, then much more may man be ashamed, that hath reason and understanding, and yet committeth these things which bruit beasts refrain; and therefore when there is a comparison between man and the beasts, as chrisostome faith, Pejtu est compar are bestiis quaw nafei de best Us 5 and that nan that (hall live so like a beast, is worse than he that is turned into a beast, as Ntbucodonoser. In these three respects he is cursed above all other.

The last point is that which the ancient Fathers set down upon this division, that God puts down and names both these beasts that man hath service of; and in beasts, those that he hath no use of j wilde beasts, as Tygres and Lyons, and such 5 and this degree faith Augustine, that the Devil translates himself into both names both shapcsjwhich shews that the Devil can take either shape,and as wcknow in his livelie temples wherein he dwells, as Sorcerers and such, he shews himself sometime in them famentum, a tame beast to help and serve man, as Ails 16. in the Maids possessed with a spirit of Divination and sometime he will be in them a roaring Lyon, to fear us : But in whether shape he appears, whether in Maids or Boycs, he is maleditlut in both, for his intent in both is accursed, namely to seek our ruinc and destruction-, so that whether we respect the condition or comparison, it is verefied in the Serpent drvt all ether beasts.


Mulieri dixit, Admodum multiplied dolorem twin, etiam concep- am }. it. tits tut, in dolore paries liberos : quin erg* Vtrum tuum 4p* pztitm turn e/to, (sr ipjepraejlo tibi.

H E brcefe of his divisions upon the Text were, August *7. Thai this was Gods just Judgement upon Eve in «f«8. this Sentence upon her, which the Fathers very &vti P«»'st»briefly and aptly expresse by these two words, pa- mem rere & farere, that fhee should bting forth with Pmfo & payne, and obey-, inthcfirstisanaptcorrcfpon- Vartre> dence to her offence : her pleasure is* punished with paine, her delight with sorrow, according to the old Proverb, sweet meatc jind lower sawee, and so likewise is there an apt correspondence in * the other part of the punishment j for whereas triee tookc upon her to have more knowledg than her husband, and by her roeancs hec was seduced from his obedience, slice sliall bee obedient to her husband $ fhee is punished first in the law of Nature and of Nations, for all that beareth young doeth it with a groane, and by all la ves of Nations, the husband is above the wife.

Touching the particulars of the Text. First, hee will greatly in- Hcr Sorrow< crease her sorrowes $ besides the fdrrowcs in conception and bringing forrh children, her sorrow is afterwards increased 5 many a woman breedeth and beareth her owne sorrow; (he inav beare her childe to misery, if slice see it beg it increasech her sorrow; sliee may beare it to execution, as wee have too many lamentable cxamples : but the sorrow of a mother is much more increased . if it live so wickedly that (hee beare it to hell fire.

For the sorrow of Child-bearing, in the Psalmcs, arid throughout the Prophets, the greatest sorrow is compared to a worn ans laboring with childe, which is so great that many a one dyeth of it, as did Racbellj Gen. 25.18. never was childe borne without pain, according to that old verse,

Najcitur baud fine Va, fuerit qui filitts Eva*. But here God fheweth even in judgement his mercy $ for fhee sinned in foule, is punished bur in body,and that punishment it temporary ^ though the sinne deserved death eternally and which is further, . there isa blessing even in this Sentence; for to have children f though wich pain ) is a great blessing, and by the ancient Fathers is called the blessing of the womb and brests : and barrchnesse of woman is held a greater sorrow and payde, than to have children with much grirfc and payne; for when the childe is once borne, the payne is forgotren, but barrcnnrfle is to hcr a continual gfief, in the 300s Genesis vers. 1. When Rachell saw slice was barren^ and Leah fruitfull, slice envied her sister, and so great was her desire of children that unlcssesiVe had children slice would die ; So ic is a Sentence of Justice mingled with Lenity, the punishment is not with

S s rigor


* . 1— . i <—

rigor but with indulgence, it is tanquam frtnum, non flagtllumy as a bridle ratherto check, thana scourge co bruise, it is but a chastizing ofsinne in Eve, non eft quasi Ctoluber, as a Serpent to fling, but an'casic correction.

Her subjection The second part of her punishment is, That shee (hall bee subject to her Husband, and there is mercy in this also, for the best are of „ •. opinion, that in time of integiitie there was order and subordination, C,< for order is the mother of perfection - here is a subordination of as •*•••• sections, thewomansto the husbands, and of occonomicall go1 he two enjs yertraunt, for generation and cohabitation arc the two ends of marof mairi^e. th%o, and in both slice is to bee ruled by her husband some idleheaded fellowcs gather hence, That feeing women are to bee subject to men, therefore men ought not to bee subject to women $ Touchy ibe but markc, hec faith viro tuoy to thy husband : now the rule of wo* Rule of wo- men as in most Common-wealths hath beenc allowed, even so in mtn* Scripture, for Candace Qactnt of the east, and Sabats Queenearc

commended, nay it is Gods owne Law, Numb. 27. 8. That if a man die without a fount, his inheritance shall fall to his daughter, then tht ddughttr of a King is not bamdgovernment, which is her inheritance-, but ceconomicallfubjcction here is chiefly understood, that made Sara call her husband Lord. In the first of Ester you fee Fajbti the Quecne punished because slice would not obey Ahafhnerus the great King of Persia, a great Monarch, shee came not when hec sent for her, advice was taken how shee stiould bee punished for her disobedience, this offence was not only against the King, but by example against the Princes and People, for in the seventeenth verse of that Chapter, This example among ether women shall make them despise their husbands, and therefore a folcmne Sentence was pronounced against her That (hee fhottld bee divorcedanddented', the end of which Decree was, as appeareth in the end of that Chapter, That all the women through that huge Monarchy should doe their husbands honor bothgrtat andsmall, and further the King sent forth his Letters to every People after their language That every man shouldbearerule in his own house: Esther her seise was example of this, who worfluffed » with reverence her Khfg, shee must bee fubjeel unto man in regard of her weakenejje and infirmities, as Paul fpeakcrh in the Corinth/ans, Woman it not her selfe, her own, for at marriage she giveth not her (elf, but it given to her husband by a man, and after marriage shee lofeth her own name and beareth her husbands -, bee the husband wife or simple hee must beare rule over her, for subjection is the condition of all Wives, to all Husbands. Abigalell, in the first chapter of Samuel and the twenty hth verse, must as well obey Nab all her husband, as David, even of Religion this obedience is; this is the Mercy, that though hee shall rule her,yetthey both shall rule their houshold, hee shall rule her not as a King his subject or a Lord his fla ve,not i n stare but in Uvt.

* * * I • 4

i . Adtm


jfdamoVerv dixit, Qma aufcultaviftt }oci u'xoris tuœ, torn* *** 3
dijii defruflu arboris illtus quo interdixcram iibi%dicendd,
ne comedo* ex ijlo : malcditla ejlo terra propter te j -cufli[$p-
lore comedito pro<ventum ejus omnibus diebus vitd tivt:
Eaque Jpinam ^ carduum proferto tihi^ tu verd comedito %W-
bam agri. In fudore Vultus tui Vefcitor cibo} donee rfoerta-
ris in humum, cum exea defumptusfuerk : ttamputv&es^
<(sr in pulverem reverterit* d bsV ->

Aint Cbrifoftome writing upon this place, faith fedet Septemb. 17. ■}udex,non(urgit, G-od who is the Judge sitteth ,5»8* still and rileth not, he continue th his Court and AlUW ' givc.h not over till he hath given judgement up- PUfust,"'3U* on all the offenders: This is as it were the third Ojes faith that Father upon Adams offence: which sentence is conteihedin the 17. 18. and 19. ver- inrbe Senses .* In which sentence arc cohtcined two parts, the one is the ^"J*^" fault contained in the beginning of this Verse, the other is the penal- ,hin£.tw° tie contained in the end of the 17. verse to trie end of the 19. verse, i* * -'•l *vn»»*.». •

Of both these in generall, these are ihe proceedings of God First theFauk; whence the rule and patern of all Justice is grounded"; for God go- |^tdlf,thc eth here to sentence upon a cause; because thou hast heard the voice of thy Wife, and eaten the forbidden fruit:v and tipoh a Cause not al ledgedby an Accuser, but confessed by the Offender, the 12. verfc before; so that in justice God will fay to Adam ex ore tuo tejudico, I will judge thee even out of thine own mouth thou eviH Servants Luke 19.22.

Particularly, In the fault are two parts or branches; first there In (he Fanlt is an inordinate consent, the other a disordinatc act TWfiistis «*»°«l»ing». the hearing the voyce of his wife 5 The second is his eating* 1

Touching the sii ft, she giving eart to the voyce of bit wife, it is no- inordinate thing unlessc it bee accompanied with another circumstance, hee Confcnc may hearethe voyce of his wife, if fhee speak that is reason, and so the superior may hcare 1 he voice of the inferior. In the second of the Kings the fifr chapter and thirteenth Verse, the Master1 Wufrrrcar. the voyce of the Servant, in reason, If the Prophet (faith Naamans servant to Naaman) had commanded thee a great thing wouldst thou not have done it i how much rather when hee faith to thee but thu3 Wash and be cleanef and there Naaman heard the voycefcf his servant* so that licet audirevocem rationthe words of reason arc to be heard from ourlnfcriour, be it Wise, Child, or Servant-, for reason tulcth all out of the mouth of whomsoever itcommeth; but we must riot hear words noyfomc arid of wicked dcsire,but when they are brurifhj

S f 2 senfesefs,

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