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THe second branch of the censure literally pronounced upon the woman as she is the body of her husband; is subjection to the husband. Hence I necessarily infer, that in the state of perfection, before the fall, there was
no other subjection of the wife to the husband, but the endeavouring of the wife in all mutuall love to be led and governed by the husband her head.
This branch of the censure therefore, doth stand with as great opposition to the state of perfection as the former; which doth manifestly appear by the twofold inseparable union of man and wife in the state of perfection, which was both naturall and spirituall; the strictest union that can be conceived by man. The naturall union is set down by Moses in these words, They shall be both one flesh: For the woman was made of the rib of the man, which is the most solid and condensate sensitive part of man, as he is sensitive; for the matter of the bone is of the blood of man: And therefore when Eve was first brought before Adam, Adam (out of the perfection of his naturall under∣stand) affirmed that Eve was flesh of his flesh, and bone of his bone. And therefore called her Mannes, according to the originall, affirming her to be man essentially, adding only the distinction of the sex of man. In which sense, the Apostle doth call the woman mans own flesh. So that if man love his own flesh naturally, he must love his wife as himself, Ephes. 5.29. The second union of man and wife in the state of perfection, was spirituall; for both were equally created in the lively Image of God, in the indivisible uni∣on of mutuall spirituall love to righteousnesse, far surmounting the most strict union under the heavens.
By this twofold inseparable union of man and wife in the state of per∣fection, by matrimoniall union; the union was inseparable: And there∣fore our Saviour speaking of Moses bill of divorcement, Mat. 19.8. told the Jews that Moses did permit that bill for the hardnesse of their heart; and that it was not so from the beginning: For, they were created male and fe∣male, whereby the one did strive to overcome the other by the mutuall offi∣ces of love. And this was the greatest subjection of the wise to the husband in the state of perfection, which was in this twofold union of mutuall love. And therefore it is said, Let no man separate whom God hath joyned together, to wit, in marriage. This inseparable union of man and wife in the state of per∣fection, as it was without any essentiall or spirituall reall difference; so it was equall, without all imperious authority, either of naturall or spirituall subjection; neither was it possible to be otherwise: for the naturall and spi∣rituall love of both, being inseparably and indivisibly one, as the love of the head to the body, and of the body to the head: Man the head could no other∣wise command his body, his wife, but by a sweet pleasing regiment of love, directing his body, as head, in all naturall and spirituall love. And there∣fore woman was made neither of the lowest or highest part of man, but of the rib, equall in situation with the region of the heart. Though this cen∣sure
therefore was pronounced upon woman, as she was the body of her husband, for being the instrument to induce her head, Adam, to the trans∣gression of the Law of God (being first betrayed her self, by Satans false de∣ceiving bewitching light;) yet let man love and honour woman, who was the happy instrument of the greatest blessing that ever came to man or Angel. And therefore now, in this state of Grace, man is by a more strict union, ob∣liged to love his wife, then if man had stood in the state of his created per∣fection: For, by his first estate, man had been but an earthly creature; for his perfection must have been eternally upon earth, while as the woman is the happy instrument that man is advanced, to be crowned with an incor∣ruptible crown of glory in the kingdome of heaven eternally. And this is the reason, that the husband, even now in the state of Grace, is to love his wife as himself; and to expresse his love, Ephes. 5.33. by his care in provi∣ding and cherishing his wife, even as he doth his own naturall life; and that she may be as dear to him as his naturall life. And consequently, to bear much with the weaknesse of her sex; for otherwise man must manifest his base unthankfulnesse, both to God and to woman, whom God hath made the happy instrument of so great a blessing, never to be forgotten by man. Let no man therefore think, that the woman is given him to wife to be made his slave; but to love her as his own naturall body: As the wife his body is to love her head, as a mutuall help and comfort to her head, (to her full power) with all submissive reverence in love to be directed by her head. This subjection therefore is still in the sweet regiment of love without all usurping imperious authority or rigorous command.
Here it may be objected: Gen. 3.37. Adam is punished for giving way to his wifes perswasion, and consequently, Adam had an imperious authori∣ty over his wife, in the state of perfection.
I answer: This Text doth necessarily inferre an equall and mutuall love, between Adam and Eve, and no wayes any imperious authority of com∣mand; neither doth God punish Adam simply for being perswaded by his wifes love, but because Adam did preferre the love of his wife to the com∣mand of his gracious God and Creator, to whose infinite love, both Adam and Eve were so infinitely obliged. In which respect all the love and com∣mand of man and woman, whosoever must be misregarded: And so much for the two branches of the censure pronounced against the woman as she is the body of her husband her head. Next therefore of the mysticall sense of the two branches of the censure.