A Looking-glass for Good Women, Text

A Looking-glass for Good Women · Text

p. 1A LOOKING-GLASSE FOR GOOD VVOMEN.

1 TIM. 214.

And Adam was not deceived, but the woman being deceived was in the tranſgreſſion.

THis Text is Scripture, and ſuch a portion of Scripture, as is but too proper for the times wherein we live: Other Apology, I ſhall need none for my taking it up, and handling of it in this place.

To make way to the words; Look but a little back into the Chapter, and you ſhall meet with a parcell of Apoſtolicall Canons, partly concerning Men, partly Women. The former you have in the 8. ver. Coherence.I will therefore that men pray every where, &c. The latter in the four verſes following: Wherein the Apoſtle orders the female Sex: Firſt touching their Apparell, ver. 9, 10. In like manner alſo, that the women adorne themſelves in modeſt apparell, &c. Then touching their demeanour in the publike worſhip and ſervice of God, ver. 11.12. Wherein (as Henimgius reſolves thoſe two verſes) we may take notice of a double Injunction, and a double Prohibition. Two things commanded, and two things prohibited. The things injoyned, are, that women ſhould hear and learn: 1. Silently, then ſubmiſſively: Let the women learn in ſilence, with all ſubjection, ver. 11. p. 2The things prohibited are; Firſt, their Publick teaching; Secondly, their uſurping authority over their husbands; I ſuffer not a woman to teach, nor to uſurpe Authority over the man, ver. 12. And both theſe the Apoſtle preſſeth by a twofold Argument: The former taken from mans precedency in his Creation, ver. 13. For Adam was firſt formed then Eve. The woman was made after the man, and for the man; And therefore, for her to take upon her the office of Teaching, or to uſurpe authority over the man; what were it but to invert the courſe and order of nature: The latter taken from the Womans priority in her defection: That you have in the words of the Text, And Adam was not deceived, but the woman being deceived was in the tranſgreſſion.

In which words for our better handling of them, Diviſion.we may take notice firſt of the Negative, then of the Poſitive part of them. The former concerning the firſt Man, denying him to have been deceived: And Adam was not deceived. The latter concerning the firſt woman; affirming her, firſt, to have been deceived; then, to have been in the tranſgreſſion: But the woman, &c. Three clauſes, yeelding us three diſtinct Propoſitions, or Concluſions. 1. Adam was not deceived. 2. The woman was deceived. 3. Being deceived, ſhe was in the tranſgreſsion. Touch upon each, and but touch upon them, by way of Explication, Illuſtration, that ſo I may make way to Application, which is the main thing which at preſent I aime at.

And Adam was not deceived] No? How came he then to fall? 1. How it is ſaid that Adam was not deceived.How came he to adventure upon the eating of that forbidden fruit, the core whereof yet ſticketh in the throats and hearts of all his poſterity to this day?

Anſ. Diverſly reſolved.To this is anſwered variouſly: Six or ſeven reſolutions (ſuch as they are) I finde returned to it by the Ieſuit Eſtius. Eſtius, Com. ad loc.I ſhall only ſingle out two or three of them, ſuch as I finde moſt approved of by Orthodox Expoſitours.

1. Adam was not deceived, that is (ſay ſome) not formally, not properly, 1. He was not deceived properly and formally.Propriè nemo decipitur, niſi â decipiente (ſaith Eſtius) Properly and formally no man is ſaid to be deceived, but by a Deceiver; who muſt be ſuch a one as hath animum fallendi; a minde and purpoſe to deceive; ſo was the woman p. 3deceived by the Serpent (or rather by Satan in the Serpent) intending to deceive her. But ſo was not Adam deceived. The woman in tendring the Apple unto him, ſhe had no purpoſe to deceive him. Hoc ſecit decepta, non decipiens (ſaith the foreſaid Author) This ſhe did being her ſelf deceived, not with an intention to deceive her husband: No, Merc. in Gen. 3.6.Gen 3:6that which herein ſhe did, was only out of a deſire to make him partaker of her ſuppoſed happineſſe. As for deluding, deceiving of him, it was far from her thoughts. And hereupon (ſay ſome) it is ſaid, that Adam was not deceived: But this ſeemeth a little too acute, and curious.

2. More plainly and ſimply, (in the ſecond place) Adam was not deceived, that is, not Primarily; 2. Not primarilyhe was not the firſt that was deceived: So ſome expound it, by borrowing a word from the verſe foregoing, which they conceive ſhould here again be repeated, foreign, but Adam was not firſt deceived, foreign, Verſe 13.but the Woman, &c.

3. Adam was not deceived, viz. not Immediatly by the Serpent: So was the Woman deceived, giving eare to Satan, 3. Not immediatly by the Serpent.ſpeaking in and by the Serpent, ſhe was deceived; but ſo was not Adam deceived: Deceived indeed he was; but it was by the means of the Woman, handing thoſe ſuggeſtions unto him, which ſhe had received from the Serpent: withall, ſoliciting, and inticing him; to whom he yielded, partly, Ex àmicabili quâdam benevolentiâ, out of a loving and indulgent affection towards her, and ſo was overcome, even as Sampſon was by his Dalilah, and Solomon by his Wives.

Theſe two laſt Reſolutions, (being in effect one and the ſame) we may ſafely pitch upon. Adam was not deceived, viz. ſo as the Woman was deceived: not firſtly, not immediatly, ſo was the Woman deceived; and being ſo deceived, ſhe was the Inſtrument to deceive her Husband: So it followeth; But The Woman being deceived, ſhe was in the Tranſgreſſion.

The Woman was deceived.] So ſhe was both properly, How the woman was deceived.and primarily, and immediatly. How deceived? By what Means? By what Agent? By what Inſtrument? By what Arguments and Suggeſtions? You may read them all in that third of Geneſis, which I ſhall have occaſion to reflect p. 4upon anon: For the preſent I ſhall onelyonly enquire;

Q. Why Satan ſingles out the woman to deceive her?Why Satan ſingles out the Woman? Why he firſt ſets upon her, to deceive and ſeduce her?

A. For this take a double reaſon: Satan looked upon her as a fitting Object, and a fitting Inſtrument: A fitting Object to work upon, and a fitting Inſtrument to work by.

1. A fitting Object to work upon: In as much as ſhe was the weaker Veſſell, 1. She was the more fit object to work upon, in regard of her weakneſſe.leſſe able to withſtand the ſtroke of his Temptations. Had he encountred with the Man, there might have been more probability of reſiſtance, leſſe hope of prevailing: Therefore he ſingles out the Woman, as apprehending more hopes of prevailing there, by reaſon of the naturall infirmity of her Sex.

2. As fit to work upon, ſo to work by; A fitting Inſtrument, being her ſell deceived, 2. A fit inſtrument to work by, in deceiving the man.to deceive her Husband, by conveying the ſame ſuggeſtions unto him, who would the leſſe ſuſpect what came through her hands, of whoſe cordiall and entire affection he was ſo ſully perſwaded. Such Inſtruments Satan often maketh uſe of in ſeducing of others: Vnſuſpected Inſtruments: ſuch was the Woman to her Husband. And hereupon Satan ſingles out her, that ſhe being her ſelf deceived might be the Inſtrument to deceive him, which accordingly came to paſſe; ſo it followeth in the Text.

3. The woman being deceived, ſhe was in the tranſgreſsion; foreign, in the tranſgreſsion. 3. How the woman is ſaid to be in the tranſgreſſion.The phraſe here imports two things.

1. Hereby ſhe became a Tranſgreſſour; Obnoxia facta eſt Tranſgreſsioni; So Eraſmus, ſhe became obnoxious, guilty of the tranſgreſſionof the Law of God; 1. She was a tranſgreſſour.a truth, but not the whole truth.

2. She being hereby made a Tranſgreſſour, ſhe became alſo the Author and Originall of tranſgreſsion; 2. And the Originall of tranſgreſſion.ſo Beza, Cauſa tranſgreſsionis fuit; She was the cauſe of tranſgreſsion, foreign put for foreign; ſo Ambroſe renders it well, Facta eſt in Praevaricationem. She became the means and inſtrument to ſeduce her husband, and ſo to draw him into the like tranſgreſſion. A truth, which for the doctrinall part of it, is ſo clearly held forth by the Spirit of God in that third of Geneſis, that it admits of no further, either Confirmation or Illuſtration.

p. 5That which I mainly aimed at when I took this Text in hand, Introduction to Applicationwas the making of it uſefull to the Times and Place wherein we live: Wherein, let not any of your jealous thoughts anticipate, and forerun my innocent Meditations, as if I intended to caſt any Diſrespect upon the weaker Sex, which as God hath many wayes honoured, ſo ſhall I; much leſſe, any Diſparagement upon any of the wayes of God, wherein any of them deſire to walk; not yet to rebate the edge, or cool the fervour of a holy and well tempered Zeal in them or any other. Far be all theſe from my thoughts, and yours: My intentions herein are candid, and ſo I hope ſhall my words be, free from all gall and bitterneſſe, and (as much as may be) from ſharpneſſe; which yet (I muſt tell you) the Miniſter of Chriſt may in ſome caſes make uſe of, and that not without good warrant from the Apoſtle; Tit. 1.10.Titus 1:10who writing unto Titus concerning ſome perſons that were unruly, foreign, diſorderly and Refractory, viz. to the Reprehenſions, Admonitions, and Orders of the Church, (as the Reverend Diodate gloſſeth upon the word;) and Vain-talkers, foreign, whoſe diſcourſes tended more to the ingendring of ſtrife, then to Edification; and Deceivers, Seducers, foreign, ſuch as deceived the mindes, and ſo ſeduced otherwiſe well-meaning ſoules; Verſe 13.ſuch (ſaith the Apoſtle) Rebuke ſharply, foreign, Preciſè, in expreſſe & down right termes, not ſmoothing them up in their Errors; nor yet going about the Buſh to tell them of their miſcariages; This courſe I might take: But I ſhall for the preſent (as much as may be) decline it, 1 Cor. 4.21.1 Cor 4:21chooſing rather to come unto you in the ſpirit of meekneſſe, remembring who they are whom I have chiefly now to deal with; viz. the weaker and tenderer Sex, and ſome of thoſe of tender Conſciences, I ſhall deal with them accordingly; Gen. 33.13, 14.Gen 33:13Gen 33:14Even as Jacob dealt with his Children, which were tender, and his Cattel which were great with yong, he will not over-drive them, for fear of miſcariage; but will lead them on ſoftly, ſo as they may be able to indure it. So ſhall my deſire be to deal with you, with as much mildneſſe and tenderneſſe as may be: And to that end, I ſhall baulk and decline Ʋſes of Reprehenſion, which yet the Text gives a fitting occaſion for, and the inordinate practiſes of ſome amongſt us, have too juſtly merited, of whom I may ſay, and that but too p. 6truly, That they have been, and are but too willing to be deceived; Betaking my ſelf onelyonly to Inſtructions and Directions; which I ſhall direct firſt to the one Sex, then to the other; Beginning with that which the Text directly and properly leadeth me to, the weaker Sex, the Woman; Concerning whom it informs us; Firſt, Application to Women.that ſhe was Deceived: And ſecondly, That being deceived, ſhe was in the Tranſgreſſion. Each uſefull.

Ʋſe. 1. Uſe. 1 Was it the Woman that was ſo deceived at the firſt? Then, let thoſe of that Sex learn hence to be for ever jealous of themſelves; Let them be for ever jealous of themſelves, leaſt they be deceived.Being Conſcious of their own naturall infirmity and weakneſſe, withall of their naturall proneneſſe and propenſity to be deceived and miſled; let them be for ever jealous over themſelves, cautelous and wary, leaſt they alſo ſhould be deceived. That they are naturally more prone to be deceived and miſled; Women naturally more prone to be deceived.had former ages never yielded any evidence for it, the preſent times would afford but too many inſtances of it; not to go out of thoſe walls within which our ſelves live. How many of Eves Daughters do we daily here ſee following their Mother? Praeſtigiatricem ne ſinito vivere, Exod. 22.18.Exod 22:18being deceived, drawn aſide, to the imbracing of the Errors of the times; ſome one way, ſome another.

The Woman is deceived: Preſtigiatrix potius nominatur quià proctiniores ſunt ad hoc ſietas ex infirmitate mulieres. Iun. ad. loc.I wiſh I might ſpeak it in the Language of the Text, and ſay, that The Man were not. It cannot be denyed; ſome alſo of that Sex are gone along with them, being carried away with the ſtream: But (bleſſed be God,) the number of them is not conſiderable. As it was at the firſt, ſo now, (it cannot be hid) The Woman, the Woman, ſhe is deceived.

Now ſurely, thus it would not be, were there not a naturall aptitude, Speciall Caution in them required.and inclination in that Sex to be deceived. Taking notice hereof, be excited in the name and fear of the Lord, to be the more wary, the more circumſpect over your ſelves: which if you be not, The firſt Woman, the beſt of Woman.he that deceived your great Grandmother, (a good Woman) as good, nay take it not amiſſe if I ſay, better then the beſt of you, (ſuch I am ſure ſhe was, when Satan firſt met with her,) will alſo deceive you. Hereof the Spirit of God giveth you warning, by ſetting before you this fatall miſcariage of your firſt Parent. The Woman, the firſt Woman, ſhe was deceived: And wherefore is this Recorded? Why? even as p. 7the Apoſtle ſaith of the Murmurings and Luſtings of the Iſraelites in the Wilderneſſe, and the conſequents of them; 1 Cor. 10.6.1 Cor 10:6Theſe things were for our Examples, that we ſhould not luſt as they alſo luſted; we ſhould not murmur, as they alſo murmured. So may I ſay of Eves being deceived. This ſtands upon Record for your Example, for your Admonition, to the intent, that you ſhould not be deceived, as ſhe alſo was deceived.

Q. As ſhe was deceived? Why, How was that? How the firſt Woman came to be deceived.The Reſolution of this Queſtion will prove very uſefull for our preſent deſigne and purpoſe. As the Mother was deceived, ſo are her Daughters: As the firſt Woman was deceived at the firſt, ſo are many of that Sex deceived at this very day. Looking upon the one, you ſhall ſee the other. But how was the firſt Woman deceived?

Anſ. To ſhew you how, will you go along with me, with your Patience and Attention: I ſhall lead you through the ſeverall Doors, at which this deceit brake in upon her: And as I go along, I ſhall ſtill ſhut and bar them after me, that the like deceit may not break in upon any of you at any of them.

Theſe Doors, The wayes & means of her deceiving, reduced to three Heads.theſe wayes and means (I mean) whereby the Woman came to be deceived, are many: I ſhall reduce them all to three Heads. They were either in the Woman her ſelf, or in the Inſtrument, or in the Object: In every of theſe we ſhall meet with ſome particulars ſuiting very fitly with our preſent purpoſe: All which you ſhall finde laid down in the beginning of that one Chapter, the third of Geneſis.

1. Look upon the Woman her ſelf, and ſee what there was in her that occaſioned this her deception. 1. In the woman her ſelfe.In her take notice of three or four particulars.

1. Her diſlike of, and diſcontentedneſſe with her preſent condition. God had made her after his own Image, 1. Cauſleſſe diſcontentedneſſe with her preſent condition.both Holy and Happy: So ſhe was, and ſo ſhe might have been, had ſhe but known her own happineſſe. But upon Satans tampering with her, ſhe took ſome diſlike that ſhe was not ſo well, ſo holy, ſo happy, as ſhe might have been, and as another was; ſhe was not as God. Again, God had placed her in Paradice, where ſhe had what ever her heart could deſire, the free uſe of all the choice Fruits of the Garden: Only there was one Tree, which ſhe might ſee, but not touch, at leaſt not taſte of; the Tree of p. 8Knowledge. And hereupon, being inſtigated by Satan, ſhe groweth diſcontented, and that diſcontent was the firſt ſtep to her fall and ruine: All which may be, and by Expoſitors generally is collected from Satans Suggeſtions, and her Replies to them in the ſix firſt verſes of that Chapter.

Now (beloved in the Lord) is it not the very ſelf ſame door that the Errors of the Times do ordinarily firſt break in at upon thoſe which are deceived by them, Applied to the preſent ſtate of the times.whether Men or Women? The Errors of the times breaking in at the ſame door.They firſt fall into diſlike with their preſent ſtate and condition: Notwithſtanding, that they are well, yet they are not ſo well, ſo well as they would be, and as they apprehend ſome others to be: True indeed, they do injoy many precious Liberties and Immunities: They do, or may partake in all the Holy Ordinances of God, Word, Sacraments, Prayer: OnelyOnly there is one Ordinance, which the Church at preſent hath not the exerciſe of, viz. Diſcipline, Government: And when it hath it, yet they conceive (this I ſpeak of Men, for Women never yet challenged it,) it ſhall not be put into their hands; they may no more touch it, then Vzzah might the Ark, or Eve the Apple. And hereupon they grow Diſcontented, and fall into diſlike with the preſent ſtate of the Church; and that diſcontent layeth them open to Satans deluſions, who readily worketh upon ſuch an advantage. And indeed, a greater advantage he cannot have. A diſcontented ſpirit, Satans Forge and Anvile.A diſcontented ſpirit is a forge and Anvile fit for Satan to forge and hammer any thing upon that is evil: In the fear of God would you not be deceived as your Mother was; take heed of ſuch a ſpirit: Beware how you entertain groundleſſe and cauſleſſe diſlikes, which ſhould make you diſcontented with your preſent perſonall ſtate, or the ſtate of the Church of God wherein you live.

Miſtake it not: Not but that Chriſtians may take notice of both: As of their own perſonall wants, ſo of what is defective or wanting in the Church: And taking notice of it, they not onelyonly may, but ought by all lawfull wayes and means to ſeek a ſupply: But through the apprehenſions of that defect, to grow diſcontented and impatient, ſo as thereupon to ſleight and undervalue all other the mercies which they injoy: This is a dangerous weakneſſe.

Yet ſuch a weakneſſe, as Gods own dear, deareſt ſervants p. 9are ſubject to. It was Abrahams caſe you know, Gen. 15. Gods own ſervants ſubject to it.When God cometh to him, with as ſweet and full a promiſe as could be brought to him, telling him that he was, and would be, his ſhield, and exceeding great reward: What ſaith Abraham? Gen. 15.1.2.Gen 15:1Gen 15:2Lord (ſaith he) What wilt thou give me, ſo long as I go childeleſſe? Even ſo ſay ſome amongſt us at this day, when they hear what great things God hath already done for this Church of his, and what further mercies he ſeemeth to be about to reach forth unto it, in the liberty and purity of his Ordinances; yet what are all theſe to them? ſo long as there is ſome one thing, which for the preſent they want, and for the future have little hope to injoy.

O Brethren and Siſters (for to you I am now principally ſpeaking) take we heed all of us of ſuch dangerous, A Caveat againſt cauſleſſe diſcontents.and pernitious diſcontents as theſe, the very Spawne, and firſt borne of Satan. So they were in the firſt woman; The firſt product and iſſue of Satans temptations in her, was a ſecret diſlike of, and diſcontentedneſſe with her preſent condition, the condition wherein God himſelf had ſet her; and that letteth in a Sea of Temptations upon her, ſo making way from her ſeduction.

To prevent or heal the like evil in you, Our preſent diſcontents examined, and found to be ſuch.give me leave in the ſpirit of meekneſſe a little to reaſon with you, about the ground of this diſcontent; I beſeech you, what is it that ſhould ſo far diſtaſte any of you with the preſent ſtate and condition of the Church of God in this Kingdom, and with the way, which you apprehend to be now laying forth unto you, as that you ſhould deſert the one, and decline the other? Certainly, if there be any ground at all for this diſlike, it muſt ariſe from one of theſe two heads; either from ſomething that you want and would have, or elſe from ſomething that you have, and would be freed from.

Now for the latter: What burdens are there, Old burdens taken off.which at the preſent lie upon this Church, which are ſo gravanimous, which the tendereſt conſcience, being rightly informed, may not ſubmit unto. As for thoſe ſtumbling blocks, the cauſe (or rather occaſion) of the unhappy Separation of the laſt age, (viz. Ceremonies and humane inventions, mingled with the worſhip and ſervice of God.) I think it will not be denied, but that they are removed, and taken out of the way: What then is the grievance?

p. 10Repl. But happily there is ſomething that you want & would have. Pure Ordinances here adminiſtred.And what may that be? Why, Pure Ordinances. And have you not them? Is not the word truly preached unto you? Are not the Sacraments rightly-adminiſtred amongſt you?

Poſsibly ſome may here hit that old blot, and challenge our mixtures in Church-Communion: That in participating in holy myſteries the Precious are not ſeparated from the Vile, Ier. 15.19.Jer 15:19as they ought to be.

Anſ. And are they not? I beſeech you where lieth the fault? For us of the Miniſtry, what can we do mere then we have done? And for you, hath there not been a Liberty in this place publikely granted, for any who intended to come to the Table of the Lord, to give in any juſt exceptions (in time convenient) againſt any, who ſhould tender themſelves to that holy Ordinance, being perſons juſtly obnoxious, either ignorant, or ſcandalous? together with a promiſe of a ſtricter ſcrutiny and diſcrimination for the future, according to power committed (or rather tranſmitted) by lawfull Authority: And what can be more done for the preſent?

Reply, The exerciſe of Diſcipline to be warted for.Why, but there wants the Exerciſe of diſcipline and Government for the right ordering of the Church.

Anſ. To yield it: What then? will you not ſtay and expect till that Order can be drawn up? and the power for the exerciſe thereof be duly and regularly tranſmitted?

You know whoſe ſpeech it was, 2 Kin. 6. ult.2 Kgs 6and how ill it was taken, What ſhould I wait for the Lord any longer? Let there not be ſuch a Rebellious thought in any of our hearts. We have waited, and let us yet wait. Shall we precipitate the work and run before God? it may happen unto us, as it daily doth to many others: Even as to paſſengers in a ferry boat, that will be ſtepping and leaping out before the Boat can be haled to ſhore, where ſome are over ſhoes (as Separatiſts) others over head and ears (as Anabaptiſts and ſome others) ſo drenching or plunging our ſelves into dangerous and deſtructive errors.

Reply, But wherefore ſhould we wait? When we have what is expected, yet will not that ſatisfie our deſires. There is yet ſome one thing more: And what is that? Why, the entire and abſolute government of every Church, every particular Congregation within it ſelf, commonly (how fitly, I diſpute p. 11not) knowne by the name of Independency.

Anſ. Now herein God be mercifull to us, Affectation of Independency the undoing of the world at firſt.and to his Churches: Was it not ſuch an other thing that undid the world at firſt: viz. The inordinate affectation of Independency: Our firſt parents would be abſolute: Me thinks the remembrance hereof, ſhould make us for ever jealous both of the name and thing.

Rep. But what if Chriſt have purchaſed and given ſuch a Liberty, ſuch a Priviledge to his Church? Ought not we to ſtand for the maintaining of it?

Anſ. What if? As for thoſe who make this plea, Independency of Churches no priviledge.let them but ſhew their Charter, and we ſhall yield to it.

In the mean time know we, that this is no ſuch priviledge, as it is by many taken to be: Nay, in truth no priviledge at all. For a Church to ſubſiſt alone, and to exerciſe ſuch an entire and abſolute juriſdiction within it ſelf, true, it may do it (viz. In caſe of neceſſity) but not ſo well: Adam when he was alone, he might have ſo ſubſiſted. But he who knew what was better for him concluded it, Gen. 2.18.Gen 2:18that it was not good for the man to be alone. No more is it for Churches, which are likely to ſtand, and flouriſh, ſurer and better in a holy and brotherly Combination, and Go-ordinate ſubjection, then in a divided, and affected ſingularity.

I confeſſe I am tranſported beyond my intentions: But you ſee how (as it is in errors) one thing draweth on another: I ſhall make you amends in ſome of the following particulars: You now ſee the firſt of them; paſſe we to the ſecond.

2. In the ſecond place, the woman being diſcontented with her preſent ſtate, 2. The womans inordinate deſire of bettering her condition by any way propounded.ſhe is inordinatly deſirous to better it by what ever way or means ſhould be propounded to her. I, be it to touch, and taste the Apple, though a prohibited fruit, yet ſo there may be but hopes of bettering her condition, ſhe will adventure upon it. And is it not ſo (beloved) with ſome amongſt us (as it is with many in ſome other parts of the Kingdom?) who being diſcontented with their preſent condition, they will adventure upon any way or means that ſhall be reached forth unto them by what hand ſo ever, with hopes of bettering it; It matters not though prohibited by the Laws of men, and for ought they know, may be ſo by the Laws of God, yet they will try it; p. 12ſo running from way to way (even as Solomon did from vanity to vanity) and from Church to Church, Seekers.till they have run thorow, and out-run all the Churches in the world, and ſo have loſt both the Church and themſelves, coming at length to ſtand alone (like a loſt ſheep in a deſert) as the new and ſtrange Generation of ſeekers at this day are ſaid to do.

Beloved, A dangerous adventure to try every new way.a dangerous adventure: For you (in the fear of God) take heed how you make it. Shall you ſo deal with your Bodies, take every medicine that is preſcribed you, it matters not by what adventrous, and unskilfull Emperick, you may make but ill work in the end: Surely your ſouls challenge as much, and more care from you: Take heed how you embrace every new way which is held forth unto you, how promiſing ſoever. In this caſe look before you leap; and Try before you Try: Be thorowly convinced, and ſee good and clear evidence out of the word, before you renounce, and engage your ſelves againſt any received truth; or yet againſt that way which the Church of God in this Kingdom is now holding forth unto you, betaking your ſelves to nevv vvaies different from it, much more contrary to it. Otherwiſe you may be deceived; Nay, let me tell you, this is the next way to be ſo, to pitch upon new wayes without due examination, and Tryall: So was the vvoman deceived at the firſt; being diſcontented with her firſt condition, ſhe adventureth upon a nevv way for the bettering of it, though held forth by Satan himſelf to her ruine and deſtruction.

3. A third thing in the woman, which made way for her deceiving, 3. The womans curioſity in affecting of a prohibited novelty. Gen. 3.3.Gen 3:3was her Curioſity, her affecting of Novelties, and that ſo much the rather, becauſe prohibited; Such was the Tree of knowledge: The Fruit thereof ſhe had not yet taſted: Beſides there lay a prohibition upon it: She might not touch it; So ſhe tels the Serpent, (though therein ſhe ſeemed to adde ſomewhat to the prohibition) And no queſtion this was one thing that edged her teeth, and made her fingers itch at it: It was a prohibited Novelty. And is there not a tang of this curioſity to be found generally in all the ſons and daughters of this common Mother? The Female Sex much affected with novelties.Specially in the latter. The Female Sex, how exceedingly are many of them affected with novelties? New faſhions in apparell, though never ſo uncouth p. 13and uncomely, yet if New, how are they taken up by them? The Female Sex much affected with Novelties.Thus it ſhould not be amongſt Chriſtian women. Paul teacheth them another Leſſon in the ninth verſe of this Chapter, I will that women adorne themſelves in modeſt Apparell, New faſhions.with ſhamefaſtneſſe and ſobriety, not with broyded (or playted) hair, or gold, or pearls, or coſtly aray; that is, 1 Tim. 2.9.1 Tim 2:9not affecting new faſhions, gariſh dreſſes, or rich apparell, unſuitable to their quality and degree. But thus it is amongſt too many: And is it not ſo (I beſeech you be not unwilling to hear of it) with new Opinions, new Wayes, new Doctrines, new Truths, new Light, New opinions and wayes, &c.new Teachers, new Phraſes and Expreſſions? O how do theſe affect? and that oft times for no other Reaſon, but for the Novelty of them, becauſe they are New: Specially if Prohibited, that ſets a further gloſſe upon them, making Women, (I, and Men too oft times) the more earneſt in looking after them: The men of Bethſhemeſh will be looking into the Ark, though it coſt them their lives for it, 1 Sam. 6.1 Sam. 6.19.1 Sam 6:19

Such is the corrupt nature of Man, Corrupt nature delights to ſwim againſt the ſtream.that (like as it is with ſome Fiſhes) it delighteth to ſwim againſt the ſtream. Nitimur in vetitum. Things are the more deſired becauſe forbidden. Even as it is with ſick perſons; what the Phiſician prohibites, that they moſt long for. Thus what Authority forbids, that the ſick nature of man oft times moſt affects; a truth which I might make good in many particular inſtances; But I ſpare you.

Thus it is, (and I think, if you will but every one feel your own pulſe, you will acknowledge it ſo to be,) Novelty in Religion, no commendation but a diſparagement.but thus it ſhould not be. In Religion, Novelty is no Commendation, but a Diſparagement. Even as it is with Wines; The New may be ſweeter, pleaſanter, but the Old is wholeſomer, I, and (to a judicious Palate) toothſomer too. No man having drunk Old Wine, (ſaith our Saviour,) Luke 5. ult.Luke 5(viz. being able to judge of Wine) ſtreightway deſireth New; for he ſaith the Old is better. Even ſo is it in Religion. New wayes may be ſweet, and pleaſant to thoſe that firſt enter into them. I, but the Old is better, ſafer, ſurer. And therefore it is that the Lord by the Prophet biddeth the people enquire for the Old way. Ask for the Old way, Ier. 6.16.Jer 6:16which is the good way, and walke therein. The Old way, that way which the Patriarks and Prophets walked in. And ſo the Old way, that way p. 14which the Apoſtles and Apoſtolicall Churches, being directed by the Spirit of God, walked in. This is the Old way, and this is the good way. Enquire we for this.

And is not this the way which the Kingdom is now ſeeking. The old way now ſought for in and by the Kingdom.To which end, the beſt courſe that can be thought of, hath been taken. It was the courſe which King Herod took, (and it was the wiſeſt courſe that he could take,) when he would be rightly informed concerning Chriſt himſelf, The beſt means uſed to finde it out. Matth. 2.4, 5.Matt 2:4Matt 2:5touching the place of his Nativity, he gathereth the chief Prieſts, and Scribes of the people together, conſulting with them about it. Like courſe hath Authority in this Kingdom, taken to finde out the Way of Chriſt. They have to this purpoſe gathered together ſome, many (let it be ſpoken without Flattery, and heard without Envy) of the Chiefe Prieſts and Scribes of the people; Scribes inſtructed unto the Kingdom of Heaven; ſuch as in probability ſhould be beſt acquainted with the Myſteries of that Kingdom; Men of known Piety, Integrity, Ability; And with them they have now for a long time conſulted. And what more likely courſe can be taken for the finding out of that way? Now far be it from us, Take heed of cauſleſſe preiudices againſt the way of the Kingdom before it be known.for any of us to entertain any cauſleſſe Prejudice, againſt that way before we know it; much more by any inconſiderate preingagements, by putting our ſelves into New wayes aforehand, to render our ſelves incapable of it, when God ſhall hold it forth unto us, though with never ſuch clear evidence of truth. Nay rather, as for theſe New wayes, how ſweet, and pleaſant, and plauſible ſoever they may ſeem to be; yet it will be a great deal more wiſdom to deal with them as Vintners do with their Wines, which they let stand and ſettle, before they pierce and uſe them.

Let not Affectation of Novelty, of New wayes, inordinatly tranſport any of us, leaſt thereby unawares we be brought to reject and renounce old Truth, as ſome of late times have done.

Much leſſe ſuffer we our ſelves to be carried on with a ſpirit of oppoſition, Beware of a Spirit of Contradiction.to ſwim againſt the ſtream of Authority, ſo as to like any way the worſe, becauſe Commended and Commanded; or yet the better, becauſe prohibited and oppugned. True indeed, it is poſſible the way of God may be every where ſpoken againſt, (as the Jews tell Paul concerning his Sect.) Acts 28.22.Acts 28:22But it is not therefore the way of God, becauſe ſpoken againſt. Much leſſe is it p. 15ever the better to be liked, becauſe every where ſpoken againſt True indeed, were it ſo that it were ſpoken againſt onelyonly by wicked and ungodly men, or by Time-ſerving ſuperſtitious Formalists; this might be like a dark ſhadow to a beautifull Picture, that maketh it the more Lightſome; or a dark foyle, to a fair Diamond, which maketh it ſparkle the more. But when a way ſhall be oppugned by good men, holy men, learned and judicious men, and that not by a few private ſpirits, but by the generall conſent of the Churches, in this caſe certainly ſuch oppoſition renders it at leaſt very ſuſpicious. Let not any of us then like a way the better for this. Much leſſe becauſe Lawfull and Chriſtian Authority ſtrikes in againſt it. In this caſe Chriſtians ſhould be very wary, and tender, Rom. 13.1, 2.Rom 13:1Rom 13:2leaſt in oppoſing and reſiſting the Powers which are of God, they alſo reſiſt God in them. I have done with the third Particular. Take but one more.

4. And that was, the Womans Incogitancy, or unadviſedneſſe in Parleying with the Serpent, 4. The womans unadviſedneſſe in parlying with the Serpent in the abſence of her husband, and conſenting to him without his privity.entring diſpute or conference with him about a received Truth, and that not onelyonly hearing of him, but hearkning unto him; nay, yielding, and conſenting, and ingaging her ſelf by an Act of her own, and all this without the privity of her husband, whom God had ſet over her, and who might have been able to have Reſolved and Informed her better. This (ſaith Pareus) this unadviſedneſſe or Raſhneſſe, (call it as we will) was the beginning and firſt occaſion of her downfall. And ſurely ſo it hath been in many of her Daughters, who have been deceived and ſeduced by the very ſame means, Parum conſultò ſe certanimi periculoſo committit marito abſente vel inconſulto. Iſta ſive incogitantia, ſive temeritas principium fuit & occaſio ſequentis lapſus. Pareus, in Gen. 3. ver. 2.Gen 3:2viz. through their own Adventrous Raſhneſſe in hearkning to ſubtile Deceivers, and Dangerous Seducers, (theſe tearms, when ever I uſe them, let it not be conceived that I have the leaſt thought of reflecting upon any of our Reverend and Godly Brethren of the Congregationall way, whoſe perſons I reſpect and honour, but in reference to ſome others, who by their ſmooth and ſubtile inſinuations, have drawn ſome of the weaker Sex into dangerous and deſtructive Errors,) and not only hearkning, but yielding, conſenting, ingaging themſelves in their wayes, and that without the conſent or privity of their Husbands, or without adviſing with any other who might have been more able to inform them.

This latter clauſe I cannot but take notice of, and let you p. 16know that I do ſo. The unwarrantableneſſe of womens ingaging them ſelves in new waies without the privity or conſent of their husbandsNot but that I might alſo take juſt occaſion to deal with the former, viz. the unwarrantable raſhneſſe and preſumption of ſome women in imbracing, and ingaging themſelves in new vvaies without the privity of their husbands (and ſo of children without the conſent of Parents) to whom they are ſo far in duty bound, as to take their advice, (ſpecially if they be able to give it) however to acquaint them with their intentions, and the reaſons of them, deſiring their conſents: But letting that paſſe now, Peoples ingaging themſelves in new waies without conferring with their Miniſters.which probably I may have occaſion to touch upon again hereafter.

The latter I cannot but take notice of, as being a matter which ſomewhat concerneth my ſelf, and my fellow-labourer in the Miniſtery here; whom God in reſpect of our Miniſteriall Office, hath appointed to be as Counſellors to his people in things appertaining to himſelf: So runs that old Statute: They ſhould ſeek the Law at the Prieſts mouth. Mal. 2.7.Mal 2:7Such is our Office, and ſuch uſe our people ought to make of it. But how few are there that do it? Herein let me appeal to the conſciences of thoſe that are gone aſide into any of the Errors of the times, how ſew are there of them that ever addreſſed themſelves to either of us to be reſolved in their doubts, and ſcruples of this kinde. Some I will not deny but have done it, who through the bleſſing of God have been at leaſt ſtayed, if not ſatisfied. But how few?

Reply, I know what will here preſently be replied; Though we have not heard of them, yet ſome others have: ſuch as they apprehended able enough to reſolve them.

Anſ. But who were thoſe others? were they not ſuch as they were perſwaded would ſpeak what they were deſirous to hear? A pretended, but falſe way of ſeeking reſolution.Such whoſe judgements they knew beforehand to be conſonant, and agreeable to their own mindes and wills: If ſo, then this is not the way to be reſolved, but rather to be confirmed in a Reſolution. You know it was Ahabs caſe, (let none abuſe the Compariſon, by ſtretching it beyond the Staple, extending it beyond the point to which it is intended. Sure I am, our Saviours parables of the Theef, and unjuſt Steward will bear it out) Ahab pretending to ſeek reſolution concerning his expedition againſt Ramoth-Gilead, 1 Kings, cap. ult.whether he ſhould go up to it, or no, he conſults with the Prophets about it. But what Prophets? p. 17His own Prophets, ſuch as he preſumed would ſpeak what he would have. But as for that other Prophet of God whom Jehoſhaphat mindes him of, in as much as he ſuſpected him to be of another minde, and ſo would be averſe to his intended deſigne, therefore he declines him, is loath to confer or conſult with him. Now this I ſay, is not to ſeek, but rather to confirme Reſolution. The moſt probable way to be reſolved in ſcruples.The way to be reſolved in ſcruples and doubts of this nature, is to hear what both parties can lay, ſpecially thoſe of a differing judgement from our ſelves. This is the moſt probable, and rationall way to be rightly informed.

And is it ſo? The more is the wonder that it ſhould be ſo much neglected, and declined as it is, and that not onelyonly in private, but (as the report is) alſo in publick. Strange, are there any ſuch? (I ſhould hope there are not) who are ſo far wedded to their own wills, as to take up reſolutions aforehand, in caſe their opinions be medled with, An evadence of ſome that are too willing be deceived.or their wayes touched upon, though never ſo tenderly, yet they will come no more at the publick Ordinance, at leaſt not to hear ſuch a Miniſter? Now ſurely Chriſtians, Is this Chriſtian? Even Foelix the Heathen was of a better minde, or at leaſt durſt not avouch ſuch high, and preſumptuous obſtinacy: At the hearing of Pauls Sermon, he was troubled, and much troubled, yet he promiſeth to hear him again another time. Shall any dare to reſolve otherwayes? Let them take this home with them: Act. 24 25.Acts 24:25This is but too clear an evidence, that they are but too willing to be deceived.

I have done with the firſt head of particulars, taken from the woman her ſelf, who gave occaſion to her own deceiving, by her Diſcontentedneſſe with her preſent condition; her inordinate deſire of bettering it by what ever way ſhould be propounded; her Curioſity in affecting of prohibited Novelties; and her unadviſed raſhneſſe in parlying with the adverſarie about a received truth, and not conſulting with her husband about it.

Paſſe we now to the ſecond head, looking upon the Inſtrument which Satan made uſe of in deceiving the woman, 2 The Inſtrument by which the woman was deceived.the firſt woman, the beſt of women. And here again we ſhall meet with diverſe particulars, all very fitly appliable to our preſent purpoſe: Refer we them to two heads. The Quality of the Perſon, and his Arguments.

p. 181. For the Quality of the Perſon. In the generall, an unſuſpected Inſtrument. 1. The quality of the perſon; an unſuſpected Inſtrument.Such Inſtruments doth Satan at this day make uſe of, in perverting and ſeducing of ſimple and wellmeaning ſouls; unſuſpected Inſtruments; ſuch as are neither ſuſpected by themſelves, nor others, to do any ſuch office.

1. Not by Themſelves. Certainly the Serpent in deceiving the woman had no purpoſe, Such Inſtruments now made uſe of by Satan.no intention to do what it did. Only Satan made uſe of it as his Inſtrument, ſpeaking in it, and by it. And ſurely ſo is it with many of thoſe who are made inſtrumentall in ſeducing and drawing others into errors at this day. What herein they do, it is Praeter intentionem, they have no ſuch thought, 1. Vnſuſpected by themſelves.no ſuch purpoſe. Only they are ſecretly acted, and carried on by Satan, who worketh in them and by them, being unſuſpected by themſelves. It was the caſe of that Old Prophet, 1 Kin. 13.15. (as is moſt probably conjectured) in deceiving, ſeducing of the Man of God, that cryed out againſt the Altar at Bethel; In turning him out of his way, he had no ill deſigne upon him, no evil intent towards him. What he therein did, he did only to expreſſe his affection to him, by giving him the beſt entertainment he could: Yet we ſee what was the iſſue. However, ſure we are, it was Peters caſe, when he ſuggeſted that Counſell to his Lord and Maſter, that he ſhould not go up to Ieruſalem, but rather decline that ſervice, thoſe ſufferings, which he had told his Diſciples awaited for him there. Mat. 16.22.Matt 16:22Be it far from thee Lord (ſaith he) This ſhall not be unto thee. (Councell as pernicious, as any that the Serpent gave to the Woman (had it been followed) the ſalvation of mankinde depending upon the one, as the deſtruction thereof did upon the other:) Full little did Peter think what diſſervice herein he did; That he ſhould have any hand in croſſing the determinate Counſell of God, or in hindring that great good work, which his Lord and Maſter was then about, the Redemption of mankinde. No, what herein he did, he did it out of a true cordiall affection to his Lord and Maſter. Yet was he herein ſecretly inſtigated, and acted by Satan, abuſing and perverting his good intentions, to ſiniſter, dangerous, and deſtructive ends. So much is intimated by our Saviour himſelf in that tart Reprehenſion of his, Ver. 23.Get thee behinde me Satan, &c. Certainly ſo fareth it with ſome, with many at this day; who p. 19are ſo active in drawing people aſide into the errors of the Times. This they do, not out of any ill will they have either to Chriſt or them; but rather out of a zealous affection which they bear to both. Only they are herein ſeeretly acted by Satan, who maketh uſe of that their prepoſterous zeal to the furthering of his own deſignes, in diſturbing the peace of the Church for the preſent, and (if it might be) in hindering that great good work in hand, the Reformation of it for the future. Thus Satan maketh uſe of Inſtruments not ſuſpected by themſelves.

2. Much leſſe by others: Full little (without Queſtion) did Eve think, 2. Vnſuſpected by others.that ſuch deadly poyſon ſhould be breathed out of the mouth of that ſmooth Creature, as ſhould impoyſon her, and all her Poſterity. And as little do many well-meaning ſouls at this day ſuſpect, that they ſhould ſuck errors from thoſe lips, which they apprehend to be like the Spouſes lips, Cant. 4. Cant. 4.1….Song 4:1(and in ſome reſpect they are ſo) Dropping as the Honycombe, having Hony and milk under their tongues; ſuch tongues as afford them many ſweet and ſoul-refreſhing inſtructions, and conſolations. And yet even through ſuch lips doth Satan ſometimes breath forth both dangerous and deadly poyſon.

A truth which may be verified in ſome of the Antinomian and Anabaptiſticall Teachers and Preachers of the times. In whoſe Sermons and writings there may be found ſome very uſefull, profitable, comfortable Truths; and thoſe happily ſet out with ſweet, and ſoul-Raviſhing expreſſions. But withall, there is a mixture of poyſon with that hony: dangerous, and deſtructive errors, being interwoven with thoſe Truths. Interwoven, and that as Thread is ſometimes with ſilke, where the warpe frets, and eats out the woofe: Or like ſome of thoſe leaprous garments ſpoken of in Leviticus, Lev. 13.48.Lev 13:48where the Warpe might be clean, and yet the woofe infected with the Plague of Leproſie. Such Inſtruments doth Satan make uſe of in venting, and propagating of the errors of the times (in this not unlike the Serpent at firſt) unſuspected Inſtruments.The Serpent then an Innocent, but ſubtle Creature, both applyed to ſome ſeducers.

I might deſcend here into ſome particulars, taking notice of ſome qualities in the Serpent at that time, which may very fitly be applied to ſome of thoſe ſeducers which are abroad in the world: as viz. his Innocency, and ſubtilty. The Serpent p. 20was then an Innocent, Gen. 3.1. 2 Cor. 11.3.Gen 3:12 Cor 11:3and harmleſſe Creature, as all the reſt of the Creatures then were before the fall; though full of poyſon within, yet outwardly harmleſſe: But Secondly, a ſubtile creature foreign The Serpent was more ſubtile then any beaſt of the field. And truly if we look at ſome deceivers (inſtance in that Serpentine brood of Romiſh Ieſuites, Romiſh Ieſuits, and ſome Engliſh Anabaptiſts dangerous ſeducers.and I ſhall take leave to joyn ſome Engliſh Anabaptiſts with them) ſhall we not finde them ſuch, and that both for Innocency and ſubtilty? For Innocency; in their lives demure, auſtere, harmleſſe, blameleſſe not to be cenſured, not to be taxed. But withall ſubtile; I, more ſubtile then any ordinary generation of men; hiding their poyſon; withall, ſlily inſinuating and winding themſelves into the boſoms of others by their ſmooth and plauſible inſinuations: Cloſely conveying themſelves, and cunningly creeping in and out by their ſubtile evaſions and diſtinctions, even as the Serpent could in and out of the Garden.

Such Deceivers (my Brethren and Siſters) there are abroad in the world; even ſuch as the Apoſtle ſpeaketh of Eph. 4. Who by their ſleight of hand (their Cogging and Cheating, ſo the word there properly ſignifieth (foreign) a Metaphor taken from playing at Dice, Eph. 4.14.Eph 4:14where Cheaters can Cog the Dice to make them ſerve their own turnes) and cunning craftineſſe, lie in wait to deceive. I will not charge this place with any of this kinde. 2 Tim. 3.6.2 Tim 3:6Yet poſsibly there may be ſome ſuch, who (as the Apoſtle deſcribeth them, 2 Tim. 3.6.) Creep into houſes, and lead captive ſilly women. And truly, it is to be feared ſome ſuch there have been even in this place, who though themſelves be gone, yet they have left ſome of their ſtings behinde them.

Now the caſe ſtanding thus, Great need of caution.that Satan maketh uſe of ſuch Inſtruments (ſuch as the Serpent at firſt was) in the generall, unſuſpected Inſtruments; In particular, Innocent, and ſubtile Inſtruments; O what need have you to be cautelous and wary? Not beleeving every ſpirit: That is Saint Iohns advice, 1 Ioh. 4. Every ſpirit, 1 Ioh. 4.11.1 John 4:11that is, every one that pretends to, and boaſts of the ſpirit: Nay, in this ſenſe, believe not any ſpirit. What ſaith the Apoſtle, Rom. 3.4.Rom 3:4Rom. 3. Let God be true, and every man a lyar. God only is Infallible. As for men, be they what they p. 21will, they are Lyars, and that both Paſſively, and Actively, ſubject to be deceived themſelves, and to deceive others. You ſee it in our common Mother, who hath transferred this her naturall infirmity to all her Poſterity. And therefore Try before we Truſt. Try the ſpirits whether they be of God. Not reſigning up our belief to the judgement of what ever man or men. Though never ſo learned, never ſo holy, never ſo wiſe, never ſo innocent, yet take heed of giving the divine honour of an abſolute credence unto them, which is no leſſe then a a kinde of Anthropolatreia, a piece of Man-worſhip. But try their spirits; and try their Doctrines.

This I ſpeak in the firſt place with reference to my ſelf. The Spirits and Doctrines of all men to be tried.What ever ſhall fall from my mouth, take it not up, unleſſe you ſee evidence for it, either in the vvord, or in the nature of the thing. And I wiſh you would do the like by all others. As for hearing of others, (ſuch I mean as are, (or at leaſt have been) Miniſters; for as for meer private perſons, Teaching Brethren (as they are called) I dare give no allowance to the publick exerciſe of their gift (as they call it) for which I know no warrant that they have either from God or man unleſſe it be in caſe of neceſſity, which (bleſſed be God) is not our caſe) but for the hearing of others, though in ſome things of different judgements, yet (ſo it may be done without any affront to Authoritie, and without giving any countenance to any of the errors of the times, and particularly to that of Separation) I diſ-allow it not. Only therein, take heed of ſucking in, and ſvvallovving dovvn all ſuch doctrines as ſhall be delivered by them, and that without any chewing, taking them upon the credit of the ſpeaker, leaſt in ſo doing, together with ſome truthes, you alſo ſwallow downe ſome errors. So was your first mother deceived, viz. by giving ear to an unſuſpected Inſtrument, and taking the word from his mouth without due Tryall, ſhe took in that which might have proved the ruine of her, and all her poſterity. This for the Quality of the perſon.

Come we now to his Arguments. 2. The Arguments which Satan put into the Serpents mouth.What were the Arguments which Satan putteth into the Serpents mouth for the deceiving of our firſt parent? What were thoſe Reaſonings, thoſe foreign (as Paul calleth them, 2 Cor. 2.11.) thoſe p. 22Devices, thoſe Wiles or Methods (that is the Apoſtles word, Eph. 6.11. foreign) which this grand Deceiver here maketh uſe of? Of theſe take we notice of four or five.

1. The firſt is a doubtfull interrogation, wherein he questioneth a received and known Truth. 1. A doubtfull Interrogation, calling a known Truth into queſtion.Yea, hath God indeed ſaid, ye ſhall not eat of every Tree of the Garden? Gen. 3.1. This Prohibition Eve had either heard from Gods ovvn mouth (as is moſt probable) or elſe ſhe had received it from her husband, and that with ſuch ſtrong and clear evidence, as that ſhe was fully convinced of it, as appeareth from the ſecond, and third verſes of that Chapter: Now Satan having to deal with her, the firſt thing that he attempts, is to kindle a jealouſie in her breaſt concerning that word; to render it ſuſpitious to her, as if either it were not true, or at leaſt not equall. And is not this the way whereby Satan ordinarily prepareth the hearts of thoſe whom he intendeth to deceive, for the receiving of his ſuggeſtions and deluſions? Firſt, he ſhakes and unſettles them, by bringing them to call in queſtion, received and knovvn truths; ſuch truths as they have by clear evidence been formerly convinced of. A practiſe which this ſubtile Sophiſter never made more uſe of then in this age, Sceptiſciſme in Religion a dangerous evilwherein many Chriſtians are turned meer Scepticks, Queſtioniſts, queſtioning every thing, ſcarſe building upon any thing. How many truths of God (clear and evident truths) are by ſome in this age called into queſtion, (and thoſe ſome of them of very great and high concernment) which former ages ever looked upon as undoubted and unqueſtionable. Now what a ſubtile piece of Sophiſtry is this? Hereby Satan firſt renders the truths of God, and the wayes of God ſuspitious unto men, drawes a jealouſie upon them, and ſo prepares their hearts for the drinking in of many dangerous, and ſome damnable errors. In the fear of God take we heed how we give entertainment to any ſuch faithleſſe doubtings and queſtionings.

Not but that Chriſtians both may and ought to deſire, How Chriſtians may que…tion received and known Truths, and how not.and indeavour a further ſettlement, and eſtabliſhment, in known and received truths. And to that end they may take notice, not onelyonly what can be ſaid for them; but what can be ſaid againſt them, that ſo they may not take things upon truſt, but may ſee with their owne eyes. But to call any of them in queſtion p. 23without ſome good, and cleare, at leaſt probable evidence, this, as it is dangerous to our ſelves, ſo is it injurious to the truth, and diſhonourable unto that God whoſe Truth it is. Which of us but would account it ſo for our ſelves, to have our names brought in queſtion, much more to have our perſons brought to the barre, meerly upon the groundleſſe information of ſome jealous head, without any evidence at all. Take we heed therefore how we ſo deal with the truths, or wayes of God.

Specially how we bring them to the Barre of mans judgement, calling in queſtion the equity of them, Take heed of bringing Gods truths or wayes to mans barre. Ezek. 18.25.Ezek 18:25the equity of Gods decrees, precepts, prohibitions, diſpenſations, providences. So did ſome of the Iewes of old, as the Prophet Ezekiel chargeth it upon them, Ezek. 18. Ye ſay the way of the Lord is not equall. And even ſo do ſome at this day make bold to weigh the myſteries of Heaven, viz. the decrees, and providences of God, at the beame of their owne carnall reaſon, queſtioning the equity of them, which becauſe they cannot ſee, they will not beleeve, (the caſe of Arminians, and Socinians.) A high and dangerous preſumption, which who ſo giveth way unto, is in the direct way to be deceived. So was our firſt Parent deceived at the firſt, by hearkning unto Satan, queſtioning the truth or equity of a Divine prohibition. Hath God indeed ſaid? &c.

2. In the ſecond place; the next ſtep that Satan maketh, is from queſtioning to oppoſing; from a doubtfull interrogation, 2. Confident oppoſition.to a peremptory negation. Having queſtioned Gods precept, now he denies his threatning, which he doth with a great deal of confidence. Nequaquam morieminis, Ye ſhall not ſurely dye, Gen. 3.4. Applied to the times.Gen 3:4or ſurely ye ſhall not dye. And is not this the method wherein Satan ſtill proceeds with ſuch as he ſeduceth, and draweth into Errors? Firſt he brings them to queſtion received truths, then to oppoſe them; and that not in a ſubmiſſive and humble, but in a confident and peremptory way. A property very obſervable in many of the Sectaries of the times. For a time they ſtand doubting, and wavering; and if partly reſolved, yet they carry their differences in judgement with ſome faire reſpective moderation, but afterwards they grow ſo confident, ſo peremptory, ſo violent, and that not onelyonly in maintaining their own p. 24opinions, and wayes, but in oppoſing, and affronting all others who are contrary minded, as if they had received ſome immediate revelation from Heaven. Now truly, ſuch confidence, at leaſt ſuch violence, doth not become humble Chriſtians: Specially in points controverſall betwixt them and their brethren; and thoſe neither of, nor neer the foundation. True, were they fundamentalls, principles of Religion, now confidence, and earneſtnes do well. foreign, It is St. Iudes word in the fourth verſe of his Epiſtle, Iude 4.Jude 1:4That ye contend earneſtly for the faith once given to the Saints. But being onelyonly matters of order, (ſuch as moſt of the differences of the times are about) now Chriſtians though poſſibly they ſhould be in the truth, yet they may be ever earneſt and confident.

3. In the third place, This grand deceiver, from confident oppoſition he falls to an unjuſt and foule crimination, 3. Vnjuſt and foule crimination; charging Gods way with rigour and envy.changing this way, theſe proceedings of God, both with rigour, and envy. With rigour, as if God had dealt hardly with our firſt Parents in abridging them of their liberty, not allowing them to eat of that tree, as well as the reſt. So much is inſinuated in that interrogation, v. 1. Yea; hath God indeed ſaid, ye ſhall not eat of every tree in the Garden? Interrogatio criminantis, or calumniantis. As if he had ſaid, this a very hard thing that you ſhould be ſo reſtrained, ſo abridged of your liberty. With envy; as if God had envied the happineſſe and perfection of man, ſpecially his perfection in knowledge. So he chargeth it expreſly, v. 5. for God doth know that in the day ye eat thereof, then your eyes ſhall be opened, and ye ſhall be as Gods.

And is not this the very direct courſe that Satan taketh in the deceiving of many ſimple well-meaning ſoules at this day? Applied to the timesviz. to prejudice them againſt that way of God which is intended to be ſet up in this Kingdom, and that by caſting the like foul criminations upon it, that he may thereby render it not onelyonly ſuſpicious in their eyes, A generation of ſerpents ſtirred up to blaſpheme the Church; and way of God in this kingdom. Pſa. 140.2.Ps 140:2but Odious. To this end it is, that he hath of late ſtirred up, and ſet on work ſuch a Generation of Serpents. So I may well call them, and that without any breach of Charity. For ſure I am, (as David ſaith of his Doeg, and ſome other Whelps of that litter, his virulent and foulmouthed Adverſaries,) They have ſharpned their tongues like a Serpent; Adders poyſon is under their lips. Selah. So ſaith David p. 25of ſome in his time, ſetting a Note of Admiration upon their heads, (Selah.) And truly ſo may we upon ſome in our time. When we read the writings of thoſe Shemei's and Rabſhakehs, whom Satan hath of late ſtirred up to revile, and blaſpheme the wayes of God, the Ordinances of God, the Church of God, the Miniſters of God, the People of God, well may we ſet a Selah upon their heads, and ſtand and wonder; wonder that ever any that profeſſe the name of Chriſt, ſpecially ſuch as pretend to greater ſtrictneſſe then other of their brethren, ſhould ever dare to belch out ſuch prodigious blaſphemies, as thoſe libellous Pamphlets are ſtuffed withall.

But what are the criminations of theſe accuſers of the brethren? Crimes charged, the ſame with theſe of the Serpent.What are the crimes which they ſo deeply charge upon that way which they apprehend to be now ſetting up in the Kingdome?

Why, even the very ſame with thoſe which the Devil here putteth into the mouth of the Serpent (ſo as you may plainly ſee where they found them, and from whence they had them) viz. Rigour, and Envy. Amongſt their many foul and virulent charges, which they diſcharge upon this way, you may obſerve theſe two to be the chiefe and principall.

1. Rigour; That any way, which hath the name of God called upon it, ſhould be prohibited. 1. Rigour.That people ſhould be reſtrained from the profeſſing and holding forth of what Religion they pleaſe, at leaſt in what way they pleaſe; Oh this is a rigorous abridgement of their Chriſtian Liberty, ſavouring too ſtrongly of the Egyptian Task-Maſter. A thing not ſufferable, that Conſcience ſhould be tyed and fettered, and not left at Liberty, not only to think, but in matter of Religion to speak, write, profeſſe, practiſe, hold forth what it pleaſeth. Here is the great Charge.

A Charge how like to that of the Old Serpents here? Paralleld with that of the Serpent.even ſo like, as if it had been ſpit out of his mouth. Yea, (ſaith the Serpent) Hath God indeed ſaid, ye ſhall not eat of every Tree in the Garden? What a rigorous and injurious reſtraint is this, that they for whom all theſe Fruits were made, may not uſe them at their pleaſure? Even ſo ſaith the Spawn of this Serpent now; Yea, hath Authority indeed ſaid, Ye ſhall not proeſſe what Religion you pleaſe? Nor yet hold forth the true p. 26Religion in what way you pleaſe? What a rigorous reſtraint is this? that they who were borm Free-men, ſpecially ſuch as are ſet at liberty by Chriſt, may not enjoy the uſe of this their liberty? That they for whom all the Ordinances were inſtituted and ordained, may not enjoy them, and uſe them as they ſhall think fitting. This is a thing which they know not how ſufficiently to declaime, and inveigh againſt. And thence are thoſe loud outcries of Tyrannie and Perſecution Tyrannie worſe then Prelaticall, and perſecution as bad as ever Antichriſtian was. And as they charge this way with Rigour;

2So with Envy. 2. Envie.That ſome Ordinances and Adminiſtrations ſhould be peculiarly appropriated to ſome particular perſons; Preaching, to the Miniſters of the Goſpel, ſuch as are devoted and ſet a part to that worke; Adminiſtration of Cenſures and Diſcipline to them, and ſome ſelect perſons joyned with them, ſo as in the mean time the generality of the people ſhall be excluded; Private Chriſtians how great ſo ever their abilities be, yet may they not exerciſe their gifts in a publick way, to the publick edification of the Church; much leſſe may they intermeddle with the Government of the Church, What is this (ſay they) but Envy? even the height of envy. What was it that made that buſie young man to bring his complaint to Moſes againſt Eldad and Medad, Numb. 11.26, 27, 28.Num 11:26Num 11:27Num 11:28that being private perſons, perſons out of Office, yet they prophecied? Was it not Envie? And what made the Diſciples to inhibit that man in the Goſpel, the Exerciſe of his gift in caſting out of Devils, only becauſe he did not joyne himſelf unto them? was it not, Envie? And what elſe is it (ſay they) that maketh the Ministers of the Church to appropriate the Office of preaching to themſelves? Surely nothing but Envie to the people. They know well enough that in caſe there were a libertie left for every one to exerciſe his gift as he pleaſed, the people would ſoon attain ſuch perfection in knowledge, as that their Teachers would be deſpiſed and brought into contempt. And hereupon alſo is it, that they exclude them from intermedling in publick Adminiſtrations, in managing the buſineſſe of the Church, only to maintain their own Prelaticall dignity and pompe. Such are the ſuggeſtions which of late have fallen from the pens of ſome, and mouths of many.

p. 27But alas, Paralelled with that of the Serpent.are they not again the very ſame with that of the Serpent here, which he chargeth upon God himſelf? For God doth know (ſaith the Serpent) that in the day ye eat thereof, then your eyes ſhall be opened, and you ſhall be as Gods. And even ſo ſay they, Miniſters know well enough that in the day there is ſuch a liberty granted as is deſired, the peoples eyes would be opened, and they would be as Gods, equall to themſelves, both in knovvledge and Authority. The Parallel you ſee runs ſo punctuall and full, that me thinks the very comparing of them together ſhould be a ſufficient diſſwaſive to people, to keep them from giving any entertainment unto ſuch foul ſuggeſtions, which are (as you ſee) ſpit out of the mouth of the Old Serpent. Yet take one or two of theſe ſleights more. I will be brief in them.

4. In the fourth place; Satan caſting this Crimination, 4. New light held forth.this charge upon this vvay, theſe proceedings of God with man; withall he holdeth forth unto the Woman a New-light concerning it, telling her that which neither ſhe nor her husband before ever heard of, giving her another reaſon and ground for that Prohibition, then ever ſhe dreamed of. God doth knovv (ſaith he) that in the day ye eat thereof, Applied to the Times.your eyes ſhall be opened, &c. And is there not a great deal of ſuch nevv light held forth in this Kingdom at this day? Strong Doctrines Preached, Printed, Vented; ſome of which having lyen aſleep, nay dead and rotten, for more then a thouſand years together, are now awakened, and revived. Others of them never hatched, never diſcloſed untill this preſent age. And theſe are held forth to the world as New-light, which being brought to the Teſt, upon due Examination and Tryall, will be found to have no more light in them, then was in this ſuggeſtion, which the Serpent here holdeth forth to the woman. So as we may ſay of them (as that Greek Critick did of the Bow, foreign, The name of it ſignified life, but the work was death) that are in name Light, but in truth Darkneſſe.

5. In the laſt place; 5. A promiſe of ſome great good.Holding forth new-light to the woman, withall he maketh promiſe to her of ſome great good that ſhould accrue to her from following his Counſell; ſpecially of a great increaſe of knowledge, and of atchieving an excellent, p. 28and tranſcendent honour and dignity: A practiſe imitared by all Sectaries.Your eyes ſhall be opened, and ye ſhall be as Gods, knovving good and evil. And is it not even ſuch ayre that the Hereſiarchs, the heads and prime leaders of all ſchiſmes and factions in the world have in all ages uſed to feed their Sectaries, their Diſciples with? In caſe they will but hearken to their counſell, and put themſelves upon the vvayes whith they hold forth unto them, they promiſe them ſome great good that ſhall accrue unto them. In particular, hereby they ſhall come to knovv that which they never yet did, nor others do, nor can do, being out of that way. Beſides, they ſhall hereby be tranſlated to the higheſt forme of Chriſtianity, attaine to ſuch honour and perfection, as without this they are not capable of. Theſe things I do but touch, being very willing to diſmiſſe this ſecond head of particulars, taken from the quality of the inſtrument which Satan here maketh uſe of, and the Arguments which he putteth into his mouth.

Paſſe we now to the third, which I ſhall diſpatch with all convenient brevity; 3. The Object, the Apple preſented to the Woman, which wasbeing as willing to diſmiſſe this Text, and this ſubject, as poſſibly ſome of you would have me. In the third place then looke upon the Object; the Apple it ſelf which is here preſented to the Woman.

And therein we ſhall take notice onelyonly of three particulars. You have them all together in the beginning of the ſixth verſe of that third of Geneſis; Gen. 3.6.Gen 3:61. She ſaw that it was good to eat. 2. That it vvas beautifull, pleaſant to the eyes. 3. That it vvas deſirable to make one vviſe. Each appliable to our preſent purpoſe. A word of each.

1. 1. Good to eat, pleaſant, and nouriſhing.It was good to eat, pleaſant, and delectable to the palate; and withall uſefull for nouriſhment. Such ſhe apprehended it to be; and ſuch (no queſtion) in truth it was. Not but that there might be, and moſt probably were, ſome other Trees in the Garden equalizing it in both theſe reſpects; As for inſtance, The tree of life; which how ever it was ſo called (as Auguſtine determines it well) not effectivè, but ſignificative, not in regard of any ſuch operation, or vertue that it had, to give life, or preſerve life to Eternity, but in regard that it was a Sacrament, a Signe, and Seal of life and immortallity to man upon his obedience; Yet in all probability (as Mercer conceives p. 29of it) the fruit thereof was both moſt delectable, and nutritive, moſt pleaſant to the palate, and nouriſhing to the body. But yet ſuch properties there were alſo in the Tree of knovvledge, and happily the Woman apprehended more then there was.

And theſe inticed the Woman the rather to taſte of it. Applied to the times.And truly ſuch are the arguments that do much prevaile with many of thoſe who are drawne aſide to the imbracing of nevv vvayes, ſpecially that of the Separation.

They apprehend a great deal of ſweetneſſe, a great deal of goodneſſe in that way. Much ſvveetneſſe in the Communion of Saints. Much goodneſſe both in the Perſons that go that way, and in the means which there may be had for Spirituall edification, No ſweetneſſe in the way of ſeparation but may be injoyed without it.and ſoul-nouriſhment. And we will not deny but it may be ſo. But withall, may there not be as much both ſweetneſſe, and goodneſſe in another tree, as in this forbidden one? May not both theſe be found in ſome other way? as viz. in that one way which the Church is now holding forth in this Kingdom? As for that ſweetneſſe in the Communion of Saints (which is indeed a true ſweetneſſe, that cannot but reliſh well to a gracious palate;) What letteth but that it may be injoyed as well in this way, as in any other? Let but any judicious Chriſtian give me a reaſon for it, and I ſhall be ſilent. In the mean time, know we that if it be not ſo, it is the fault of the Perſons, not of the way,

For the Perſons, I ſhall not in any wiſe detract from their reall goodneſſe; (in this I ſhall deſire to have, and uſe as much charity, as ſome of them want.) But (if we may take the boldneſſe to move the queſtion,) where did they get that goodneſſe? Was it not in the Church of God, and under the Miniſtery in this Kingdome? I preſume there are few, very few, that are now adopted into any of theſe new wayes, incorporated into any of theſe new bodies, but they will do the Church of England this right, as to acknowledge it their Mother, and ſome of the Miniſters of this Church their Fathers in Chriſt, by whom they were begotten unto God. And if ſo; ſeeing this wombe bar them, why may not theſe breaſts give them ſuck? (You will not allow it, that Mothers which are able ſhould put forth their children to nurſe; What would p. 30you think of thoſe children that ſhould put forth themſelves?) why may they not expect ſufficient nouriſhment; from thoſe meanes from which at the firſt they had their ſpirituall ſubſiſtance?

Obj. But there is more full, and more liberall means, and maintenance in that way.

Anſ. Pretence of better means no ſufficient warrant for ſeperation.Should this be ſuppoſed, yet cannot this be conceived to be a ſufficient warrant for any preſently to forſake and renounce that Church, where God by his Providence, and Ordinance hath caſt them: No more then it would be for ſheepe or other cattle to break their fence; becauſe there is better feeding in the next paſture. But, as for the means which through the goodneſſe of God may be in the Church amongſt us injoyed, let me ſay this of them, and I will ſpeake it with confidence, that ſuch is this paſturage, that if the ſheepe of Chriſt will but take their feed, here is enough not onelyonly to keep them life-ward, but to feed them fat. Such are …h…ſe means, as if Chriſtians be not wanting to themſelves in the uſe of them, here is ſufficient not onelyonly to maintaine the life of grace in them, but to make them rich in grace. But I haſten.

2. The ſecond thing which inticed the Woman in the fruit which ſhe ſaw, 2. The beautifull outſide of the Apple.was the faire and beautifull outſide of it, ſhe ſaw that it was pleaſant to the eyes. And ſurely is not this one thing that dayly inticeth, and carrieth away many to the imbracing of new-wayes? Many amongſt us carried away with ſpecious outſides of new wayes.even the faire and beautifull outſide of them. I meane, thoſe ſpecious gloſſes, thoſe goodly ſtiles, and titles which are put upon them. Never a one of them but is ſet out with ſome of them. As namely, that which is ſo common in the mouthes of ſome amongſt us, (though ſeparated from us,) viz. the Church way. A word which I muſt profeſſe (as it is impropriated to that one particular way) I cannot hear but as I do a harſh and jarring ſound, which ſets my teeth on edge; In as much as this one word ſo applied and uſed, it at once ſtrikes thorough the ſides of all the Churches of Chriſt that ever were in the Chriſtian world, as if never any of them were in a Church way till this laſt age, and now onelyonly ſome few of them. And of like kinde are thoſe other of, Gods way and Chriſts way, and the Cauſe of God, and the Government of Chriſt, and the Godly party, and the cloſe walking people (which p. 31two latter tearms, what ever truth there may be in them, yet they do not ſo well become their own mouths.) Now theſe goodly ſtiles, and titles, and compellations, they do marvelouſly take many ſimple, and well meaning ſouls, (who (as I cannot therein blame them) would willingly be in the beſt way, with the beſt company,) ſpecially when they are on the other ſide ſet off with ſuch foule and opprobrious tearmes as are caſt upon the wayes of other Churches, and the members thereof, which are different from, or oppoſite to that way of theirs, as if they were all Antichriſtian, having the marke of the beaſt upon them, oppoſers of Chriſts kingly Government, and what not? Now with this outſide are many taken, even as the Woman at firſt was with the outſide of the Apple. But alas, what a weakneſſe is it to be thus taken? He that ſhould adventure to taſte of what is in an Apothecaries box, becauſe he eſpieth the name of ſome ſoveraigne Cordiall on the outſide of it, might ſometimes finde that ſaying to be too true, Extra remedium, intus venenum, that there is medicine without, but poyſon within. A word for the laſt, and I have done with this uſe.

3. The third thing in the Apple which inticed the Woman, 3. A ſuppoſed property in the Apple of giving wiſdome to thoſe which eat it. Knowledge gained by imbracing new wayes oft times like that of the womans.was a ſuppoſed property of making thoſe wiſe that ſhould eat of it, viz. by the augmentation of their knowledge. And ſurely ſuch a ſuppoſed property it is that wines much upon ſome, inticing them to the affecting of new wayes, becauſe thereby they expect ſuch an increaſe in knowledge, as in this way which we are in, they cannot expect to attaine unto. But what knowledge that may be, for my own part I know not, neither can I conjecture, unleſſe it be ſuch a knowledge as the Woman attained to by eating of the Apple, a knowing of good and evill, and that not by a more excellent ſcience, but by a miſerable experience, from which kinde of knowledge the good Lord deliver us, and his Churches.

You now ſee by what wayes and meanes the firſt Woman, this good Woman, the beſt of Women, came to be deceived. Now let not all theſe, any of theſe fall to the ground. You have heard to what end it is that they are held forth unto us in ſacred records; and that uſe let all of us make of them: looking upon them as exemplary to us, to the intent that none of us ſhould be deceived as ſhe alſo was deceived. And ſo I have p. 32done with the former Branch of the Text, ſo far forth as it concerneth the weaker Sex.

Paſſe we now to the latter Branch, which informes us that the Woman was not onelyonly deceived, but being deceived, ſhe vvas in the tranſgreſſion, that is, the cauſe and originall of Adams tranſgreſſion, by whoſe meanes he was ſeduced to the ruine of himſelfe and all his poſterity. Ʋſe. 2 And was ſhe ſo? wherein may this be uſefull to the Daughters of this Mother?

To this let the Apoſtle himſelfe return the anſwer. A double leſſon for the weaker Sex.I preſume you will not take it amiſſe from his hands, the remembrance hereof (as he applieth it) ſhould reach thoſe of that Sex a double leſſon; 1. Of Silence. 2. Of Subjection. Silence, not to take upon them to preach, or teach, or ſpeak in the publike. Subjection, not to uſurpe Authority over their Husbands, but to be ſubject to them. Both theſe leſſons you have laid downe by the Apoſtle himſelfe in the two verſes next ſave one before the Text. Let the Woman learn in ſilence vvith all ſubjection: But I ſuffer not a Woman to teach, nor to uſurpe Authority over the man. And the two verſes following are (as I told you in the entrance upon the Text) reaſons and arguments for both. So much that firſt particle imports, (For.) For Adam vvas firſt formed, then Eve. And Adam vvas not deceived but the Woman, &c. The Woman, Poſterior in ordine, prior in culpâ (ſaith Primaſius upon it) ſhe was laſt in order, but firſt in Error. For this double reaſon muſt ſhe learn this double leſſon, viz. to learne in ſilence, and be in Subjection. I ſhall look upon each, as ſtanding in reference to the Text.

1. 1. Woman muſt learn in ſilence.In the firſt place, Women muſt be ſilent, viz. In the publick Congregations: where they muſt hear, and learn in ſilence, not taking upon them the exerciſe of any office, or gift in publick. So are we to underſtand the Apoſtles injunction, and inhibition.

Not as if women were hereby interdicted, Women not forbidden to read, or confer of the ſcriptures. Rhem. Annot. in 1 Tim. 2.12.1 Tim 2:12and prohibited either to read the Scriptures, or to confer of them. So it ſeemeth the Doctors of Rhemes would fain have it, whoſe note upon the 12. verſe of this Chapter runs thus, In times of Licentiouſneſſe, Liberty, and Hereſie, women are much given to reading, diſputing, chatting, and jangling of the holy Scriptures (that is their Language) &c. An impious gloſſe. A ſenſe p. 33which never came into the Apoſtles thoughts, to forbid any, whether men, or women, the reading, or talking of the Scriptures; which ſo it be done with modeſty, and ſobriety, with a deſire to benefit themſelves or others, is not only lawfull, but commendable. A thing which Jerome in his time, (as Doctor Fulk tells thoſe his adverſaries) highly commended in many vertuous and godly women. Amongſt others, he exhorteth one Laeta a godly Matron, that ſhe would ſeaſon the tender tongue of her young daughter with godly Pſalmes. This women may do; Read the Scriptures, and confer of them. Nor to inſtruct their families.And more then this. They may, and ought to teach, and inſtruct their families, to Catechiſe children and ſervants, I, and to performe other. Family-duties with them, in caſe the huſband be abſent, or not able, or not willing to diſcharge them. As for their Husbands, they may give Counſell, Nor to give good Counſell to their huſbands. Gen. 21.12.Gen 21:12and advice unto them: Who, in caſe the Counſell be good, ought to receive it from their hands; Abraham muſt hearken to the Counſell of his wife Sarah, concerning her ſervant Hagar. More then this. They may admoniſh them, putting them in minde of their duties, I, and of their faults too ſometimes, ſo it be done not in an imperious way, but with due obſervance, and reſpective acknowledgement of duty and ſubjection. They may and ought to hold forth their light, communicate their knowledge to them, if ignorant, inſtructing them in the wayes of God, that they may bring them home unto Chriſt; or if brought home, that they may further build them up. 1 Cor. 7.16. 1 Pet. 3.1.1 Cor 7:161 Pet 3:1How elſe ſhould the believing wife ſave her unbelieving husband, (as Paul giveth her hopes of it) but by her godly converſation, and wiſe Inſtruction? This they may do to their Husbands, and this they may do to others. And that not onelyonly to thoſe of the ſame Sex (as Paul requires of Matrons, that they ſhould be foreign, Nor to inſtruct others in a privare way. Tit. 2.3.4.Titus 2:3Titus 2:4Teachers of good things: viz. To young Women. So it followeth. That they may teach the young women to be ſober (or wiſe) foreign: which they were to do both by example, and inſtruction alſo, as occaſion was offered) But to Men alſo, in a private way. Thus did Briſcilla communicate her knowledge in the way of Chriſt unto Apollo…, who was then (though otherwiſe a learned man) a novice and new beginner in Chriſtianity p. 34Shee and her Husband Aquila expounded unto him the way of God more perfectly. Act. 18.26.Acts 18:26But this they did in a private way. foreign, They took him unto them. And thus indeed Women may teach and inſtruct others, both Women, and men, communicating the knowledge which God hath given them, in a private way. Wherein God is pleaſed ſometimes to own and bleſſe their indeavours, making them effectuall for the converting of ſome, and confirming and building up of others. Cornelius à Lapide writing upon the 12. verſe of this Chapter, giveth diverſe inſtances for it, wherewith I ſhall not trouble you. All this Women may do.

But to teach publickly, But to teach publickly.or to exerciſe any publick Adminiſtration in the Church, this they may not do. This (as it ſeemeth) ſome in Saint Pauls time began to do. Some being indued with extraordinary gifts, as of Propheſie, &c. (as we read of Philip the Evangeliſts four daughters, Act, 21.9.all Propheteſſes) they took upon them to ſpeak in the publick Congregations: And herein (as Eſtius conjectures) they might poſſibly be imitated and followed by ſome others. A like practiſe whereunto hath been taken up by ſome of that Sex in after Ages.

Epiphanius amongſt his Hereſies, Epiphan: Haer: 49. The Error of the Quintillian in admitting women to Eccleſiaſticall offices. Vide Danaeum de Haeres.tells us of a certain Sect known by the name of Quintilliani (ſo called from one Quintilla a pretended Propheteſſe) who in honour of their great Grandmother Eve, and of that act of hers in eating of the forbidden fruit (which they highly magnified, as being the moſt beneficiall act to her poſterity that ever was, in as much as it made way for the bringing a Saviour into the world; directly contrary to this of the Apoſtle, who here cenſures it for a high and heinous Tranſgreſſion) they would have women admitted to the Miniſterie, to be Presbyterae, and Epiſcopae, ſhee-Presbyters, and ſhee-Biſhops, allowing them not only to Preach, but alſo to Adminiſter the Sacraments. The latter of theſe it hath been, and yet is permitted by the Church of Rome, viz. That Women may in caſe of a pretended neceſſity, adminiſter a Church Sacrament, the Sacrament of Baptiſme.

And I ſhall not need to tell it you, how the former hath been of late time practiſed by ſome of that Sex. Inſtance in that notorious Miſtris Hutchinſon of New-England, who under a colourable pretext of repeating of Sermons, held a weekly p. 35Exerciſe, whereby in a little time ſhe had impoyſoned a conſiderable part of that Plantation with moſt dangerous and deteſtable, deſperate and damnable Errors and Hereſies.

Now this it is that the Apoſtle here interdicts and prohibits: inforcing his Inhibition with this Argument in the Text, The woman for ever ſuſpended from the exerciſe of any office or gift in the Church.The woman at the firſt being deceived, ſhe was in the tranſgreſsion. Taking upon her to be a Teacher at the firſt, ſhe thereby ſeduced her husband, and undid all her poſterity. From thenceforth therefore, in regard of the ill ſucceſſe of that her firſt teaching (as Chryſoſtom, and ſome others after him inforce the Argument) all of that Sex are for ever ſuſpended from the exerciſe of any ſuch office, or gift in publick. Chryſoſt: Hom. 9. in 1 Tim. Cum malê ceſsit decendi mumes quod ſibi uſurpavit Eva, rereliquae muliercs â docendi munere abstineant. Hening. Com. in Tex. 1 Cor. 14.34. ver. 35. Allegations for Women-Preachers, cleared. Pſal. 60.11.1 Cor 14:34Ps 60:11A point wherein the Apoſtle is very preciſe, and punctuall, (as it ſeemeth the neceſſity of thoſe times required it) Writing to his Corinthians, he giveth an expreſſe order about it, 1 Cor. 14. Let your Women keep ſilence in the Churches, for it is not permitted unto them to ſpeake, &c. And in the ver. following: It is a ſhame for women to ſpeak in the Church. A ſhame, becauſe not onelyonly againſt a poſitive Lavv, but againſt the order of nature.

Henceforth then no more Women Preachers.

Object. No, (it may be ſaid) What ſay we then to that of the Pſalmiſt, Pſal. 68.11? where he maketh mention of Women Preachers, The Lord gave the word, great was the company of Preachers. In the Originall, the word is feminine foreign, Annunciatricum, as Montanus renders it) ſhee-Preachers, Women-Evangeliſts, publiſhers of glad tidings.

Anſ. To this let Mr. Aynſvvorth returne the Anſwer, who will tell us, that however the vvord there be Feminine, yet the ſenſe is Maſculine, and is to be underſtood of men, as both the Chalde and Septuagint there render it; for which he giveth ſome parallel inſtances of like nature. But, take the word literally and ſtrictly, then it is to be underſtood only of ſuch Women as were wont to ſing ſongs unto God after the obtaining of any great Victory, or publick Deliverance, Exod. 15.20. Iudg. 5.1. 1 Sam. 18.6.7.Exod 15:20Judg 5:11 Sam 18:61 Sam 18:7which was uſuall for women then to do: As we may ſee in Miriam, Exod. 15. and Deborah, Judg. 5. and the Women of Iſrael, who came out to meet King Saul and David after the ſlaughter of the Philistines, 1 Sam. 18. No warrant then for Women-…

p. 36Object. Why, but was not Miriam and Deborah, and Huldah, and ſome others which we read of, Women Teachers.

A. True, they were ſo, but that was extraordinary, and therefore ought not to be drawn into preſident, Dr. Fulk Annot. in Rhem. 1 Tim. 2.12.1 Tim 2:12unleſſe it be in extraordinary Caſes. In which caſes (as Doctor Fulks tells his adverſaries of Rhemes) God hath ſometimes made uſe of Women as publick instruments of great ſervice to the Church, even for the converting of great Nations.

Object. Why, but Paul himſelf ſeemeth to give allowance to ſuch Women-Preachers, 1 Cor. 11.5. explained.1 Cor 11:5and that in an ordinary way, 1 Cor. 11. where he tels his Corinthians that every woman which prayeth or prophecieth with her head uncovered, diſhonoureth her head. So that it ſeemeth he did not diſallow the practiſe, though he condemned the manner.

Anſ. To this it is variouſly anſwered. The Apoſtle (ſaith Calvin and P. Martyr) there takes occaſion onelyonly to cenſure the manner, yet not giving any allowance to the practiſe it ſelf, which afterwards he expreſly forbids. Others conceive that here he ſpeaks of private praying and prophecying, 1 Cor. 14.24.1 Cor 14:24not in the Church, but at home: Others that he ſpeaks only of women being preſent at the publick prayer, and prophecy performed by others. Others that he ſpeaketh there of ſuch as were inſpired with an extraordinary ſpirit of Prayer and Prophecy. So the Ancients generally carry it. And that ſeemeth to be the moſt probable. Sure we are that in an ordinary courſe the Apoſtles prohibition is expreſle, Women may not teach in publick. And were there no other Reaſon for it, this alone might be ſufficient to ſilence them. The woman by her taking upon her to teach at the firſt, became the Inſtrument of Seduction, and Author of Tranſgreſſion to her husband, and conſequently of ruine to him and all his poſterity. Henceforth then no more Women-Preachers. A point wherein Maſter Calvin ſeemeth to be very zealous, and earneſt, averring this, Quaerc calum quodammodo terrae miſcebitur, ſi docendi jus accipiant mulieres. Calv. in v. 12.for women to take upon them the office of Teaching, to be no leſſe then a mingling of Heaven and earth together, an inverſion of the courſe and order of nature. But for my ſelf I ſhall ſpare my heat in this cauſe, not knowing whom to ſpend it upon, in or belonging to this place. If any ſuch there be, I ſhall ſay no more but, Partem aliquam ventireferatis ad aures.

p. 37I wiſh this truth might finde ſome conveyance to their ears and hearts.

Paſſe we to the ſecond of theſe Leſſons, which is, Women muſt be in ſubjection.that women ſhould be in ſubjection, not uſurping Authority, but ſubmitting to it, and that whether Eccleſiaſticall or Civill: not taking themſelves exempt from either. True indeed, in ſome caſes they are exempt from ſome formall obligations, (as of late they were from the Nationall Covenant,) which Men are ingaged in. Yet are they never the more exempt from Obedience, to which, though they be not formally, yet they are vertually bound. Even as it was in Circumciſion; the Females were Circumciſed in the Males. So may I ſay of Obligations of this nature; and particularly of this late Covenant. The Females Covenanted in the Males, Women in their Husbands, to whom I am ſure they ought to be ſubject.

That is the ſubjection which the Apoſtle here principally aymes at, (though not excluding other.) Not uſurping Authority. Mulíer naturâ (hoc eſt ordinariá Dei lege) ad parendum nata eſt. Calv. in 1 Tim. 2. v. 11. 1 Cor. 14.34. Gen. 3.16. Not Eccleſiaſticall Authority. A Woman Head of the Church; A Popiſh Cavill againſt Queen Elizabeth, refuted. Eſtius, in 1 Tim. 2.12. Monſtrum borrendum! Corn. â Lap. ibid.1 Tim 2:111 Cor 14:34Gen 3:161 Tim 2:12So he explains himſelf in the twelfth verſe of the Chapter, I ſuffer not a Woman to teach, nor to uſurpe Authority over the Man. Not to uſurpe Authority in what kinde ſoever. All ſuch uſurpation (ſaith Calvin,) is againſt the Law of nature, in as much as the Woman (ſaith he,) Ad parendum nata eſt, was made to obey. Which is no more then what the Apoſtle himſelf ſaith in that forenamed place, 1 Cor. 14.34. where ſpeaking of Women he tells us, that They are commanded to be under Obedience, as alſo ſaith the Law: They may not then uſurpe Authority. Not Eccleſiaſticall Authority in the Church.

Object. No? (ſay our Adverſaries of Rome,) Why then did you allow a woman to be the head of your Church? It is an obvious blot. Romiſh Commentators writing upon this of the Apoſtle, cannot miſſe it. Eſtius and Cornelius â Lapide both hit it. What, (ſaith the latter) may not a Woman teach in the Church? Much leſſe may ſhe Rule it. And if neither Teach nor Rule, How is it then that a Woman ſhould be the Head of a Church? This they exclaim p. 38againſt as a moſt prodigious and unheard of monſtroſity.

Anſ. Biſhop Iewels, Defence of the Apolog. part 6 cap. 11. diviſ. 1.To this let our renowned Biſhop Jewel return them an Anſwer, (as he hath done to their Mr. Harding, taking up the ſame Quarrell) who will tell them, that as for this Title ſo much exclaimed againſt, be it what it will. Statute Anno 26. Hen. 8. c. 1: Stows Chron.1. We deviſed it not. The device was their own, their Forefathers, even the Romiſh Clergyes in their Convocation; who firſt beſtowed this ſtrange ſtile upon that Famous Prince, King Henry the Eight, and that (as it may be probably conjectured) purpoſely to bring him into the talk and ſlander of the world. 2. Our Princes uſe it not. 3. They claim it not. However (as he chargeth it upon his Adverſarie) their Queen Mary did both, both own it, and uſe it; yet Queen Elizabeth did neither. No more do her Succeſſours. To be the Head of the Church, (or a Church) in propriety of ſpeech, is a title peculiar only unto Christ, whoſe Body the Church is. And therefore (however, (as he ſaith) it may alſo in ſober meaning and good ſenſe be ſometimes applied to ſome principall member, Videntur mihi iſtae mulieres caput fuiſſe Eccleſiae quae illic erat. Chryſoſt in Epiſt. ad Philip. Hom. 13.or members of a Church, as he brings in Chryſoſtome ſpeaking of ſome Women at Phillippi, and calling them the Head of the Church there, yet) in a proper ſenſe, it cannot be challenged by any Man, much leſſe Woman.

Who whether ſhe may be the Head of a Civill State, or no, ſome have made it a Queſtion. Calvin, being (as I Conjecture) ſeaſoned with the principles of the Salique Law in France, which forbiddeth a Woman to inherit the Crown in that Kingdom, Whether a woman may be the Head of a civill State.ſeemeth to be ſomewhat earneſt againſt it. But who ſo readeth but the ſtories of Iſraels Deborah, and Englands Elizabeth, may ſee by experience that a Kingdom may flouriſh, and be happy under ſuch a Government. foreign omnes prudentes ſemper inſtar portenti repudiarunt. Calv. in 1. Tim. 2. v. 111 Tim 2:11Neither is this to be looked upon as any inverting of the roder of Nature for a Princeſſe to wear the Crown to which ſhe is born, and to Rule over her Subjects, more then for the Miſtreſſe of a Family to rule over her Children and Servants. This the Woman may do, in p. 39as much as God hath made them ſubject to her, and conſequently can be no uſurpation.

But to uſurpe Authority over the man, Women may not uſurp Authority over their husbands, but muſt be ſubject. 1 Pet. 3.1. Eph. 5.22. Col. 3.18.1 Pet 3:1Eph 5:22Col 3:18over her Husband, this the Apoſtle Paul and Peter will by no means allow. In this caſe foreign, of neceſſity ſhe muſt be ſubject. Yee Wives (ſaith St. Peter) be in ſubjection to your own Husbands, 1 Pet. 3.1. Wives ſubmit your ſelves to your own Husbands, (ſaith St. Paul) Eph. 5.22. Repeated again, Col. 3.18.

Reaſon. And great Reaſon it ſhould be ſo. This being the Law of the creation, that the Woman who was made after the man, The Law of the womans creation. A penalty inflicted upon the woman for ſeducing the man; viz. ſtricter obedience. Minus liberalis conditio parendi. Calv. in Text. Gen. 3.16.Gen 3:16and for the man, ſhould be ſubject to him; Seconded with a penalty inflicted upon her, upon her defection in regard of that ill office which ſhe did unto him at the firſt in ſeducing him. Being deceived (ſaith the Text) ſhe was in the Tranſgreſſion. Hereupon ſhe is injoyned, (though ſtill as free and ingenuous, yet) a ſtricter kinde of ſubjection, and obedience then formerly. Henceforth, (ſaith the Lord to the Woman, Gen. 3.) Thy deſire ſhall be ſubject to thy Husband, and he ſhall Rule over thee. Why, did he not ſo before? Yes, but now his Patent was inlarged, and her liberty ſomewhat abridged. And it was but Reaſon (ſaith M. Calvin) that it ſhould be ſo; that ſhe who had given ſuch pernicious Councell to her Husband, Cato. ibid.ſhould ever after be under his Government; that ſhe who had been the Inſtrument to withdraw her Husband from his Allegiance to his God, ſhould thereupon forfeit her own liberty, which accordingly ſhe did, and that both for her ſelf, and all her poſterity.

A Point not unuſefull to be conſidered, A Leſſon for high and imperious ſpirits of the Female Sex.and ſometimes ſeriouſly thought of by all of that Sex, ſpecially ſuch as are of ſuch high and imperious spirits (if there be any ſuch here, let them take it home with them) as if they were made only to Rule, not at all to obey. Their ſpirits will not ſtoop to any kinde of ſubjection, ſpecially to their Husbands, (whom it may be) they look upon as Michal did upon her Husband David when ſhe ſaw him dancing p. 402 Sam. 6.16.2 Sam 6:16before the Arke, dispiſing them in their hearts; No, they are reſolved they will have their wills. Let their Husbands ſay what they will, they will do what they liſt; not regarding their Counſels, much leſſe acknowledging their Authority. It may be they ſtick not to uſurpe Authority over them. So did Jezabel over her husband Ahab; He ruleth the Kingdom, 1 King 21.8.1 Kgs 21:8and ſhe vvill rule him, not ſticking to make bold with his name, I and with his ſignet too, ſigning what ſhe pleaſeth with it.

Such Spirits there have been, and ſurely yet are in ſome of that Sex. If their Husbands wear the Crown, yet they will ſway the Scepter. If their Husbands be in places of Authority, they will Rule with them, if not over them. Now as for ſuch, it will not be amiſſe for them often to reflect upon this fatall miſcarriage of their firſt Mother, which God hath purpoſely left upon record to humble them, to bring down, and keep down their spirits, that they may not be lifted up within them above what is meet; however, not ſo, as to put them upon any ſuch unnaturall Ambition, as to uſurpe Authority over their husbands, to whom they ought and muſt be ſubject.

Queſt. Wherein the woman muſt be ſubiect to her husband.But wherein ſubject? What, in all things?

Anſ. Not ſo. This ſubjection is not boundleſſe and unlimited. That were to make the man a Tyrant, and the woman a ſtave, neither of which ought to be. Take the boundary therefore from the Apoſtle himſelf in that forenamed place, Col. 3. where requiring wives to ſubmit to their Husbands, and giving a reaſon for it, foreign, Vt oportet, as it muſt be in regard of Gods Inſtitution; or, Vt convenit, as it is meet that it ſhould be; or, Vt decet, as it is ſeemly and comely for to be, in regard of the order of nature; withall he bounds and limits that their ſubmiſsion. Col. 3.18. In the Lord.Col 3:18It muſt be foreign, in the Lord, i.e. in the fear of the Lord, with an eye to his Ordinance, and in the Lord, i.e. in what ſhal be required from God, and for God, not againſt him. This is the common boundary, which bounds and limits Subjects obedience to their Prince, Childrens to their p. 41Parents, ſervants to their Maſters, and ſo wives to their Husbands. Shall any of them command any thing againſt God; now the rule holds, Better obey God, then man.

Q. But what if it be against Conſcience.But what if it be againſt conſcience.

Anſ. Conſcience muſt be directed and regulated by the word, otherwiſe it is not conſcience but will, (which too often is miſtaken for conſcience) or at the beſt an erronious conſcience, which muſt rather be rectified then ſatisfied. In ſuch caſes where the evidence is not clear, the ſafeſt courſe is to ſubmit to this Ordinance, which I am ſure is clear, viz. that women ſhould be in ſubjection to their own husbands, either in doing what they require, or at leaſt in not doing what they forbid. I might here inſtance in ſome particular caſes, ſuch as the ſcruples of the times bring to hand. I ſhall only ſingle out one, and that I will but touch upon: viz. The womans forſaking of that Church whereof her husband is a member, Whether a woman may forſake the Church whereof her husband is a Member (it being a true Church) and joyne her ſelf to another without his conſent.and joyning her ſelf by Covenant to ſome other, and that without his conſent, if not againſt his will.

In this caſe it muſt be acknowledged, that could it be made good by clear evidence, that that Church from which this departure is made, were no true Church, but Anti-Chriſtian, now there might be ſome plea for this their Separation: But this being granted, that that Church is a true Church, ſuch a Church as wherein ſalvation may be had in an ordinary way (though poſſibly not ſo perfect as ſome other may be conceived to be) now in this caſe for the wife to deſert that Church, and to joyne her ſelf to another, ſo as they who lie in the ſame bed, and in the eye both of Gods Law and mans are both one, ſhould yet be of two Churches, it is ſuch a ſoleciſme, ſuch an abſurdity in Chriſtianity, as I think the world never ſaw practiſed, much leſſe heard pleaded for, untill this laſt Age. So it is, though it ſhould be with the husbands conſent. Much more if without it; much more if against it.

It is a thing which Proteſtants have ever condemned as a foul errour in the Church of Rome, that perſons who p. 42are not ſui Juris, at their own diſpoſe, but under the command of others (as children that are under the command of Parents, and ſervants that are under the command of Maſters) ſhould ingage themſelves in any Religious vow without the conſent of their Superiours, though it be under pretext of attaining a more perfect State. And if ſo, then let it be inquired with what warrant the wife, who is under ſubjection, can upon a like pretext deſert that Church, whereof her Husband is a Member (being a true Church) and ingage her ſelf by Covenant unto another, and that without his conſent, if not againſt it. Surely, if this be to ſubmit themſelves to their own Husbands, I know not what it is to uſurpe Authority over them. But I ſhall leave this, and withall the weaker Sex, to whom I have ſpoken ſomewhat more fully and largely, in as much as the Text looketh directly and principally at them.

I am ingaged by promiſe to ſpeak ſomewhat alſo to the other Sex. Let me diſingage my ſelf with what brevity may be, in as much as their Leſſon from hence cometh in onelyonly in a Collaterall way, and not ſo directly as the former.

Was the woman deceived at the firſt, Application to men.and being deceived was ſhe in the Tranſgreſſion? What uſe ſhall men make of this:

Nay, 1. What uſe they ſhould not make hereof.rather (in the firſt place) what uſe ſhall they not make of it? It is a truth that is ſubject to be abuſed, perverted. And therefore let me firſt put in a Caveat to prevent that abuſe, which in brief is this.

Let not this be taken up in a contumelious way to the diſparagement of the Sex. Not take up this firſt infirty in a way of diſparagement to the Sex.Let not any of the Sons of Adam take occaſion from hence to diſdain or undervalue the daughters of Eve, ſo as to diſreſpect their perſons, or deſpiſe their counſels. Holy Iob durſt not despiſe the cauſe of his man-ſervant or maid-ſervant when they contended with him. Iob 31.13.Job 31:13Far be it from Husbands then to despiſe the counſels of their Wives, becauſe of their Sex. The Story p. 43tells us in that two and twentieth chapter of the ſecond Book of Kings, how Hilkiah the chief Prieſt, 2 King. 22.14.2 Kgs 22:14and Shaphan the Scribe, and divers other eminent perſonages, by the order of King Joſiah, addreſſed themſelves to a woman, viz. Huldah the Propheteſſe, to conſult with her in a matter of Religion, touching the Book of the Law which was found in the Temple, and to enquire what courſe they ſhould take for the expiating of thoſe many and great Violations of that Law, the guilt whereof then lay upon the Land. And in the ſecond of Samuel, cap. 20. we read how Joab that great Commander diſdained not to hearken to the Counſell of a Woman at Abel, 2 Sam. 20.19.20.2 Sam 20:192 Sam 20:20as did alſo the reſt of the Citizens there. Good Counſell ought not to be rejected from what hand ſoever it cometh, much leſſe becauſe from the hand of a Woman. True, the Woman vvas deceived at the firſt, and by her counſell was a means to deceive her Husband. That firſt Counſell ſucceeded ill, & proved Deſtructive to him that hearkned to it. But what then? Muſt her Counſell therefore no more be hearkned to? Not ſo. Let not this firſt miſcariage be remembred in ſuch a way, or yet in any way that may be to the prejudice or diſparagement of the Sex.

No reaſon for it. The Woman repaired in point of Honour by Chriſt himſelf.In as much as Chriſt himſelf hath ſufficiently repaired and reſtored that Sex in point of Honour. This he did in the dayes of his fleſh, in ſhewing many tokens of ſpeciall grace and favour to ſome of that Sex. But more ſully after his Reſurrection, in appearing firſt unto them. Therein did he apply a Salve to this firſt Soar, and that a very proper one, ſalving, and taking of the ſcar and blemiſh of that firſt infirmity, as may appear in ſome particulars. 1. Matth. 28.9.10. Ioh. 20.11. &c.Matt 28:9Matt 28:10John 20:11Did Satan appear and ſpeak firſt to the Woman? So did Chriſt after his Reſurrection firſt appear, and reveal himſelf to the Woman. 2. Was the Woman firſt deceived by Satans Suggeſtions? So was the Woman here firſt undeceived, as touching the myſteries of Chriſts Reſurrection, and that by his own Inſtructions. p. 443. Was the Woman made the Inſtrument to deceive the man?

Lo here the woman made an Inſtrument to undeceive the man, to undeceive even the Apoſtles themſelves, who (as it ſeemeth) were in a great meaſure miſtaken about the Myſtery of the Reſurrection, Ioh. 20.9.John 20:9untill ſuch time as they had received it from the Women, who had been eye and ear Witneſſes of it. Such honour did Chriſt himſelf put upon this Sex; making thoſe vvomen (as Jerome ſaith elegantly) Apoſtolorum Apoſtolas, Jerom: Prolog: in Zephan:Apoſteleſſes to the very Apoſtles themſelves. Let not then this old ſore, which is ſo fairly and thorowly healed be ever rubbed upon again in any ſuch a way to the contumelious disparagement of the Sex. This being promiſed by way of Caution; Let me now ſhew you what uſe men may, and ought to make of this infirmity in that Sex.

Or rather let Saint Peter do it for me, What uſe men may and ought to make of this firſt infirmity in the woman.who hath comprized the ſum of all that I ſhall ſay in a few words, in the former part of one verſe, 1 Pet. 3.7. Where ſpeaking of Conjugall duties, he willeth husbands to dvvell vvith their vvives, according to knovvledge, giving honour to them as being the vveaker veſſels. 1 Pet. 3.7.1 Pet 3:7Marke it. Such is the Woman, in courſe of nature, the vveaker Veſſell, weaker then the man, and that both in body and minde. And being ſo, in regard of this her naturall infirmity, ſhe challengeth from the man a threefold reſpect: A threefold reſpect to be yielded to the woman in regard hereof.1. That he muſt dvvell vvith her. 2. Dwell with her according to knovvledge; and 3. Give honour to her: A word of each.

1. Dwell with her. This reſpect do Husbands owe to their Wives, 1. Cohabitation.Cohabitation, ſo as not to eſtrange or abſent themſelves from them without juſt and neceſſary occaſion. In all probability had Adam been preſent with his Wife, Satan would not have ſet upon her, or if he had, yet ſhe had not been ſo deceived as ſhe was.

The unneceſſary abſence of Husbands from their Wives oft times expoſeth them to many dangerous temptations, which otherwiſe might either be prevented or fruſtrated. p. 45Which let it be taken notice of by thoſe ill husbands (ſo I may call them in more reſpects then one) who care not how little they are within their owne doores: A Leſſon for ill Husbands who love not their own homes.There neighbours houſe (it may be) is better to them then their own. Nay poſſibly, they can ſpend whole dayes, it may be nights too, in the Taverne, in the Ale houſe, Gaming, and Drinking (if not worſe,) whilſt in the meane time they leave their wives penſive, and diſcontented at home. Little do ſuch regard, or conſider what temptations thoſe weaker veſſels are hereby expoſed to. Which if they did, and withall bare any true affection to them, they would not give way to ſuch unneceſſary eſtrangements. Here is the firſt of theſe duties, Cohabitation. Husbands muſt therefore dwell with their Wives (ſo far forth as the calling will permit) becauſe the weaker veſſels. Being ſo weak ſo infirme, and ſo apt to be deceived, it is not good that they ſhould be leſt two much alone.

2. Dwell with them according to knowledge. foreign. Scienter, prudenter. Knowingly, diſcreetly, wiſely. 2. A wiſe carriage towards her.The more weake the Woman is, the more wiſe the man had need to be, that ſo he may ſet his wiſdom againſt her weakneſſe. Exerciſing his wiſdome ſpecially in theſe foure particulars.

1. In bearing with her weakneſſe. Manifeſted in 4. particulars.This reſpect all Chriſtians owe one unto another; We that are ſtrong (ſaith the Apoſtle) ought to bear the infirmities of the weak. 1. In bearingwith her weakneſſe. Rom. 15.1.Rom 15:1Much more Husbands to their Wives. So long as they are infirmities, bear them. I, though there ſhould be ſomewhat more in them; yet be contented to bear much. It will be a point of wiſdom ſo to do, and that in more regards then one.

2. Bearing their infirmities, help them. It is one office which the Spirit of Chriſt, 2. Helping her infirmity. Rom. 8.26.Rom 8:26performeth unto all that are Eſpouſed to him; It helpeth their infirmities, Rom. 8. And this office ſhould Husbands perform to their Wives. Do what in them lyeth to help their infirmities. Help them, and that (as Phyſitians do the Infirmities of their Patients,) p. 46firſt in a way of Prevention; then of Cure.

1. 11In a way of Prevention.By way of Prevention, doing what they may to keep them from falling, from being Deceived. To that end leading them, going before them in a holy, and Religious Example: then ſtaying them, by ſuggeſting to them ſeaſonable Counſels and Admonitions, and thoſe ſo qualified, ſo mixed, and tempered with love and ſvveetneſſe, as that they may not be rendered diſtaſtefull to them. In ſome caſes alſo uſing gentler, or ſtronger Revulſions, or reſtraints, as neceſſity requireth.

2. 22By way of Cure.By vvay of Cure. In caſe they be fallen, now ſeek the raiſing, and restoring of them; Which muſt be done in a Spirit of meeknes. This Paul requires from all Chriſtians towards their Brethren. If any man bee overtaken in a fault, Gal. 6.1.Gal 6:1yee vvhichwhich are ſpirituall reſtore ſuch a one in the Spirit of Meekeneſſe, Gal. 6. Even as it is with bones, which are broken, foreign, ab foreign, quod apud medicos uſurpatur pro luxata membra in ſuum locum reſtituere, Vid. Scap. & Steph.or dis joynted, (for from hence the Metaphor there is taken, as ſome conceive it) they require a ſoft and tender hand to ſet or put them in again. So ſhould Chriſtians deal one with another. Specially husbands with their vvives. Being bone of their bone, in caſe they be out of jont, labour to ſet them right, but let it be with all poſſible tenderneſſe. In caſe they be deceived, ſeek to undeceive them, Gen. 2.23.Gen 2:23but let it be with all lenity and gentlenes. Thus the Apoſtle requires Miniſters ſhould deale with their deceived people; In meeknes inſtructing thoſe that oppoſe themſelves, 2 Tim. 2.25. 3. Not feeding their follies. Et ſanè multae ineptiae maritis ferende ſunt, devoxanda multacaedia, & ſimul cavendum … ſuâ indulgentiâ ſtultitiam foveant. Calv. in 1 Pet. 3.7.2 Tim 2:252 Tim 2:31 Pet 3:7if peradventure God vvill give them Repentance. And ſo let Husbands deal with their deceived vvives. Thus Bearing, thus Helping their Infirmities.

3. Bu… (in the third place) ſo bearing, and ſo helping them, as that yet they may not nouriſh them. It is Calvins caveat upon that Text of Saint Peter; Let Husbands bear vvith their vvives vveakneſſes, yet ſo as they doe not feede their follies. Such indulgence is no waies allowable, as not in Parents towards their children, ſo nor in Husbands towards their Wives. In this reſpect Husbands muſt dwell with their wives according to wiſedome, one propertie p. 47whereof is ſo to tolerate evils, as not to foment and cheriſh them.

4. In the laſt place; 4. Not being … duced by them.Taking heed of feeding their follies, withall take heed of being infected with them, deceived by them. So was the firſt Man; and ſo was the ſtrongeſt man; and ſo was the wiſeſt man: Adam, Sampſon, Solomon, each deceived by the woman. And ſurely ſo have many been, and daily are in theſe ſeducing times, drawn aſide into Errors by like Inſtruments, even thoſe that lie in their boſomes. In this regard therefore let husbands be cautelous, dvvelling vvith their vvives as men of knovvledge.

3. A laſt reſpect due unto the Woman in regard of her weakneſſe is yet behind, of which but a word. 3. Give honour to the Woman: which conſiſteth in three particulars.And that is the giving honour unto her. Honour, not as from the inferior to the ſuperior; but honor as to the weaker veſſel. Which conſiſteth chiefly in three particulars. 1. In hiding their vveak eſſe. 2. In defending them againſt injuries. 3. In providing vvhat is meet for them. 1 Cor. 12.23.1 Cor 12:23All theſe wayes nature teacheth us to put honour upon the leſſe honourable parts of the bodie, as the Apoſtle telleth us, 1 Cor. 12.23. And all theſe wayes both Nature and Grace ſhould teach Husbands to give honour to their Wives.

1. By hiding their vveakneſſes, 11Hiding her weakneſſe.which in truth in regard of that conjugall union betwixt them, are their ovvn vveakneſſes: and therefore ought to be hid ſo far forth as may be vvithout ſin. Not divulged, and proclaimed abroad, as the manner of ſome is, who do thereby but diſcover and blaze their ovvne ſhame.

2. Defending them againſt vvrongs and injuries; ſpecially being very tender of their reputations, 2. Defending her againſt injuries. Matth. 1.19.Matt 1:19and good names; As Joſeph was of the Reputation of his eſpouſed Mary.

3. Providing for them, allovving them liberall and honourable maintenance, 3. Allowing her Honorable maintenance.not onelyonly for neceſſity but for conveniency, according to their owne eſtate, degree, and quality. Remembring that they were made non in ſervitutem, p. 48ſed in adjutorium, Eſtius in 1 Pet. 3.7.1 Pet 3:7not to be ſlaves, or yet ſervants, but helpes, yoakefellovves; and ſo ought to be regarded, respected, honoured accordingly.

And thus I have, as briefly as I could, given you the heads of ſuch duties as the Woman challengeth from the Man in regard of her originall, and naturall vveakneſſe. And withall at length diſpatched what I projected to my ſelfe when I took this portion of Scripture in hand, which I here profeſſe, not any propenſe inclination of my own to Subjects of this nature (which from my heart I wiſh I might never have occaſion any more to meddle with) but the preſent neceſſity of the times and place put me upon. Let me now diſmiſſe it, and you with Prayer for a Bleſſing.

FINIS.

End of the text · John Brinsley, A Looking-glass for Good Women (1645)