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. [Page 2]The 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 [Page 3]deceived 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. that 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 primarily he 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, [...], but Adam was not first deceived, [...], 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 [Page 4]upon anon: For the present I shall onely 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; [...], 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, [...] put for [...]; 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.

That which I mainly aimed at when I took this Text in hand, Introduction to Application was 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. who writing unto Titus concerning some persons that were unruly, [...], disor­derly and Refractory, viz. to the Reprehensions, Admonitions, and Orders of the Church, (as the Reverend Diodate glosseth upon the word;) and Vain-talkers, [...], whose dis­courses tended more to the ingendring of strife, then to Edifi­cation; and Deceivers, Seducers, [...], such as deceived the mindes, and so seduced otherwise well-meaning soules; Verse 13. such (saith the Apostle) Rebuke sharply, [...], 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. choosing 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. Even 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 [Page 6]truly, That they have been, and are but too willing to be deceived; Betaking my self onely 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. being 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 [Page 7]the Apostle saith of the Murmurings and Lustings of the Isra­elites in the Wildernesse, and the consequents of them; 1 Cor. 10.6. These 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 [Page 8]Knowledge. 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: Onely 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 onely 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 [Page 9]are 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.Lord (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?

Repl. 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. as 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. and 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 [Page 11]not) 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. that 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; [Page 12]so 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. was 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 [Page 13]and 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. not 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.

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. (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.which 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 [Page 14]which 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. touching 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. But it is not there­fore the way of God, because spoken against. Much lesse is it [Page 15]ever the better to be liked, because every where spoken against True indeed, were it so that it were spoken against onely 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. least 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 onely 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. viz. 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 [Page 16]know that I do so. The unwar­rantablenesse of womens in­gaging them selves in new waies without the privity or consent of their husbands Not 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. Such 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? [Page 17]His 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 onely 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. This 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.

1. 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. Be 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 [Page 19]are 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 [...]. (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. where 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 [Page 20]was then an Innocent, Gen. 3.1. 2 Cor. 11.3. and 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 [...] 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 ( [...]) a Metaphor taken from playing at Dice, Eph. 4.14. where 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. Yet 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. that 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. Let God be true, and every man a lyar. God only is Infallible. As for men, be they what they [Page 21]will, 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 [...] (as Paul calleth them, 2 Cor. 2.11.) those [Page 22] Devices, those Wiles or Methods (that is the Apostles word, Eph. 6.11. [...]) 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 evil wherein 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 onely 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 [Page 23]without 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. the 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.or 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 onely in maintaining their own [Page 24]opinions, 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. [...], It is St. Iudes word in the fourth verse of his Epistle, Iude 4. That ye contend earnestly for the faith once given to the Saints. But being onely 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 times viz. 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 onely suspicious in their eyes, A generation of serpents stirred up to blaspheme the Church; and way of God in this kingdom. Psa. 140.2. but 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 [Page 25]of 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 [Page 26]Religion 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;

2 So 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. that 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.

But 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, [...], 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, [Page 28]and 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 was being 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 onely of three particulars. You have them all together in the beginning of the sixth verse of that third of Genesis; Gen. 3.6. 1. 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 [Page 29]of 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 [Page 30]you 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 onely 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 onely 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 onely 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 [Page 31]two 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 [Page 32]done 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 onely 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. and 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 [Page 33]which 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. and 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. How 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 onely to those of the same Sex (as Paul re­quires of Matrons, that they should be [...], Nor to instruct others in a pri­vare way. Tit. 2.3.4. Teachers of good things: viz. To young Women. So it followeth. That they may teach the young women to be sober (or wise) [...]: 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 [Page 34]Shee and her Husband Aquila expounded unto him the way of God more perfectly. Act. 18.26. But this they did in a private way. [...], 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 [Page 35]Exercise, 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. A 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 onely 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 [...], 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. which 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- [...]

Object. 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. unlesse 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. and 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 onely 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. not 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.

I 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. So 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 [Page 38]against 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. [...] omnes prudentes semper instar portenti repudi­arunt. Calv. in 1. Tim. 2. v. 11 Neither 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 [Page 39]as 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. over her Hus­band, this the Apostle Paul and Peter will by no means allow. In this case [...], 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. and 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 2 Sam. 6.16. [Page 40]before 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.and 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, [...], 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. It must be [...], 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 [Page 41] Parents, 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 [Page 42]are 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 onely 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. Far be it from Husbands then to despise the counsels of their Wives, because of their Sex. The Story [Page 43]tells us in that two and twentieth chapter of the second Book of Kings, how Hilkiah the chief Priest, 2 King. 22.14.and 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. as 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. Did 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. [Page 44]3. 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. untill 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. Marke 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. [Page 45]Which 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. [...]. 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. Much 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. performeth 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,) [Page 46]first in a way of Prevention; then of Cure.

1. In 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. By 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.yee vvhich are spirituall restore such a one in the Spirit of Meekenesse, Gal. 6. Even as it is with bones, which are broken, [...], ab [...], 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. but 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.if 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 [Page 47]whereof 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. All 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, Hiding 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. and 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 onely for necessity but for conveniency, according to their owne estate, degree, and quality. Remembring that they were made non in servi­tutem, [Page 48]sed in adjutorium, Estius in 1 Pet. 3.7. not 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.