given is no other than the Will of the great God who made us all which Will must be made known and revealed unto man before it can have on him the force of a Law Now the Discoveries of God's Will are after a twofold manner for there are some other Discoveries than these that are by the Light of Nature What may be understood by the Light of Nature from the things made is done by the exercise of our Reason but what is revealed any other way is not received the same way with the former our knowledge of these Revelations depends not solely on the exercise of but principally on the exercise of Faith 'T is God who after an extraordinary manner has reveal'd his Will and therefore 't is on the Truth of his Testimony we must lean for the knowledge thereof that is we must Believe we must exercise Faith by the Exercise whereof we come to the knowledge of those things which we could not arrive unto meerly by the Exercise of our highest Reasonings and really God delights to try and exercise our Faith so that now especially since the Fall the Life and Heart of that Religion that is necessary to Salvation consists in the Exercise of Faith To be truly Religious and to be a sound Believer are expressions of one and the same import The Religion we are designed for and must now exercise if we will be saved is the Life of Faith which is a Life much higher than that of meer Reason for by Faith we know what by meer Reason we could never know If we consider the most momentous Points of our Religion we shall find that as they are adjusted to our own Capacities even so they are of Matters infinitely above us they are of Matters that are not within our view unto the knowledge of which we cannot come but by some special Revelation the certainty of which Revelations depend on the Veracity and Truth of God's Testimony and 't is our Faith alone by which we receive these Discoveries that are thus given us of God whence 't is said that the stronger our Faith is the more we glorifie God by believing the Truth of his Testimony And that we may thus glorifie God it hath pleased the Lord so to order the Revelations of his Mind and Will and so to dispose of things by his Providence as to pose our Reason and leave us in the dark at which time if we lean on the Veracity and Truth of Gods Testimony about the Doctrine and on his Wisdom and Righteousness about his Providence we discover the strength and firmness of our Faith to the Glory of God These things being so 't is manifest That the many profound Doctrines that are in Scripture and the many dark Providences that attend us do very much contribute to our living the more religiously i. e. to our walking the more by Faith to the saving the Soul This I conceive is one great End of the profoundness of the Doctrines of Religion and of the many difficulties in the Providences of God namely to raise us up to a Life above Sense and Reason even to the Life of Faith which is a high and a heavenly Life The more Difficulties that lie in the way of our Believing the more strong is the Faith that is exercised and the stronger our Faith the more God is glorified by us and the more is our Salvation furthered the which being so we have great reason to be abundantly quickned in our Thoughts If we consider the Nature of Faith we shall find that Mysterious Doctrines and Providences are very necessary for the engaging us to apply our selves to the Exercise of it 1. FAITH is the Evidence of things not seen Heb. 11.1 The Evidence not only of unseen future Glories but the Evidence of somewhat else not within the view of our Sence or Reason Faith doth evidence unto the Believer the Reality and Certainty of the Promises about Spiritual Blessings to be enjoyed in this Life and doth clearly shew unto him that these Blessings promised are real and shall most assuredly be enjoyed yea though there are in the eye of our Sence and our Natural Reasonings some Impossibilities between us and the inheriting the Promises yet even then Faith sees the Accomplishment not only possible but certain and sure By Faith we believe and receive those Truths which though clearly enough revealed yet are so much above our Capacity that we cannot otherwise embrace them By Faith we believe that the Promise shall be when we cannot see how it can be Thus was the Faith of Abraham exercis'd He believed when his Sight and Reason fail'd him Abraham was an hundred years old and as it were dead Sarah barren and now according to all Rules past Child-bearing notwithstanding all which the Promise being made that Sarah should bear a Son Abraham believes he could see how this could be by Faith though he could not see how it could be by his Reason According to his own Reasonings his Hopes were gone but being strong in Faith he staggered not at the Promise but had a hope above Hope being fully perswaded that what God had promised he was able also to perform Rom. 4. The like also when God commanded Abraham to offer up his Son his own his only Son Isaac whom he loved and of whom the Promise was for in Isaac shall thy Seed be called but nevertheless Abraham is commanded to kill him for a Sacrifice but here is the difficulty if Isaac be slain while so young as he then was even before he had any child how could the Promise be fulfilled Abraham must kill him and yet believe that he should live that he might be the Father of many Nations but how could this be Surely this transcended his Understanding but not his Faith for he believed That God was able to raise him from the dead therefore 't is said by Faith Abraham when he was tempted offered up Isaac accounting that God was able to raise him up from the dead Heb. 11.17 18 19. Time would fail to mention Jacob Joseph Moses David and many others who when surrounded with dark Dispensations by Believing gave Glory to God Then Faith is in a special manner acted and exercised when the Believer is compassed about with a cloud of difficulties when in the Doctrines that being plainly reveal'd are to be believed there is somewhat above our Reason and when in the Providences with which we meet there is somewhat very dark they seeming to thwart the doctrinal Discoveries that are made of the Will of God unto us then is the time to act Faith that is not Faith which does carry us no higher than our own scanty Reasonings To believe no more than we can comprehend with our own Reason is too low a thing to deserve the name of Faith Faith is a more noble and raised Grace by which a man believes when his Reason is at a Loss What is here said of Faith is a
with our hands to God in the Heavens When the heart is intensly elevated to God it carries the Hands and the Voice along with it it Acts all the Body from the Center as Tertullian Phraseth it bona conscientia eructat ad superficiem he lifts up his Soul Psal 143.8 and Body too to God as they lifted up the Mincah or Heav-Offering and waved it before the Lord the Soul will work the body into Simpathy when it is earnest indeed that which made the Veins of the Body to open their Mouths in drops of Blood as Christ his Prayer in his Agony did Luke 22.44 will certainly make us open our Lips Out of the abundance of the Heart the Mouth speaks Luke 6.46 4. This Vocal Amen is as it were the Epitome and summ of all our Petitions and Praises to God 't is the Center which all those Lines are drawn towards It is all the Duty vertually reduced to one word and point Yea it is the repeating and ecchoing or redoubling of all over again As the Mercury behind the Glass it reverterates the lively Image of all preceding Devotion It is a drawing the Arrow to the Pile by a strong ejaculation qua toto corde deum petimus in Bellarmines Phrase whereby the whole heart is darted up to God It is a stirring up our selves to take hold of God Isa 64.7 It is taking aim and directing our Prayer to him and looking up Psal 5.3 as if they would hand up Gods Praises to him and stand ready to receive his Mercies with open Hands and Mouths It winds up all together in one bundle many are willing to have God forgive their trespasses but cannot so readily forgive others we may be free for God to give us daily Bounty and Bread but cannot make it as Meat and Drink to do his Will Men will easily accept of Gods kindness not so roundly pay their tribute of Praises Such cannot roundly Pray nor say Amen Ah Lord and Amen are two long Prayers in few words managed by the whole Soul and thus it is an Amen with an Hallelujah when we seek God with all our hearts then we find him Jer. 29.13 5. Amen rightly pronounced is an intense Act of Faith or it involves a strong Faith The Hebrew Verb in Niphat signifies to be firm stable and strong and in Hiphil it signifies to beleive and trust and indeed we cannot beleive or trust to any thing but that which is stable invariable and immutable So that there are two Declarations made by this Amen 1. That God is firm and immutably true in himself and his word 2. That we will not only beleive his Truth but trust to his veracity and build upon it as the Prophet doth both Jer. 11.5 this is a laying hold on Gods Strength Isa 27.5 as we see Abraham Gen. 15.6 he beleived God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vehermen Gods Truth is beleived his veracity trusted to Israel twisted about both these as Abraham did he wrestled with God and prevailed The Jews say Amen habet tres nucleos hath Three Kernels the one is of an Oath the Second of Faith the Third of Confidence as Bunto says on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we have confessed our Sins we do by our Amen say all is true and we have deserved Gods displeasure we beg pardon of them and so beleive God hath promised Pardon to the Penitent we trust our selves with God in Christ and beleive that he will Pardon our Sins as all others that cast themselves upon his promised Grace 6. The unanimous pronunciation of Amen is an assurance that God will accept our Praises and answer our Prayers So as the Soul comes off with Luther's Vicimus we have prevailed Mark 11.24 what things soever ye desire when you Pray beleive that ye receive them and ye shall have them nay 1 John 5.15 If we know that he heareth us whatsoever we ask we know that we have the Petitions we desired of him We ought to beleive we shall have them either in kind or value and infinite Wisdom and Goodness must be Judge in that Case alone Matth. 18.19 if two of you agree on Earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven If any single Soul Pray in Faith it shall be heard much more if two have a Symphony as the word imports they shall be answered how much more when the whole Congregation is in Harmony and unanimously cries Amen when the whole Congregation meets as one Man Ezra 3.1 and the multitude of Beleivers are of one Heart and Soul Acts 4.32 God will say Amen to such Amens They are as it were a bath col the Eccho and Voice of God from the Mercy-Seat Sanctorum vota sunt oracula Gods Spirit stirs up such Prayers and they shall not be denied The Soul like Luther says fiat voluntas mea as Men make their Wills in the Name of God Amen it shall be thus for once let my Will Oh Lord be done Heavens Gate is open to this united Knock. 7. And lastly This unanimous Amen of Faith strikes terror on the Enemies of the Church whether Devils or Men. When the Romans had Conquered Philip and the Grecians and Flaminius caused Peace to be proclaimed to the Grecians there was such a Shout says Plutarch that the very Crows and other Birds fell down to the ground the Air was so rent and shaken And when the Church of God Terrible as an Army with Banners gives her unanimous Voices of Amens not only Satan falls like lightning from Heaven Luke 10.18 but Simon Magus by Peters Prayer is fetch'd down when he attempted to flie in the Air as if he had been the Holy Dove and Power of God as Ecclesiastical Story relates And Socrates tells us that upon Theodosius his Prayers and his Armies the Barbarians Captain was smitten with a Thunderbolt and his Soldiers by Fire As the Turks Mined the Eastern Empire of the Romans by Fire Smoke and Brimston i e. by Guns and Gun-powder Rev. 9.17 when the Church is united in hearty Amens it is like the Shout that the Israelites gave when God and his Ark came into the Camp which was such a great sound that the Earth rang 1 Sam. 4.5 for then God is gone up with a Shout Psal 47.5 to answer the Prayers made for the Salvation of his People This makes the hearts of their Enemies to melt and tremble as the Philistins did As Hierom expresseth it the hollow Idols and their Temples that were empty did Eccho and Rebound the Churches Amens so as their Fabricks shaked Thus when the Shophar lovely Trumpet sounded the Seventh time upon the Seventh day Josh 6.20 the Walls of Jerico fell and so shall the Gates and Walls of Babylon by the Preaching of the Gospel on the Lords Days and the Prayers of the Saints The united Breath of Gods People sends a blast upon their Enemies the Trumpet blew and the
to the end and ye see what power he had with God in Prayer for wicked Sodom God communicated his Secrets to him as one Friend to another and Abraham made Intercession to him as Favourites of Princes for Malefactors So did he for Sodom and ye know how far he prevailed for he was a Righteous man Jam. 5.16 and such a mans Prayer prevaileth much And what was Abrahams Righteousness even the Righteousness of Faith by Imputation Rom. 4. and this Faith living and working XV. We keep our selves in the Love of God when we declare a publick Spirit for the Cause of God in his Church against the Enemies of it by being zealous for his Glory and valiant for his Truth in our Station Judg. 5. This is lively asserted in the Song of Deborah and Barak who after she had praised some for their appearing and others for not appearing in this Cause dispraised the Lord she praised above all for his presence with his People and for that Spirit of Love he poured out upon them in these Words vers 31. So let all thine Enemies perish O Lord but let them that love him be as the Sun when he goeth forth in his might Now the Reason why this publick Spirit in the Cause of God is expressed by our Love to God is this Because God is so much concerned in it 1. As to his Honour to defend and deliver his People from his and their Enemies as the Midianites were 2. As to his Power in reducing thirty thousand to three hundred Jud. 7. as in Gideons case all that lapped He as a poor Barley Cake tumbled all the Enemies down and by a small company And a Woman in Deborahs case that is by her self and Jael Judg. 4.21 destroyed Jabin and Sisera's mighty Host To omit many other instances of publick Hearts in this case signally owned by God because they signally appeared for God Thus Moses Exod. 2.11 13. Judg. 5.9 This was their Love Thus saith Deborah My Heart is towards the Governours of Israel that offer themselves willingly bless ye the Lord. Zebulun and Napthali jeoparded their lives unto Death in the high places of the Field and thus did Issachar ver 15. But Reuben Gad Manasseh Dan and Asher are branded for their Cowardise I say all this appearing in the defence of all that was dear to God and them is called Love to God Therefore we may in no wise exclude this Noble publick Spirit in the cause of God and his People from the Love of God for there is no principle in the World like to the Love of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3.8 Deum odisse in sacris literis peculiariter illi dicuntur qui falsos deos colunt Maimon Which love me and keep my Commandments Illa praecipuè quae ad arcendas pravas superstitiones pertinent Grot. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pij dicti sunt Ezek. 16.33 36 37. chap. 23.5 Jer. 2.2 I remember the love of the Espousals to animate and inflame the Soul to do great things for God This Spirit was marvellous in David whose very Name was from Love Therefore it is the duty of every Child of God to pray for the Spirit of God which only sheds all divine Love abroad in the Heart Rom. 5.5 which God inspires as he pleaseth XVI A great means of keeping our selves in the Love of God is to be Sincere and Sound in the Worship of God Mark this well for herein lyes the Love or Hatred of God as appears plainly in the second Commandement Exod. 20. ver 6. Therefore Idols and Idolaters are called our Lovers Hosea 2.5 7. Jer. 8.1 Hosea 13. They kissed the Calves ver 2. Therefore our Hankering and embracing of a false Worship provokes God to jealousie Therefore the Lord deals with Superstition and Idolatry in his People after the Law of Harlots and Adulterers The Scripture is full of this Language There is no higher Act of Love in God than to espouse a People to be his own and to give them a Rule of Worship of his own Institution and to hold them to it as he did Israel And when a People follows God and serves God according to his own appointments there are no higher Acts of Love towards him in Gods account God is enamoured with such a People God in his highest acts of jealousie was inraged against his Idolatrous people Psal 78.59 They kissed their Idols giving them all the tokens of Love and Homage 1 King 19.18 Job 31.27 They burnt their Children to them as the costlyest Sacrifice as Abraham would his Isaac in Love to God but God only tryed him by it Mark 7.7 Colos 2.22 Mat. 15.2 3 6. Rev. 17.4 5. he calls them his Hephsibah and his Beulah Isa 62.4 We see it also in the instance of good Kings how the Lord prized and praised them for this very thing for Reforming and setting up the true Worship of God as David Asa Jehosaphat Hezekiah Josiah how the Lord prospered them because their Hearts were right and perfect with God in this thing On the other side how he hath branded and blasted all those that were false herein For this was David a man after Gods own Heart fulfilling all his Wills which is chiefly meant in the point of Gods Worship Act. 13.22 As for the Wills of men in the Worship of God by their Inventions Traditions and Commandements he tells you he hates them and they are Abomination to him And no wonder for what intrencheth more upon the Honour of Gods Wisdom and Soveraignty than this That he doth not know best how to appoint his own Worship but must be fain to be beholding to Man for his devices and dictates in the Case This though it seems very gay is Whorish and Poysonous this golden Dress and Cup is intoxicating XVII A great Means of keeping in the Love of God is keeping up the Communion of Saints in all the parts and duties of it What this is we shall see according to Scripture The Communion of Saints is our Participation of all the good things of God in common whereunto all the Saints and only they have right consisting in our Union to God as our chiefest good this is with God as a Father with the Son and Holy Spirit 1 Joh. 1.3 2 Cor. 13.13 1. We have Communion with the Father as Children and all in the greatest Love 1 Joh. 3.1 Rom. 8.16 17. This is procured by Christ 1 Joh. 2.23 only obtained by Believing Joh. 1.12 And maintained by the Spirit Rom. 8.14 Who walk not in darkness but in light 1 Joh. 1.6 7. 2. We have Communion with Jesus Christ the Son of God By which we are made partakers of him of his Nature and of his Grace and of his Glory all which is done by Faith that uniteing and marrying Grace and this works such Conjugal Love between Christ and his Church as makes them
somthing when they are nothing and so deceive themselves They take Gifts for Grace and the common for the saving works of the Spirit Presumption goes with them for Faith and a little sorrow for Sin is Repentance They do not distinguish between the Form and Power of Godliness betwixt a blockish Stupidity and true Peace of Conscience Thus I have told you many but not one half of the evil Effects of Pride let me proceed a little farther in this Discovery Pride makes men censorious and uncharitable Proud persons are very prone to judge and censure others especially if they differ from them in Opinion a little matter will make a proud person to count and call such Hypocrites or Hereticks he no sooner espies a Mote in their eyes but he thinks it a Beam he would have others to think the best of him but he himself will think the worst of others Again it makes men Whisperers and Back-biters Such are joyn'd by the Apostle Paul with proud persons Those who are proud don't only censure others in their hearts but they reproach and defame them with their Tongues they hope by speaking evil of others they shall be the better thought of themselves they endeavour to build their own Praise upon the Ruines of others Reputation Again it makes men dislikers and haters of Reproof Proud persons are ready to find fault with others but they do not like to hear of their own faults Solomon says of a Scorner that is a proud person as ye heard before that he doth not love one that reproves him Prov. 15.12 and in another place he says that he hates him Though the Reprover was his Friend before yet now he counts him as his Enemy Herod imprison'd John for telling him of his Sin though before he reverenc'd him Again Pride makes men heretical One says of Pride Haereticorum mater Superbi◠Aug. that it is the Mother of Hereticks Simon Magus that great Haeresiarch was a very proud man the Gnosticks the Manichees the Eunomians were all noted for Pride the latter vainly and blasphemously boasted that they knew God as well as he knew himself Experience teacheth that if any Infection of Heresie comes into a place those that are proud do soonest catch it Mark those says one that are turn'd any where from the way of Truth and see if they were not proud and conceited persons Again it makes men Separatists and Schismatical There are such persons amongst the professing People of God though all are not such that go by that Name These are they says Jude that separate themselves They went out from us says the Apostle John because they were not of us Proud conceited Christians are not contented to come out and separate from the unbelieving Idolatrous world but they will separate also from the true Church of Christ and cast off all Communion with them who hold communion with him they will say to those that are holier than themselves Stand off for we are holier than you Oh 't is Pride that is the chief Cause of all Church-Rents and Divisions We may thank Pride for all the Factions and Fractions that are in the Churches of Christ at this very day Again Pride makes men Hypocrites It prompts them to put on a Vizard and Mask of Religion and to be in appearance what they are not in reality Proud persons love the praise of men more than the praise of God and therefore they are more careful to seem religious than to be so indeed they more study to approve their ways to men than they do their hearts to God Again Pride makes men malicious and wrongful Proud persons are forward to do wrong but backward to bear or endure it they expect that others should forgive and bear with them but they will not forgive or bear with others they require an eye for an eye and render evil for evil nay sometimes evil for good A proud person careth not whom he wrongs or betrays so he may accomplish his own ends he makes no bones of Falshood Slander Oppression or Injustice if he apprehend it necessary to his own honour or ambition Again it makes men Murmurers and Complainers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proud persons find fault with their Lot and are discontented with their condition they think themselves wiser than God himself that in some things they could mend what he doth or hath done They suppose they could guide Gods hand and teach him knowledge if they were of his Counsel they could give him direction for the better governing of the world in general and for the better ordering of their own conditions and concernments in particular Again Pride makes men to slight the Authority and Command of God Proud persons don't only oppose their wisdom to Gods wisdom but their wills also to Gods will they not only disobey but despise the Commandment of God and say at least in their hearts as that proud King Who is the Lord Jer. 2.21 that we should obey his voyce or as those proud ones in Jeremiah We are Lords and will come no more to thee The Prophet calling the Israelites to hear and give ear Jer. 13.15 17. he immediately subjoyns and be not proud and by and by he adds If ye will not hear my Soul shall weep in secret places for your pride Again it maketh persons to establish their own righteousness and to set that up in the room of Christ's righteousness Proud persons will not submit themselves to the righteousness of God so it is exprest in the Epistle to the Romans God hath provided a righteousness for sinners of the Children of men such as is every way sufficient to justifie and save them and that is the righteousness of his Son What he did and suffered may by Faith be imputed and made over to them as if they themselves had done and suffered it so that as by the disobedience of Adam they were made sinners by the obedience of Christ they might be made righteous and as Christ was made sin for them so they may be made the righteousness of God in him But such is the Pride of mans heart that he will not submit to this way of Justification and Salvation he will not be beholden to another for that which he thinks he hath in himself he will not go abroad for that which he thinks he hath at home A proud Sinner sees no need of a Saviour and thinks he can do well enough without him Thus I have set before you two Decads of the evil Effects of Pride I might have given you as many more May all serve to shew you the sinfulness of this Sin 2. Be throughly perswaded that this Sin of Pride is in your selves that Direct 2 you are deeply guilty of it and in great danger by it Though you see it to be a sin and a great sin yet if you do not see it to be your sin and that 't is in you in a prevailing and dangerous
a religious respect to the will of God Herein lies the nature of all Practical Holiness to do every thing after a godly sort whatever you are doing be sure you be in the exercise of some Grace There can be no Godliness without Grace Grace in exercise consists in the gracious actings of a holy soul suitable to the matter or occasion that is before us for the exercise of such or such a Grace Or thus Grace in exercise lies in the various emanations of spiritual life shewing it self in suitable and seasonable actings as the matter requires The Spirit of God dwelling in Believers hath a hand in every thing they do as Saints and doth shape himself in 'em into that frame into those holy passions and affections that may best become a Saint in such circumstances i. e. the Spirit does act these things in and by our souls makes use of our faculties le ts out himself through our hearts makes us to act so and so The Spirit is said to cry Abba father because it makes us to do so For instance If the matter between God and a Soul be sin the Spirit works Faith in the Blood of Christ for our justification and pardon works repentance and humiliation brings us to self-denial in order to the mortification of sin in our hearts and lives If the matter be any lawful business that we are called to in the place and relation we stand in the Spirit directs us how to do it in the best manner so as God may be most glorified Grace in the heart guides the hand The heart is the seat of all affections The Spirit knows that man will act so or so as he stands affected and therefore the Spirit sets the affections right for God works in the heart a true love to God a holy fear of God a zeal for his glory These gracious dispositions towards God follow a Saint into all his Imployments inclining him to holiness in all his ways Object Do you Ministers take upon you to tell us what we must do in our Callings We have served an Apprentiship and know better than you what belongs to our business Ans Mistake me not for the mystery of your Craft whatever it is I meddle not with that God has left you to your own reason and understanding and so do I The directions I give you relate only to the religious manner of doing what you do tho I must tell you it is God that instructs you to discretion in all worldly business Isa 28.26 Whatever your skill and insight is in your calling prayer may make you wiser you may obtain a more excellent spirit in your way than you now have if you seek it of God Exod. 35.31 32. Tho you are left to the use of your reason as men yet Faith must go along with it as you are Christians Therefore I shall shew you how to put forth an act of reason in Faith Some think they are never to make use of Faith but when Reason fails them 'T is true in such cases Faith is of singular use Abraham found it so yet God expects that in the ordinary course of our lives in all common matters that pass thorow our Hands Reason and Faith should go together for both have their distinct parts in all our ordinary undertakings And Faith is always Superior to Reason Reason is fubservient to that as a hand-maid putting forth its utmost strength in all humane endeavours still leaving room for Faith to deal with God for a blessing that all may issue well at last Object How may we know when Reason and Faith go together Ans 1. When at our entrance upon any business we seek wisdom and understanding from God stirring up our Reason by our Faith looking up to him from whom comes every good and perfect gift that he would instruct us unto discretion 2. When in answer to Faith and Prayer thoughts â—o come in that clear up our way to us and do put us into a right method pointing out such probable means inclining to such apposite counsels as in a rational way tend to the expediting that business we are about In this case Reason owes its light to Faith and ascribes all its skill and discerning to God who opens the eyes of our Natural Understandings and causes the Spirit of a Man to move aright in giving a true judgment of what is before us Such a one can say The race is not to the swift nor the battel to the strong 'T is not in him that wills nor in him that runs but in God that sheweth mercy Therefore let not the wise man glory in his wisdom nor the strong man in his strength but only in this That he knows me 3. When under the greatest assurances of our own Reason we yet live in a humble dependance upon God for success knowing that God can come between us and our Reason and disappoint us He can dis-joynt our councils and let in his own will upon us when we have laid things never so well together God can spy a flaw in the best humane contrivances to overthrow all he can smite us between the joynts and the harness 1 Kings 22.34 and give us a mortal wound when we think we are shot-free Thus does God sometimes frustrate all mans preparations turning his wisdom into foolishness disappointing him in the height of his expectation he looks for good and behold evil comes he puts forth an act of Reason in Faith who trusts to God and not to his own Reason 'T is our duty to make use of it as men tho as Christians we ought not to trust in it 2. Consider present Providences Tho 't is Precept not Providence that makes Duty yet Providence points to Duty to the time and season of it Much of our duty lies in complying with the opportunity and occasion that Providence gives for the doing of this or that good work to every thing there is a season Eccles 3.1 and every thing is beautiful in his time ver 11. The beauty of holiness lies in timing our duties aright The godly man bringeth forth his fruit in his season Psal 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.7 meet fruit i. e. apposite fruit fruit well-placed What is done out of its place and proper season is not so comely and beautiful Do good as you have opportunity Gal. 6.9 10. If we would reap in due season we must sow in due season There is a sit season for both We are never more obliged to our duty than when we have the fittest opportunity to perform it and we must eye providence in this 'T is the Prerogative of God to appoint times and seasons not only for his own purposes but for our duty He appoints the day and the things of the day what and when it shall be done Should you order a Servant to do a business to day and he should not do it till the next day would you not count such an one a
God to deliver them from evil because they rushed not themselves into Temptation for it 's hardly conceivable how any should trust in God to give them Victory who tempt and challenge the Combate or how they can expect that Divine Grace should secure them from being overcome when by their enticing Attire they provoke others to Assail their Chastity If then the Daughters of Zion will be the Heirs of Abrahams Faith they must approve themselves the followers of Sarahs modesty Conclusiâ—n 2. Nothing can justly pretend to be Lawful Ornament which takes away the Distinction which God has put between the two Sexes That Law Deut. 22.5 is of Moral Equity and Perpetual Obligation The Woman shall not wear that which pertaineth to the Man nor the Man put on the Wâ—mans Garments for they that do so are an Abomination to the Lord that which pertaineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word signifies any Vessel Instrument Utensil Garment or Ornament Military or Civil used for the discrimination of the Sex So Aynsworth and the Rabbins gloss it thus In Pent. The woman shall not poll her Locks nor put on a Helmet or a Tyara on her head neither may a Man put on a Coloured Garment or Golden Jewels where men use not to wear such Jewels God therefore will have the distinction between the Sexes inviolably observed in the outward Apparel which is a fence about the Moral Law to prevent those Murders Adulteries and promiscuous Lusts which under those disguises would more secretly and easily be perpetrated And yet observe 1. That there may be a Case put wherein in some Exigency it may be Lawful for the Woman to wear the Apparel of the Man and Asterius gives us one Homil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I knew a Woman saith he that polled her hair and put on Mans Apparel and that a Flowered Garment too that she might not be separated from her dear Husband that was forced to fly and hide his head 2. What particular form of Apparel shall distinguish the one Sex from the other must be determined by the Custome of particular Countries provided that those Customes do not thwart some general Law of God the Rule of Decency the ends of Apparel or the Directions of Scripture 3. That yet there seems some distinctive Ornament to have been provided by God that the difference between the Sexes might not be left to the Arbitrary Customs and desultory Humours of Men As in the hair of the head and the manner of wearing it or at least in the Beard which is ordinarily given to the one Sex and denied the other And hence it seems probable That for Women to poll for Men to nourish the Hair at the full length is a Contravention to the discriminating badge and cognizance which the God of Nature has bestowed upon them 4. That however a prudent and cautilous Christian will be well advis'd how his Practise contravenes the plain Letter of a Law when the distinctions used to avoid the dint and turn the edge of it are not very clear and satisfactory but precarious and such as are contriv'd to ward off the Force of an Argument 1 Cor. 11.14 15. As if an Instance should be given in that of the Apostle Doth not even Nature it self teach you that if a man have long hair it is a shame to him ver 15. But if a woman have long hair it is her glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.14 15. if a man wears his Hair at the full length Now the Evasion used to escape the danger of this Text is That by Nature is meant no more than the Custome of the Country which being a second Nature is able to warrantize whatever is conformable to it as also to render whatever is opposite undecent and uncomely and since the Custom of our Countrey is altered the Sin is banished But let it be considered 1. That the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even Nature it self seems to restrain the word to its proper and primary signification 2. That the Apostle could not well argue against long hair nourisht to its utmost extent from the Custom of the Greeks since they of all Men are famous for wearing it promisse which Homer notes as the common Epithete of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grecians that nourisht their hair nor will it appear that they from the Trojan War to the days of the Apostle had chang'd their Custom which they made much of as that which rendred them Formidable to their Enemies 3. But supposing that Custom onely had formerly taught the Men to wear their hair short and Women theirs at the utmost length and that encroaching-practice in process of time should introduce the contrary Custom for Women to Poll and Men to nourish their hair yet how many Millions of sins must be committed ere the new Custom could prevail to jostle out the old and legitimate the new practice so that they who plead this for themselves do but acquit themselves at the cost of other Mens condemnation 4. As the case stands with us the Custom is not so general either for the number or quality of the persons if by quality we understand those of a Pious and Religious character as to justify the Modern deviation from a generally received practice but this I confess if the commonness of the Custom be not extensive enough to take away the sin 't is yet so prevailing that it has taken away the sense of it in the Consciences of very many Professors 3. Conclusion Nothing ought to be allowed for Ornament which crosses the great end of all Apparel covering of Nakedness The Israelitish Women are said to have been made Naked to their shame Exod. 32.25 when onely deprived of their Ear-rings which were one part of their Apparel but amongst us our English Ladies will not acknowledge it any nakedness any shame to have their Breasts exposed And they will pretend 1. That the parts which decency requires to be covered and in whose nakedness shame doth lie are onely those which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less honâ—urable and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncomely To Which I Answer 1 Cor. 12.23 1. That no parts of the Body are in themselves dishonourable and uncomely 2. That yet the uncovering of any will be so when no honourable use requires the uncovering thus the Prophet calls the uncovering of the locks of the legs the thigh the nakedness and shame of the Babylonians Isa 47.2 3. which tho it be meant of a necessitated nakedness which may be a reproach but not a sin yet when that is done voluntarily which then was done necessarily it will become both the sin and the reproach 3. It is pleaded That what they do is not out of Pride to glory in the beauty of the skin nor out of Lust to inveigle others to become enamoured at their beauty but onely to avoid the reproach of a morose
follows in the Text doth not seem to be a condition of freedom from the sharp and hazardous pain of Child-birth wherein the visible accidents are common to believing and Pagan women and because since God's sentence of the womans bringing forth in sorrow * Gen. 3.16 there hath been no promise upon any condition that the pain should be abated But experience hath taught us That choice holy women who have been the Lords most dear Servants have tasted of the denounced sorrow as deep as any others and some of them as Rachel and Phineas his Wife expired with their pangs Another Learned Critick mighty in the Scriptures ‖ Gataker Cinnus c. 15. p. 330. thinks that to say The woman shall be sav'd altho she be compell'd to bring forth and bring up children with sorrow which thing seems to be an argument of the divine wrath is an unusual construction and more forc'd Resolution But if by being saved from or out of that hazardous condition of child-bearing tho it otherwise carry the signatures of Gods displeasure upon it import only that it shall be no impediment to pious womens either temporal or eternal salvation however difficult that office of breeding and bearing may seem to be as the faithful Ministers not stop'd in their hard Province by honour or dishonour t 2 Cor. 6.8 but she shall be delivered with Gods favour for the best Then it agrees upon the matter with 4. Our translating of it in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consonant to the most Orthodox Expositors as not signifying the cause or means here but only the bare order or way to the end or wherein the issue is attainable So it is frequently used in the New Testament as of going in that way u Mat. 2.12 and 7.13 Believers continuing faithful in many afflictions antecedent to their entring into the Kingdom of God w Acts 14.22 in the letter and circumcision and in uncircumcision x Rom. 2.27 29. and 4.11 in the body of Christ y and 7.4 in a Parable z Luke 8.4 building the Temple in Three days a Mat. 26.61 Rom. 14.14 c. c. I might also produce many Testimonies from Ethnic Authors to the frequent use of this Particle in them as well as Scripture to signifie in * Plat. in Caes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 'T is plain here in my Text the Apostle doth not discourse of the cause of womans salvation but suggests that bearing and taking the word more largely b 1 Tim. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing up of children is the ordinary way wherein pious Wives apt to be suspicions and fearful should meet with saving-help from God who would lead them on therein to salvatian which of his Free Grace through Christ he had designed them to and prepared for them who sensible of the signal Marks of the Divine sentence in their child-bed sorrows are appall'd under the dreadful apprehensions of the first womans guilt and the sad consequent thereof to all of the same Sex ready to swound away in despair For as Abraham was of Gods good pleasure father of the faithful in uncircumcision c Rom. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which could be no cause of begetting faith or any obstruction to justification So any yea every godly Wife whatever tho not permitted to teach in the Church as a little before my Text d 1 Tim. 1.12 yet in her honest Function Employmet and good work of child-bearing travail allotted to her by the righteous Governor of the World e Mar. 13.34 should in due circumstances be either temporally sav'd i. e. comfortably delivered from those pains so that she should no more remember the anguish for joy that a man or one of Mankind was born into the world f John 16.21 if God in his all-wise disposal of persons and things sees this to be best for her or else eternally sav'd by God in Christ who commandeth light to shine out of darkness g 2 Cor. 4 6. Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being found in her Journey Heaven-ward wherein she goes on with submission to Gods disposal in her proper Vocation Office and Duty for the propagation of Mankind It 's strange then that any should take this causally as if here the Apostle were opening the cause by which women shou'd be saved when rather the cause should have been explain'd why he chiefly mentioned this condition or state * Beza not by which but in which the woman might be saved For he had touch'd on the special punishment wherein the Woman was amercd for deceiving the Man and now he would subjoyn a Cordial to the imposed penalty or give support under it lest tremulous Wives should faint in their child-bearing pangs which however they might have the signature of Divine wrath upon them did not exclude them from happiness but as other Christians in a way of Tryal do pass into glory so religious Wives should not fall from the hope of salvation because through Christ in their Feminine state and Function of child-bearing tho they be not free from all spot of sin they have a blessed Cordial in their sanctified sufferings and shall by a comfortable separation of Mother and Babe be safely delivered of their burden in their appointed time if that be best for them and at the end of their peregrination in this life shall be eternally sav'd supposing they have sustained those troubles in Faith Charity Holiness and Modesty Having thus as well as I could making my passage clear through some difficulties weighed the import of the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these Four Respects 't will be convenient to say a little for the explaining of the compound word it relates to viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Child-bearing or bringing forth Children as expressing the most proper act of a good womans parturition rather than the child brought forth Yet some do not only take it more strictly as noting the very act of a womans being in Labour or Travail wherein are sharp throws and pains antecedent concomitant and subsequent but also more largely from the Apostles use of the word afterward in this Epistle as hath been hinted h Danaeus in loc 1 Tim. 5.14 as comprehending also the nursing and educating of Children in the nurture and admonition of the Lord i Eph. 6.4 which is also very painful as Augustin's Mother Monica experienc'd when solicitous for his conversion till Christ was formed in him These burdens will then be born in a Christian acceptable manner if the woman be out of the rich grace and bountiful gift of God so qualified that she is endow'd with saving grace which is 2. The support and strength express'd as the way and means by keeping her Ornament to evidence her Title