Learn 1. Husbands are no lesse strictly tied to duty toward their Wives than the Wives are to duty toward them or any inferiour toward their superiour and therefore they ought not to make their superiority a pretence to the neglect of their duty as if their Wives were tied and themselves left at liberty for the Apostle useth the same word in pressing the duty of Husbands to their Wives which he did before in pressing the duty of Wives to their Husbands and of Servants to their Masters Likewise ye husbands 2. It is the duty of Husbands to cohabit with their Wives and to labour for much prudence and wisdom in conversing with them that they may not only know their own duty toward them but may be able to instruct them in theirs 1 Cor. 14.35 that they may discern how far to intrust them with their affairs and counsels Prov. 31.11 and how far they ought to keep up the same from them Mica 7.5 and that they do not rule them according to their passion and will but according to that wise rule set down in the Word for the Apostle here presseth upon Husbands both cohabitation and wise walking with their Wives Ye husbands dwell with them according to knowledge 3. There is not only love required of the Husband toward the Wife but likewise some respect and honour such as makes them signifie their sympathy with them under their crosses 1 Sam. 1.8 their high esteem of the vertues they discern in them Prov. 31.28 and such as may conciliate respect to them from the rest of the family Gen. 16.6 for this is the other branch of the duty of Husbands giving honour unto the Wife 4. It hath pleased the Lord to exercise the Woman with a special measure of weaknesse and infirmity both natural by imposing upon her much pain and labour in bringing forth and educating of Children and moral by giving her fewer opportunities than the Man hath of means for perfecting of her natural parts which likewise are not ordinarily so strong in her as in the Man in which respects she is here called the weaker vessel 5. The consideration of this weaknesse of the Woman should be so far from making Husbands to despise and slight them that by the contrary it should increase their respect to them considering that by reason thereof they are the more easily crushed and broken in their spirits especially by the austere and undutiful carriage of their Husbands and the more apt to apprehend themselves slighted for so it is here made an argument to procure respect to them from their Husbands giving honour unto the Wife as unto the weaker vessel 6. Both the work of God's saving grace in his own which is here called the grace of life because it quickens the soul where it is for spiritual performances and clears its right to eternal life and likewise eternal life it self which may be safely conceived to be comprehended in the same expression is the free gift of God's grace proceeding meerly from his favour and love bestowing the same upon sinners as their inheritance never to be taken from them for of both these the Apostle may be understood while he calleth Christian Women and their Husbands to whom he speaketh as being Believers Heirs together of the grace of life 7. The difference of sex or outward condition among the Lord's People doth not hinder their equality in the participation of spiritual and eternal priviledges which free grace doth bestow without respect to these differences Gal. 3.28 for here Husbands and Wives are called Heirs together of the grace of life 8. The consideration of this equality should strongly move superiours to make conscience of duty toward their inferiours considering that because of this equality their inferiours are no lesse dear to God than themselves and that they are fellow-heirs with them of that which is much better than any thing of a temporary concernment wherin they do excel them for this is here brought as an argument of Husbands dutifulnesse to their Wives That they are heirs together of the grace of life 9. Although none can be so infallibly perswaded of anothers being in the state of grace and salvation as they may be of their own Rev. 1.17 Yet ought every Professor to entertain so much charity of another concerning that as may make them no lesse conscionable in every duty toward them than if they were such and not upon slender grounds to question the same or admit of thoughts to the contrary lest thereupon Satan make them apprehend exemption from duty toward them for so much is imported here while Husbands are exhorted to duty toward their Wives and that because they ought to judge them in charity Heirs with them of the grace of life 10. When Christians are not making conscience of the faithful discharge of the duties of their particular relations especially of this betwixt Husband and Wife then the duties of God's Service chiefly in their families and in secret will either be broken off or the successe of them marred for how-ever the one party may be more innocent than the other yet the guilt of the injuring party and the grief and passion of the injured will not only indispose the hearts of both for duties and mar their hearty joyning in them but will also readily cut off as the word here rendred to hinder signifieth the very external performance of the duty of Prayer under which all other religious performances may be comprehended and mar their accesse to God and the successe of their duties for so much is imported in this last reason That your prayers be not hindred 11. The more conscionable Christians are by the grace of God enabled to be in the discharge of the particular duties of their several relations the more accesse to God and successe of all their religious performances may they expect for this motive as it imports the hazard to follow upon the neglect of duties of that sort so it imports also the advantage to follow upon the conscionable discharge thereof to wit that their Prayers should not be hindred Vers 8. Finally be all of one mind having compassion one of another love as Brethren be pitiful be courteous 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing Here is the second part of the Chapter wherein the Apostle exhorteth to the exercise of such graces and duties of holinesse as do concern every Christian and do serve in a special way for keeping up a profitable and comfortable communion with God and with his people of which sort the Apostle condescendeth upon seven First That they should labour for unity of judgement among themselves Secondly that they should be affected with one anothers condition as if it were their own Thirdly that their love one to another should resemble that which is among Brethren Fourthly that they should pity the infirmities one of
a motive to holinesse he doth here hold it forth again as a motive to constancy in holinesse notwithstanding of sufferings For ye were as sheep going astray but are now returned to the Shepherd and Bishop of your souls CHAP. III. THis Chapter hath three parts In the first containing the duties of married persons the Apostle presseth upon Christian Women first That they should make conscience of duty to their Husbands though they were Pagans that so they might be gained to fall in love with Christianity ver 1. by the sight of their chast and religious carriage ver 2. Secondly That they should not be much taken up with trimming of their bodies ver 3. But thirdly That their prime care should be to have their souls adorned with grace especially meeknesse because 1. that's an ornament durable and 2. it 's in high esteem with God ver 4. So should they resemble holy Women recorded in Scripture ver 5. and prove themselves heirs of Sarah's blessednesse ver 6. Next he exhorteth Husbands to a wise and tender walking toward them by some arguments ver 7. In the second part he exhorteth all Christians whatever their relations be to the exercise of such graces and duties of holinesse as serve for keeping up a comfortable communion among themselves and with the Lord ver 8. and disswadeth them from some evils that might mar the same Because first they were all called to inherite the same blessednesse ver 9. And secondly because a holy walking with God and a peaceable carriage toward others is the only way to sweeten the lives of Christians under all their troubles ver 10 11. Thirdly that that was the way to have God's favourable providence watching over them for good Fourthly to get acceptance to their prayers And fifthly to eschew his wrath ver 12. The third part containeth several motives to constancy in holinesse and encouragements against suffering in that way As first that well-doing was the way toward off the evil of all their troubles ver 13. Secondly that no trouble for well-doing should hinder but rather promove their blessednesse to which encouragements the Apostle subjoyneth six directions for attaining a right carriage under suffering First that they should labour to banish the fear of flesh ver 14. Secondly that they should adore the holinesse of God in carving out a suffering lot for them Thirdly that they should timously enrich themselves with the knowledge of the Truth so as they might be able to give a reason of what they suffered for Fourthly that they should manifest meeknesse toward their persecutors And fifthly entertain fear of their own miscarriage ver 15. Sixthly that they should labour still to keep a good conscience under their suffering so should their carriage convince and make ashamed their very persecutors which is their third encouragement ver 16. Fourthly that their sufferings after this manner should prove much more comfortable to them than if they were procured by their own miscarriage Fifthly that the good will of God had the carving out of these sufferings ver 17. Sixthly that innocent Jesus Christ had suffered to the death for reconciling them to God and for the applying of his purchase was raised by the power of his Spirit or God-head ver 18. Seventhly that there are many souls now imprisoned in Hell for slighting such Truths as Christ's Spirit speaking through Noah and others of his Servants had prest upon them ver 19 20. Eighthly that the spiritual safety of Believers from the deluge of Gods wrath was made no lesse sure to them by their Baptism and the work of Christ's Spirit with it than the temporal safety of Noah and those few persons with him from the floud was made sure to them by the Ark ver 21. And ninthly that their Surety is now in highest power and glory that he may bear them through all their troubles and possesse them in that salvation which he hath purchased for them ver 22. All which prove that Believers ought to follow their duty to him notwithstanding of all sufferings for him Vers 1. Likewise ye wives be in subjection to your own husbands that if any obey not the Word they also may without the Word be won by the conversation of the wives 2. While they behold your chast conversation coupled with fear THe Apostle being to point out the duties of married persons he beginneth with and insisteth most upon the duties of the Women partly because they had maniest discouragements and partly because their making conscience of their duty was the best means to provoke their Husbands to their duty Upon them he presseth subjection or dutifulnesse to their Husbands by two arguments The first is Because their obligation to their duty was no less strait than the obligation of others who stood in any of those relations mentioned in the former Chapter The second is Because their unbelieving Husbands might through Gods blessing be moved to receive the Gospel which formerly they had rejected ver 1. providing they did mark nothing but chastity and holinesse joyned with the fear of God and reverence toward themselves shining in the conversation of their Wives ver 2. And therefore Christian Women had reason to make conscience of duties even toward their pagan-Pagan-Husbands Hence Learn 1. They that would rightly divide the Word of Truth among the Lord's People must not content themselves to presse the duties of holinesse in general as they concern all Christians but must learn in their Doctrine to come down to the lowest relations that are among the Lord's People and to point out the particular duties of these it being in the discharge of such duties mainly that Religion is adorned Tit. 2.10 Therefore the Apostle after he hath spoken at large of the duties of holinesse belonging to all in general he comes among other relations to point out the duties of wives to their husbands Likewise ye wives be subject c. 2. The sum of a Womans duty to her Husband is subjection which doth consist in a reverend esteem of him as of one placed by the Lord in a degree of superiority above her which will produce reverent speaking of him and to him ver 5. and in giving obedience to his commands in things lawfull both which are in the signification of this word whereby the Apostle expresseth the whole duty of Wives to their Husbands Likewise ye wives be subject to your own husbands 3. However there be difference among those relations that are betwixt the Lord's People some of them having more of dominion and subjection in them as those last mentioned in the former Chapter betwixt Magistrates and Subjects Masters and Servants others of them having more of equality and love in them as this which is here betwixt Husband and Wife Yet the obligation to the duties of the latter sort is no lesse strict than to the duties of the former both being enjoyned by the same authoritie and so to be made conscience of upon
the same hazard Therefore the Apostle presseth the duty of Women to their Husbands by such an expression as imports a like strictnesse of tye upon them to their duty as was upon those mentioned in the last part of the former Chapter Likewise ye wives be subject c. 4. The wickednesse and disobedience to the Gospel of any married person however it may draw themselves under the curse of God Yet it doth neither loose the relation nor exempt the other party from their duty excepting in the case of Adultery and lawful divorce thereupon Mat. 5.32 or wilful desertion 1 Cor. 7.15 but doth rather tye the better party the more strictly to a conscionable discharge of that duty for the conviction or gaining of the other party for though the Apostle here doth suppone Husbands some of them at least to be disobedient to the Word Yet he presseth upon their Wives dutifulness to them as to their own Hubands Be in subjection to your own husbands that if any obey not the Word c. 5. Although the publick Ministery of the Word be the ordinary and principal mean of sinners conversion to the Lord Rom. 10.15 17. Yet the Lord may and sometimes doth make use of the pains of private Christians for that effect for it is supponed that they who obey not the Word may be won to obey it by the conversation of their wives 6. Although the Children of the Lord be bound to deal with the unconverted or profane among whom they live by discourse and conference commending Christ to them and pointing out the way of attaining acquaintance and communion with him Joh. 4.29 30. Philip. 2.15 16. Yet it is mainly a conversation suitable to the Word that God useth to blesse for gaining of such to fall in love with Religion without which the best discourses will rather harden folk in sin than reclaim them from their sinful wayes Therefore the Apostle here presseth practical duties upon Christian Women as the best way to gain their unbelieving Husbands That if any obey not the Word they may be won by the conversation of the wives while they behold your chast conversation c. 7. The Lord's People ought not to quit their hopes of the conversion of those who have not hitherto been perswaded by the Word to follow the directions thereof neither yet do believe the Truths revealed in it But they ought to continue their pains toward those with whom the publick Ministery doth not prevail for even to these Husbands whom the Apostle supponeth to be unbelievers disobedient to the Word and such as will not be perswaded thereby as the word here signifieth he pleads for duty from their Wives in hopes of gaining them thereby That if any obey not the Word they may without the Word be won by the conversation of the wives 8. The winning of a sinner to Jesus Christ is an imployment full of gain and advantage as the word here translated to be won signifieth both to the sinner it self who is thereby made partaker of the true riches Jam. 2.5 and to those who are instrumental in that work in regard of the comfort they may have from them Philip. 4.1 and the reward they shall have from God Dan. 12.3 and therefore it ought to be mannaged with a great deal of spiritual policy and skill as the same word also signifieth That if any obey not the Word c. they may be won 9. There is no part of a Christians conversation so prevalent to gain on-lookers to fall in love with Religion as that wherein the duties which we owe to others in the relation we have to them doth shine for these two chastity which in the peculiar signification of it is one main duty of the Wife in reference to her Husband and fear signifying reverence to a superiour Rom. 13.7 are the qualities of a christian conversation which the Spirit of God here condescends upon as most prevalent for gaining unbelievers to fall in love with Religion They may be won while they behold your chast conversation coupled with fear 10. Carnal men do very accurately pry into all the secrets of the practice of those that are religious which though it be done by them that they may find occasion against the Godly Psal 56.6 who should therefore be the more circumspect Psal 39.1 and the more earnest for God's teaching Psal 27.11 Yet the Lord may make use of it contrary to their intention to be a mean of much good to their souls for the word which the Apostle uses here while they behold signifieth very accurately to pry into and seriously to consider a thing upon which the Apostle may be safely conceived to lay some weight for moving Christian Women to the more holy circumspection in their carriage which the Lord might blesse for gaining of their Husbands While they behold your chast conversation 11. There is no true purity or holinesse of conversation which doth not flow from fear of offending God in the heart by which Christians depart from evil in their practice Prov. 16.6 Nor is there any true fear of God in the heart where the conversation is not in some measure holy Jer. 32.40 for though this chastity and fear of Christian Women here spoken of may be taken with a special respect to their Husbands Yet the words are of a larger signification and must necessarily include holinesse of life and fear of offending God in the heart what ever they might suffer from their Husbands the one whereof cannot be separated from the other A chast conversation coupled with fear Vers 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price The Apostle giveth here two further directions to believing Women for attaining to such a conversation as through the Lord's blessing might prove a mean of gaining their unbelieving Husbands The one is negative that they should not be too curious and superfluous in trimming their outward man The other is positive that their great pains should be to have their inward man adorned with the grace of God especially meeknesse and peaceablenesse of spirit in reference to their Husbands and the Lord's dispensation in tying them to such men and to a crosse with them which last he presseth by two arguments The first is that this was an ornament that would not wax old as others do The second is that it is in very high esteem with the Lord and therefore as they desired to gain their husbands by their outward carriage their great care should be to attain to a right frame of spirit within Hence Learn 1. Even the Children of the Lord are in hazard to offend Him and others in the matter of their apparrel while they labour not
The other argument is from the advantage of such a carriage that if they did imitate these holy Women especially Sarah in dutifulnesse to their Husbands notwithstanding of any terror from them they should prove themselves heirs of Sarah's blessednesse Hence Learn 1. The Children of the Lord have not only need of precepts to presse their duty upon them but likewise of the examples of others held forth to them who have gone before them in the practise of these duties that so they may apprehend them feasible seing others have attained to them and sweet seing others have chearfully practised them and the neglect of them hazardous since these who have made conscience of them may be brought as witnesses against the neglecters of them Therefore after the Apostle hath prest by precepts and reasons the duty of believing Women to their Husbands he here beareth in the same further by the example of the Saints for after this manner also the holy Women in the old time who trusted in God adorned themselves being in subjection to their own husbands 2. The approven examples of the most eminent of the Saints making conscience of moral duties which are registred in the Old Testament are obligatory under the New to the meanest of Believers in Christ who are not by their Christian Liberty freed from imitating them in these for here the Apostle presseth upon Christian Women dutifulnesse to their Husbands from the example of holy Women under the Old Testament and particularly Sarah who was an eminent and in some respects an extraordinary person For after this manner in the old time the holy women also c. Even as Sarah c. 3. There is no true holinesse which hath not Faith in God for the fountain and root of it whereby the heart relieth on God for furniture for the duties of holinesse and encouragement against difficulties in the way thereof Nor is there any real trusting in God which hath not for the fruit thereof holinesse consisting in the study of abstenance from every known sin and endeavour after every known duty for from these two joyntly are those ancient Believers described as examples to be imitated by others Holy Women who trusted in God 4. True holinesse and faith in God are mainly evidenced in the particular duties of these relations wherein the Lord's Providence hath placâ—d his People the conscionable discharge whereof doth prove the principal ornament of Professors for here the Apostle sets forth those ancient believing Women as in their best ornaments while they are evidencing their holinesse and trusting in God by their dutifulnesse to their Husbands to be imitated by Christian Women under the Gospel The holy Women who trusted in God adorned themselves being in subjection to their Husbands 5. The Lord takes notice of the least act of sincere obedience to his Commands even when it is mixed with many sinful failings which he passeth in penitents and would not have any of his People cast at any good in others nor be the lesse careful to imitate it that they do discern much miscarriage joyned with it for in that passage of Sarah's Gen. 18.12 which is here related to there are many sinful failings and little thing commendable beside that one word evidencing her reverence to her Husband which the Lord here registreth for her commendation and others imitation hiding the faults that were therewith Even as Sarah obeyed Abraham calling him Lord. 6. The want of these qualifications in parties to whom the Lord's People have relation which have been eminent in others doth not exempt them from these duties which by vertue of that relation have been performed to others endued with these qualifications for here the Apostle from Sarah's reverencing of Abraham an extraordinary and eminently gracious man inferreth upon Christian Women reverence to their wicked infidel Husbands Even as Sarah obeyed Abraham calling him Lord. 7. When we obtain grace from the Lord to follow the footsteps of the Saints registred in Scripture especially in the faithful discharge of the duties of our particular stations and relations then do we prove our selves to be partakers of the same spiritual priviledges with them and heirs of the same eternal blessednesse which they now possess for as those who imitate the faith and obedience of Abraham are for that called his children Rom. 4.11 12. Gal. 3.7 9 29. So these Women here who imitate Sarah in well-doing particularly in obedience to their Husbands are called her daughters Whose daughters ye are as long as ye do well which is not to be understood as if they were cast out of the number of her daughters for every short-coming in their duty but that it is in the way of their duty that they will clear to themselves their right to her blessedness and enjoy the sense of their interest in the spiritual priviledges which she had 8. They that resolve to hold on in the way of well-doing may resolve to meet with as much of terror and afrightment therein as wicked men can make them yea even from those of their nearest relations whose enmity against godlinesse before the Lord change them is greater than any natural affection they have to those they are most strictly tied unto for it is mainly against the terror and amazement of wicked Husbands that the Apostle here guards Christian Women encouraging them by this that they should prove themselves daughters of Sarah if they held on in their duty and were not afraid of any amazement 9. It is perseverance in the way of duty when there is not only small appearance of successe but much terrible opposition from wicked men in following of it which mainly cleareth to Believers their right to the heavenly inheritance for this the Apostle presseth upon Christian Women as that which would prove them daughters of Sarah that is co-heirs with her of the heavenly inheritance if they did well and were not afraid of any amazement Vers 7. Likewise ye husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred In the next place the Apostle presseth the duties of Husbands to their Wives which he comprehendeth in two branches First That they should manifest a special measure of prudence and heavenly wisdom in conversing with them And secondly that they should season their authority over them with tenderness and respect to them both which he presseth by several arguments 1. From the strictnesse of their obligation to these duties which was the same with that of the Wives to theirs 2. From the weaknesse and infirmity of the Women which calls for the more wise and tender dealing 3. From the equality of both in partaking of spiritual and eternal priviledges And 4. from the hazard of the neglect of those duties to wit the interrupting of their service to God particularly the marring of their access to him in prayer Hence