Life they are called to by a perfect revolution or circuit as there is said of the Sun it visites all Ranks and Estates its going forth is from the end of Heaven and his circuit unto the ends of it and there is nothing hid from the heat of it disdains not to teach the very Servants in their low condition and employments how to behave themselves and sets before them no meaner Example than that of Iesus Christ which is the highest of all Examples and here the Apostle proceeds to give Rules to that Relation which is the main in Families Husbands and Wives for the Order it 's indifferent yet possibly he begins here at the Wives because his former Rules were to inseriours to Subjects and Servants and the duty he commends particularly here to them is Subjectiâ—n Likewise ye Wives be in Subjection c. 〈◊〉 Men have said all and much it may be to little purpose in the Parallel of these two Estates of Life the Result will be sound I conceive all being truly reckoned to be very little odds even in Natural Respects in the thing it self saving only as the particular Condition of Persons and the Hand of Divine Providence turns the Ballance the one way or other and the writing of Satyrs against either or Laudatives for the one in prejudice of the other is but a Caprice of Man's Mind according to their own humor but in Respect of Religion the Apostle having scann'd the Subject to the full leaves it indifferent only requiring in those that are so ingaged Hearts as disingaged as may be that they that Marry be as if they Married not c. Within a while it will be all one as he adds that grave reason for the Fashion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this World passeth 't is but a Pageant a Show of an hour long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes by and is no more seen thus the great Pomps and Solemnities of Marriages of Kings and Princes in former times where are they Oh! how unseemly is it to have an immortal Soul drowned in the esteem and affection of any thing that perishes and to be cold and indifferent in seeking after a Good that will last as long as it self Aspire to that Good which is the only Match for the Soul that close Union with God which cannot be dissolved which he calls an Everlasting Marriage that will make you happy either with the other or without it All the happiness of the most excellent Persons and top of all Affection and Prosperity meeting in Humane Marriages are but a dark and weak Representation of the solid joy that is in that Mysterious Divine Union of the Spirit of Man with the Father of Spirits from whence it issues But this by the way The Common Spring of all mutual Duties on both sides is to be supposed Love That peculiar conjugal Love that makes them one that will infuse such sweetness into the Authority of the Husband and Obedience of the Wise as will make their Lives harmonious like the sound of a well tun'd instrument whereas without that having such an Universal conjuncture of interest in all their Affairs they cannot escape frequent contests and discords which is a sound more unpleasant than the jarring of untuned Strings to an exact Ear. And this should be considered in the choice that it be not as it is too often which causeth so many Domestick ills contracted only as a Bargain of outward Advantages but as an Union of Hearts And where this is not and that there is something wanting in this point of Affection there if the Parties or either of them have any saving knowledge of God and access to him in Prayer they will be earnest Suiters for his help in this that his Hand may right what no other can that he who is Love it self may infuse that mutual Love into their Hearts now which they should have sought sooner And certainly they that sensibly want this and yet seek it not of him what wonder though they find much bitterness and discontent and where they agree only in Natural Affection their observance of the Duties requir'd is not by far either so comfortable and pleasing or so sure and lasting as when it ariseth from a Religious and Christian Love on both sides that will cover many failings and take things by the best side Love is the prime Duty in both the basis of all but because the particular Character of it as proper to the Wise is conjugal Obedience and Subjection therefore that is usually specified Eph 5. 12. Wives submit your selves unto your own Husbands as unto the Lord So here Now if it be such obedience as ought to arise from a special kind of Love then the Wife would remember this that it must not be constrained unchearful obedience and the Husband would remember that he ought not to require base and servile Obedience for both these are contrary to that Love whereof this obedience must carry the true tincture and relish as slowing from it there it will hold right where Love commands and Love obeys This Subjection as all other is qualified thus that it be in the Lord. His Authority is Primitive and binds first and all other have their Patents and Priviledges from him therefore he is supremely and absolutely to be observed in all if the Husband would draw the Wife to an irreligious course of Life and looseness he is not to be followed in this but in all things indifferent this obedience must hold which forâ—ids not neither a modest advice and representment to the Husband of that which is more convenient but that done a submissive yielding to the Husbands will is the suiting of this rule Yea possibly the Husband may not only imprudently but unlawfully will that which if not in its own Nature a thing unlawful the Wife by reason of his will may obey lawfully yea could not lawfully disobey Now though this Subjection was a Fundamental Law of pure Nature and came from that hand that made all things in perfect order yet sin that hath imbitter'd all humane things with a Curse hath disrelisht this Subjection and made it taste somewhat of a punishment Gen. 3. 16. and that as a suitable punishment of the abuse of that power she had with him to the drawing of him to disobedience against God The bitterness in this Subjection arises from the corruption of Nature in both in the Wife a perverse desire rather to command or at least a repining discontent at the obligation to obey and this is increased by the disorder and imprudence and harshness of Husbands in the use of their Authority But in a Christian the Conscience of Divine appointment will carry it and weigh down all difficulties for the Wife considers her Station that she is set in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is the Rank the Lord's hand hath plac'd her in and therefore she will not break it for respect and love to him she
of unbelieving Husbands and this we have both in that word their conversation which signifies the whole course and tract of their Lives and in the particular specifying of the several duties proper to that relation and state of Life First Subjection Secondly Chastity Thirdly Fear Fourthly Modesty in outward Ornaments Fifthly The inward Ornaments of Meekness and Quietness of Spirit The combinement of those things makes up such a Wife and the exercise of them throughout her life makes up such a Conversation as adorns and commends the Religion they profess and is a fit and may be a successful means of converting the Husband that as yet professes it not Chaste Conversation It is the proper character of a Christian to study Purity in all things as the word in its extent signifies Let the World turn that to a reproach call them as you will this is sure that none have less fancy and presumption of Purity than these that have most desire of it but the particular pureness here intended is as 't is render'd that of Chastity as the word is oft taken it being a Grace that peculiarly deserves that name as the sins contrary to it are usually and deservedly called Uncleanness 'T is the pure whiteness of the Soul to be chaste to abhor and disdain the swinish puddle of Lust than which there is nothing doth more debase the excellent Soul draws it down below it self and makes it truely brutish The three kinds of Chastity Virginal Conjugal and Vidual are all of them acceptable to God and sutable to the Profession of a Christian therefore in general only whatsoever be our condition of Life let us in that way conform to it follow the Apostles Rule possessing those our earthen Vessels our bodies in Holiness and Honour by which there is express'd this same Chastity And this we shall do if we rightly remember our Calling as Christians in what sort of life soever as there he tells us That God hath not called us to Vncleanness but unto Holiness With Fear Either a reverent respect to their Husbands or the fear of God whence flows best both that and all other observance whether of Conjugal or any other Christian Duties be not presumptuous as some because you are chaste but contemper your Conversation that way with a religious fear of God that you dare not take liberty to offend him in any other thing and according to his institution with a reverent fear of your Husbands shunning to offend them but possibly this fear doth particularly relate to this other duty with which its joyn'd chaste Conversation with fear fearing the least stain of Chastity or the very least appearance of any thing not suiting with it 't is a delicate timerous Grace affraid of the least air or shadow of any thing that hath but a resemblance of wronging it in carriage or speech or apparel as follows Verses 3 4. 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 THat nothing may be wanting to the qualifying of a Christian Wife she is taught how to dress her self supposing a general desire but especially in that Sex of Ornament and Comeliness the Sex that began first our engagement to the necessity of cloathing having still a peculiar propension to be curious in that and to improve the necessity to an advantage The direction here given corrects the misplacing of this diligence and addresses it right i. e. Let it not be of the outward Man in plaiting c. Our perverse crooked hearts turn all we use into disorder these two necessities of our Life Food and Rayment how few know the right measure and bounds of them unless Poverty be our Carver and cut us short who almost is there that is not bent to something excessive far more are beholding to the lowliness of their estate than to the lowliness of their mind for sobriety in those things and yet some will not be so bounded neither but will profusely lavish out upon Trifles to the sensible prejudice of their Estate 'T is not my purpose nor do I think it very needful to debate many particulars of Apparel and Ornament of the Body their lawfulness or unlawfulness only First 'T is out of doubt that though cloathing was first drawn on by necessity yet all regard of Comeliness and Ornament in Apparel is not unlawful nor doth the Apostle's expression here rightly considered fasten that upon the adorning he here speaks of and he doth no more universally condemn the use of Gold for Ornament than he doth any other comely Rayment which here he means by that general Word of putting on of Apparel for his not is comparative not this Adorning but the Ornament of a meek Spirit that rather and as much more comely and precious as that I will have mercy and not sacrifice Secondly According to the different place and quality of Persons there may be difference in this Thus the Robes of Judges and Princes are not only for personal Ornament but because there is in them especially to vulgar eyes that seldom look deeper than the outside of things there is I say in that Apparel a representment of Authority or Majesty that befits their place and besides this in other Persons that are not in Publick Place Men or Women that are here particularly directed yet may have in this some mark of their Rank and in Persons otherways little distant some allowance may be made for the Habitudes and Breeding of some beyond others or the quality of their Society and those with whom they converse Thirdly 'T is not impossible that there may be in some an affected Pride in the meaness of Apparel and in others under either neat or rich attire a very humble unaffected mind using it upon some of the aforemention'd engagements or such like and yet the heart not at all upon it Fourthly 'T is as sure as any of these that real excess and vanity in Apparel will creep in and will always willingly convey it self under the cloak of some of these honest and lawful Considerations This is a prime peice of our hearts deceit not only to hold out fair Pretences to others but to put the trick upon our selves to make our selves believe we are right and single minded in those things wherein we are directly seving our Lusts and feeding our own Vanity Fifthly To a sincere and humble Christian very little either dispute or discourse in this will be needful a tender Conscience and a Heart purg'd from Vanity and weaned from the World will be sure to regulate this and all other things of this nature after the safest manner and will be wary 1. Of Lightness and fantastick garb in Apparel which is the very Bush
with God of great price and things are indeed as he values them and no otherways Tho' it be not the Country fashion yet it is the fashion at Court yea 't is the Kings own fashion Matth. 11. 29. Learn of me for I am meek and lowly c. Some that are Court-bred will send for the Masters of fashions tho' they live not in the Court and tho' the Peasants think them strange dresses yet they regard not that but use them as finest and best Care not what the World say You are not to stay long with them desire to have both fashions and stuff from Court from Heaven this Spirit of meekness and it shall be sent you 't is never right in any thing with us till we attain to this to tread on the opinion of Men and eye nothing but Gods approbation Verses 5 6. 5. For after this manner in the old time the holy Women also who trusted in God adorned themselves 6. Even as Sarah obeyed Abraham calling him Lord whose Daughters ye are as long as ye do well and are not afraid with any amazement THe Apostle inforces his Doctrine by Example The most compendious way of teaching Hence the right way to use the Scriptures is to regulate our manners by them as by their precepts so by examples And for this end it is that a great part of it is historical There is not in the Saints a transmigration of Souls but there is so to speak an oneness of Souls being in all Ages partakers of the self same Spirit hence the Daughters of Sarah are called pious and obedient Wives Women here designed 1. Holy 2. Believing 3. Firm and resolute not afraid with any Amazement tho' by nature they are fearful yet rendred of undaunted Spirits by a holy clean and pure conscience Believing Wives and fearers of God are not terrify'd their Minds are established in a due obedience to God and also toward their Husbands Verse 7. 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 YOur Wives are subject to you but you likewise subject to this Word by which all ought in all Stations to be directed and however all shall one day be judged by it and alike subject as they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parents as Children Masters as Servants and Kings as their Subjects all hold of a superiour and 't is high treason against the Majesty of God for any in any place of command to dream of any unbounded absolute authority in opposition to him A Spirit of prudence or knowledge particularly suitable and relating to this subject is required as the light and rule by which his whole oeconomy and carriage is to be guided It is requir'd that he endeavour after that civil prudence for the ordering of his Affairs that tends to the good of his Family but chiefly a pious religious prudence for regulating his Mind and carriage as a Christian Husband that he study the Rule of Scripture in this particular which many do not neither advising with it what they should do nor laying it by reâ—lex upon their actions past examining by it what they have done Now this is the great fault in all practical things most know something of them but inadvertency and inconsideration not ordering our ways by that light is the thing that spoils all Knowledge required in the Wife but more eminently in the Husband as the Head the proper seat of knowledge It is possible that the Wise may sometimes have the advantage of knowledge either natural wit and judgment or a great measure of understanding of spiritual things but this still holds that the Husband is bound to improve the measure both of natural and of spiritual gifts that he hath or can attain to and apply them usefully to the ordering of his conjugal carriage and that he understand himself oblig'd somwhat the more in the very notion of a Husband both to seek after and to use that prudence that is peculiarly requir'd for his due deportment and a Christian Wiâ—e that 's largelier endow'd yet will shew all respectiveness to the measure of Wisdom though it be less that is bestow'd upon her Husband Dwell with them This indeed implies and supposes their abiding with them so far as their calling and lawful Affairs permit but I conceive that which it expresly means is all the conversation and duties of that estate that they so behave themselves in dwelling with them as becomes Men of Knowledge wise and prudent Husbands which returns them usually the gain of that full reverence and respect that is due to them of which they rob and divest themselves that be either of a foolish or trisling carriage or of too auâ—â—ere and rigid a conversation Giving honour unto the Wife This I conceive is not as some take it convenient maintenance tho' that 's a requisite duty too and may be taken in under this word but it seems to be chiefly a due conjugal esteem of them and respect to them the Husband not viliâ—ying and despising them which will readily grieve and exâ—spâ—rate them not disâ—losing the weaknesses of the Wife to others nor observing them too narrowly himself but hiding them both from others and his own eyes by love not seeing them further than love it self requires that is to the wise rectifying of them by milde advices and admonitions that flow from love And to this the reasons indeed sute well it seems at first a little incongruous honour because weaker but considering this kind of honour not of reverence as Superiour for that is their part but such an esteem and respect without which indeed love cannot consist for we cannot love that which we do not in some good measure esteem well of And that they be not contemn'd and slighted even because weaker for of all injuries contempt is one of the smartingest and most sensible especially to weakest Persons who feel most exactly the least touches of this whereas greater Spirits are a little harder against opinion and more indifferent for it and tho' not all yet some Wives may be of a stronger Mind and Judgment than the Husbands yet those rules respect the general condition of the Sexes and speak of it so as ordinarily weaker Again Love which is ever to be supposed one Article and the main one for nothing indeed can be right where that supposition proves false Love I say supposed this reason is very enforcing that the weaker the Vessels be the more tenderly they should be used and the more a prudent passing by of frailâ—ies is needâ—ul there love will study it and bestow it the more yea this tie you know makes two one and that which is a part of our selves the more it needs in that the more comeliness we put upon it as the Apostle St. Paul tells us and this further may be consider'd
that there is a 〈◊〉 need of this honouring that consists in not dâ—spiâ—â—g and in covering of â—railties as is even imply'd in this that the Woman is not called simply weak but the weaker and the Husband that is generally by Natures advantage or should be the stronger yet is weak too for both are Vessels of Earth and therefore frail both polluted with sin and therefore subject to a multitude of sinful sollies and frailties but as that particular frailty of nature pleads for Women that honour so the other reason added is not from particular disadvantage but from their common priviledge and advantage of grace as Christian that the Christian Husband and Wife are equally Co-heirs of the same grace of life As being Heirs together of the grace of life This is that which most strongly binds on all these duties on the hearts of Husbands and Wives And most strongly indeed binds their hearts together and makes them one 〈◊〉 each be reconciled unto God in Christ and so heirs of life and one with God then are they truly one in God each with other and that 's the surest and sweetest union that can be Natural love hath risen very high in some Husbands and Wives but the highest of it fallâ— far very short of that which holds in God hearts concentring in him are most and excellently one that love which is cemented by youth and beauty when these moulder and decay as soon they do it â—ades too that is somewhat purer and so more lasting 〈◊〉 holds in a natural or moral harmony of Minds yet these likewise may alter and change by some great accident but the most refin'd and spiritual and most â—â—disâ—olubleâ— is that which is knit with the highest and 〈◊〉 Spirit And the ignorance or disregard of this 〈◊〉 great cause of so much bitterness or so little true 〈◊〉 in the life of most married Persons because 〈…〉 meet not as one in him Heirs together Loath will they be to despise one another that are both bought with the precious blood of one Redeemer and loath to grieve one another being in him brought into peace with God they will entertain true peace betwixt themselves and not suffer any thing to disturb it They have hopes to meet one day where is nothing but perfect Concord and Peace they will live as heirs of that life here and make their present estate as like to Heaven as they can and so a pledge and evidence of their title to that Inheritance of peace that is there laid up for them and they will not fail to put one another often in Mind of thâ—se hopes and that Inheritance and to advance and further both each other towards it where this is not 't is to little purpose to speak of other rules where neither party aspires to this heiâ—ship live otherways as they will there is one common Inheritance abiding them one Inheritance of everlasting flames and as they do increase the sin and guiltiness of one another by their irreligâ—ous Conversation so that which some of them do wickedly here upon no great cause they shall have full cause there to curse the time of their coming together and that shall be a peice of their exercise for ever but happy those persons in any Society of Marriage or Friendship that converse so together as those that shall live eternally together in glory This indeed is the Sum of all duties Life A sweet word but sweetest of all in this sense that Life above indeed only worthy the name and this we have here in comparison let it not be called life but continual dying an incessant journey towards the Grave if you reckon years but a short moment to him that attains the fullest old age but reckon miserieâ— and sorrows 't is long to him that dyes young Oh! that that only blessed liâ—e were more known and then it would be more desir'd Grace This the tenor of this Heirship Free Grace this Life a free Gift Rom. 6. ult No life so spotless either in marriage or virginity as to lay claim to this life upon other terms if we consider but a little what it is and what we are this will be quickly out of question with us and we will be most gladly content to hold it thus by deed or gift and admire and extol that Grace that bestows it That your Prayers be not hindred He supposes in Christians the necessary and frequent use of this takes it for granted that the Heir of Life cannot live without prayer this is the proper breathing and language of these Heirs none of them dumb they can all speak these Heirs if they be alone they pray alone if Heirs together and living together they pray together Can the Husband and Wife have that love and wisdom and meekness that may make their life happy and that blessing that may make their Affairs successful while they neglect God the only giver of these and all good things You think these needless motives but you cannot think how it would sweeten your Converse if it were used 'T is prayer that sanctifies and seasons and blesses all and not enough that they pray when with the Family but even Husband and Wife together by themselves and with their Children that they especially the Mother as being most with them in their Child-hood when they begin to be capable may draw them apart and offer them to God often praying with them and instructing them in their youth for they are pliable while young as glass when hot but after sooner break than bend But above all Prayer is necessary as they are Heirs of Heaven often sending up their desires thither You that are not much in prayer look as if you look'd for no more than what you have here if you had an Inheritance and Treasure above would not your heart delight to be there Thus the Heart of a Christian is in the constant frame of it but after a special manner Prayer raises the Soul above the World and sets it in Heaven 't is its near access unto God and dealing with him especially about those Affairs that concern that Inheritance Now in this lies a great part of the comfort a Christian can have here and the Apostle knew this that he would gain any thing at their hands that he press'd by this Argument that otherwise they would be hinder'd in their prayers He knew that they who are acquainted with prayer find such unspeakable sweetness in it that they will rather do any thing than be prejudic'd in that Now the breach of conjugal Love the jarrs and contentions of Husband and Wife do out of doubt so leaven and imbitter their Spirits that they are exceeding unfit for Prayer which is the sweet Harmony of the Soul in God's ears and when the Soul is so far out of tune as those distempers make it he cannot but perceive it whose ear is the most exact of all for he made and tun'd the Ear and is the
can digest much frowardness of a Husband and make that her patient subjection a sacrifice to God Lord I offer this to thee and for thy sake I humbly bear it The worth and love of a Husband may cause that respect where this Rule moves not but the Christian Wife that hath love to God tho her Husband be not so comely nor so wise nor any way so amiable as many others yet because her own Husband and because of the Lord's command in the general and his Providence in the particular dispose of his own therefore she loves and obeys That if any obey not the Word This supposes a particular Case and applies the Rule to it takes it for granted a believing Wiâ—e will chearfully observe and respect a believing Husband but if an Unbeliever yet that unties not this engagement yea there is something in it presses it and binds it the more a singular good that probably may follow upon obeying such by that good Conversation they may be gained that believe not the Word not that they could be fully converted without the Word but having a prejudice against the Word that may be remov'd by the carriage of a believing Wife and they may be somewhat mollified and prepar'd and induc'd to hearken to Religion and take it into consideration This gives not Christians warrant to draw on this Task and make themselves this Work by chusing to be joyned to an Unbeliever either a prophane or meer natural Husband or Wife but teaches them being so matched what should be their great desire and their suitable carriage to the attainment of it And in the primitive Christian times this fell out often that by the Gospel preached the Husband might be converted from gross Infidelity Judaism or Paganism and not the Wife or the Wife which is the supposition here and not the Husband and there came in the use of this consideration And in this is the freedom of Divine Grace to pick and chuse where he will one of a Family or two of a Tribe as the Prophet hath it and according to our Saviour's word two in one Bed the one taken and the other left Some selected Ones in a Congregation and in a House a Child possibly or Servant or Wife and leave the rest The Apostle seems to imply particularly that there were many instances of this Wives Converts and Husbands unbelieving We can determine nothing of their conjecture that think there shall be more of that Sex here call'd the weaker Vessel than of the other that shall be Vessels of honour which God seasons with Grace here and hereafter will fill with Glory but this is clear that many of them are converted while many Men and divers of them very wise and learned Men having the same and far greater means and opportunities do perish in unbelief This I say evidences the Liberty and the Power of the Spirit of God that Wind that bloweth where it listeth and withal it suits with that word of the Apostle that the Lord this way abases these things that men account so much of and hath chosen the weak things of the World to confound the mighty c. Nor doth the pliableness and tenderness of their affections tho Grace once wrought may make good use of that make their conversion the easier but the harder rather for through Natures corruption they would by that yield more to evil than to good but the efficacy of Grace appears much in establishing their hearts in the love of God and making them once possess'd with that to be inflexible and invincible by the tentations of the World and the strength and â—lights of Satan That which is here said of their Conversation holds of the Husband in the like case and of Friends and Kindred and generally of all Christians in reference to them with whom they converse that their spotless holy carriage as Christians and in their particular stations as Christian Husbands or Wives or Friends is a very likely and hopeful means of converting others that believe not Men that are prejudic'd observe actions a great deal more than words In those first times especially the blameless carriage of Christians did much to the increasing of their number Strive ye Wives and others to adorn and commend the Religion you profess to others especially those nearest you that are averse Give no just cause of scandal and prejudice against Religion beware not only of gross â—ailings and ways of sin but of such imprudencies as may expose you and your Profession study both holy and wise carriage and pray much for it Iam. 1. 5. If any of you lack Wisdom lâ—t him ask of God that giveth to all men liberally and upbraideth not and it shall be given him But if Wives and other private Christians be thus oblig'd how much more the Ministers of the Wordâ— Oh! that we could remember our deep engagement to Holiness of life he said right either teach none or let your life teach too Cohelleth anima conciâ—natrix must the Preacher be the Word of Life springing from inward Affection and then Vita conciâ—natrix The Sundays Sermon lasts but an hour or two but holinesâ— of Life is a continued Sermon all the Week long They also without the Words may he won The Conversion of a Soâ—l is an inestiâ—â—aâ—â— gaiâ— 't is a high trading and design to go about it Oh! the precious Soul but disvalu'd by most Will we believe him that knew well the price of it for he pâ—id it that the whole visible World is not worth one Soul the gaining it all cannot countervail that less This Wives and Husbands and Parents and Friendâ— iâ— themselves converted would consider seriously and apply themselves to pray much that their unconverted Relations in nature dead may be enliven'd and they may receive them from death and esteem of nothing rest in no natural content nor gain without that at least using uncâ—sâ—â—nt diligence in seeking it and their utmost skill and pâ—â—ns in it but above all this is the peculiar task of Ministers as the Apostle often repeats it of himself 1 Cor. 9. all gains on earth base for this a Soul converted is gained to it self gained to the Pastor or Friend or Wife or Husband that sought it and gained to Jesus Christ added to his Treasury who thought not his own precious Blood too dear to lay out for this Gain Verse 2. While they behold your chast Conversation coupled with fear AS all Graces are connexed in their own Nature so 't is altogether necessary that they be found so for the end here propounded the conversion of those that are strangers to Religion and possest with false notions of it and prejudices against it 'T is not the regularness of some particular actions nor the observance of some duties that will serve but it is an even uniform frame of Life that the Apostle here teaches Christian Wives particularly in reference to this end the gaining or conversion
or Sign hanging out that tells a vain Mind lodges within 2. Of excessive costliness which both argues and â—â—eds the Pride of the Heart and defrauds if not others of their dues yet the poor of thy charity which in God's sight is a due debt too and far more comfort shall thou have on thy death Bed to remember such a time in stead of Lace on my own Cloaths I helped a naked back to cloathing I abated somewhat of my former superfluities to supply the Poors necessities sweeter this than to remember that I could needlesly cast out many pounds to serve my Pride rather than give a penny to relieve the Poor As conscientious Christians will not exceed in the thing it self so in as far as they use lawful Ornament and Comeliness they will do it without bestowing much either diligence or delight on the business To have the mind taken and pleas'd with such things is so foolish and childish a thing that if most might not find it in themselves they would wonder at many others of years and common wit And yet truely 't is a Disease that few escape 't is strange upon how poor things Men and Women will be vain and think themselves some body not only upon some comeliness in their face or feature which though poor yet is a part of themselves but of things meerly without them that they are well lodged or well mounted or well apparell'd either richly or well in fashion light empty minds as bladders blown up with any thing and they that perceive not this in themselves are most drown'd but such as have found it out and abhor their own follies are still hunting and following themselves in these to beat them out of their hearts and to shame them from such fopperies The Soul fallen from God hath lost its true worth and beauty and therefore it basely descends to these mean things to serve and dress the body and take share with it of its unworthy borrow'd Ornaments hath lost and forgotten God and seeks not after him knows not that he is the alone Beauty and Ornament of the Soul Ier. 2. 32. his Spirit and the Graces of it its rich attire as here particularly specified in one excellent Grace and holds true in the rest The Apostle doth indeed expresly on purpose check and forbid vanity and excess in apparel and excessive delight in lawful decorum but his prime end is to recommend this other Ornament of the Soul The hidden man of the heart 'T is the thing the best Philosophy aim'd at as some of their choice men do express it to reduce men as much as may be from their Body to their Soul but this is the thing that true Religion alone doth effectually and throughly from the pampering and feeding of a Morsel for the Worms to the nourishing of that immortal being infus'd into 't and directs it to the proper nourishment of Souls the Bread that came down from Heaven Io. 6. 27. So here the Apostle pulls off from Christian Women their vain outside Ornaments but is not this a wrong to spoil all their dressing and fineness No he doth but this to send them to a better Wardrobe there 's much profit in the change All the Gold and other riches of the Temple figuring the Excellent Graces of Christians of Christ indeed first as having all fullness in himself and furnishing them but secondarily of Christians as the living Temples of God so the Church all glorious but within and the embroidery the variety of Graces the lively colours of other Graces shining best on the dark ground of Humility Christ delights to give much Ornament to his Church commends what she hath and adds more Cant. 1. 10. 11. The particular Grace he recommends is particularly suitable to his subject in hand the conjugal duty of Wives nothing so decoring their whole carriage as this meekness and quietness of Spirit but it is withal the comeliness of every Christian in every estate 't is not a Womans Garment or Ornament improper for Men there is somewhat as I may say of a particular cut or fashion of it for Wives towards their Husbands and in their domestick Affairs but Men all Men ought to wear of the same stuff yea so to speak of the same piece for it is in all one and the same Spirit fits the stoutest and greatest Commanders Moses a great General and yet no less great in this Virtue the meekest Man on Earth Nothing more uncomely in a Wife than an uncomposed turbulent Spirit that is put out of frame with every trifle and inventive of false causes of disquietness and fretting to it self And so of a Husband and of all an unquiet passionate Mind lays it self naked and discovers its own deformity to all The greatest part of things that vex us are not from their Nature or weight but the unsettledness of our Minds How comely is it to see a composed firm Mind and Carriage that is not lightly moved I urge not a Stoical stupidness but that in things that deserve sharp reproof the Mind keep in its own Station and Seat still not shaken out of it self as the most are that the Tongue utter not unseemly rash words nor the Hand act any thing that discovers the mind hath lost its command for the time but truly the most know so ill how to use just anger upon just cause that it is easier and the safer extream not to be angry but still calm and serene as the upper Region not the place of continual tempest and storms as the most are let it pass for a kind of sheepishness to be meek 't is a likeness to him that was a Sheep before the shearers not opening his Mouth 't is a Portion of his Spirit The Apostle commends his exchange of Ornaments from two things 1. Incorruptible and therefore fits an incorruptible Soul Your varieties of Jewels and Rich Apparel are perishing things you shall one day see an heap made of all and that all on a slame and in reference to you they perish sooner when death strips you of your nearest Garment your flesh all the other that were but loose upper Garments above it must off too it gets indeed a covering to the Grave but the Soul is left stark naked if no other Cloathing be provided for it for the Body was but borrowed then it is denuded of all But spiritual Ornaments and this here amongst them remain and are incorruptible they neither wear out nor out of fashion but are still the better for the wearing and shall last Eternity and shine there in full lustre And 2dly because the opinion of others is much regarded in matter of Apparel and 't is most for that we use Ornament in it he tells us of the account of this Men think it poor and mean nothing more expos'd to contempt than the Spirit of Meekness mere folly with Men that 's no matter this overweighs all their disesteem 't is