A Commentary on 1 Peter 1-3, Exposition of chapter 3 · Exposition of verse 1

A Commentary on 1 Peter 1-3 · Exposition of chapter 3 · Exposition of verse 1

p. 5751 Pet. 3. 1, 2, 3.

1. Likewise let the Wives be subject to their Husbands, that even they which obey not the Word, may without the Word be won by the conversation of the Wives.

2. While they behold your pure conversation, which is with feare.

3. Whose apparelling let it not be outward, as with broided haire, and gold put about, or in putting on of apparell.

4. But let the hid man of the heart be uncorrupt, with a meek and quiet spirit, which is before God a thing much set by.

FRom the thirteenth verse of the former Chapter, to the eighth verse of this chapter, the Apostle exhorts to such duties as concerne particular Christians: and so either in the Common-wealth, where he exhorts subjects, from verse 13. to 18. or in the Family, where he exhorts either servants, verse 18. to the end of the former Chapter, or wives and husbands, in the first seven verses of this Chapter.

So that in these first seven verses the Apostle intreats of the duties betweene man and wife; and first sets downe the wives duty,Generall scope. from ver. 1. to 7. and then the mens dutie, in the seventh verse.

In laying downe the wives duty he proceeds in this order: First, he briefly propounds the service of her duty in the first words, Wives be subject. Secondly, he expounds upon it, by shewing divers particular things she must expresse in her conversation; as, Amiablenesse, ver. 1. Chastitie and Feare, ver. 2. Meeknesse, ver. 3, 4. Then thirdly, he confirmes all by two reasons; both taken from example, first, of godly women in generall, ver. 5. secondly, of Sarah in particular, ver. 6.

Before I set upon the particular parts of the Text divers things would be noted in generall.

First, in that this Apostle and other Apostles think it fit with such effectuall termes, when they write to the Churches, to give such speciall charge to Husbands and Wives, it shewes, That God doth greatly desire that they should in a speciall maner be carefull to leade an orderly and comfortable life together. Whatsoever in domesticall matters is sometimes omitted in the Text, yet seldome in any place that treats of family-duties is the duty p. 576of Husbands and Wives left out.Note. Here it is vehemently urged, and so in the Epistle to the Ephesians; which should worke in all that feare God a ca…e and conscience of these duties, and of carrying themselves in the best manner they can one towards another. Now the substance of an orderly life betweene man and wife, is, to love one another with all constancy, tendernesse, and fidelity; to shew one heart in all things, helping one another to doe the duties of the family, especially in the service of God, and in carrying the crosses may light upon them in their callings; encouraging and comforting one another, honouring one another before others, and …earing one with another in respect of infirmities, and each of them striving to doe exactly the duty that belongs to each.

Now that men and women may be carefull hereof, many motives may be alledged, and ought to be thought upon.

Sixteene motives f…r man and wife to live quietly and comfortably together.1. Because this society betweene one man and one woman in marriage was instituted of God himselfe, and was the first society that he brought into the world, and had the honour to be ordained in the blessedest place in this visible world, even Paradise, and was made betweene two persons that were like God himselfe; and therefore God doth expect that men and women should walke very carefully in this estate, Gen. 2.

2. Because man and wife had so heere an originall and dependance one upon another. The woman was made of the rib of a man: which Adam perceiving by a spirit of prophecy, said, she was bone of his bone, and flesh of his flesh: that is, another selfe, or himselfe in another shape or sexe: and therefore whosoever disagreed, they should agree, it being most unnaturall for a man to hate or disagree with himselfe, Gen. 2. Ephes. 5. and ever the more miraculous the forming of the woman was, the more extraordinary should the affection betweene man and wife be.

3. Because they are but two of them: they would hardly please many that cannot please one.

4. Because they are appointed necessarily to be companions in life, withou… parting or dissolution: and therefore since they live alwaies together, they should resolve to dispose of themselves so, as their lives might be comfortable.

5. Because from man and wife is the originall of all mankind, of Church and Common-wealth, and all other societies: now those Husbands and Wives that live disorderly, dishonour the whole kind. What would they have the streames to be, when the fountaines are so troubled and impure?

6. Because marriage is honourable in Gods account, and ought to be so amongst men: therefore it being a great dignity to which they are called, it is as shamefull a fault to live disorderly in that estate, as in the estate of a Magistrate, or Minister, or the like, Heb. 13.

7. Note that the fift Commandement, that concernes family-duties, and the order should be in our dwellings, stands betweene the Commandement of the first Table, and the rest of the Commandements of the second Table; to signifie, that from the carefull performance of domesticall duties, men are fitter to serve God in the first Table, or converse with men in the world, in the second Table: yea, all we get from God in the first Table, or from men in the second, we bring it home to our houses, or to the place of well imploying it. Note the last words of verse 7. of this Chapter.

8. Because man and wife resemble Christ and the Church by way of type or image; and will men or women dare say that Christ and the Church carry themselves so unlovingly or disorderly one to another, as they doe one to another? Doe you not think it had beene a hatefull thing for any man that was to be a type of Christ to have exprest the type by false or wicked waies? Even p. 577so is it for man and wife to carry themselves one to another, so as Christ and the Church doe one to another, Ephes. 5.

9. The end of marriage is Gods glory: now if God may not have glory by the loving and orderly carriage of man and wife one to another, he will winne himselfe glory to his Justice, in revenging the quarrell of the Covenant which they have broken.

10. Because usually the carriage of man and wife is the originall cause of good or evill order in the family; partly, because thereby they are the more inabled or disabled for their carriage towards others in the family; and besides, their courses are exemplary, and withall, they thereby lay the ground of their owne honour or dishonour in the hearts of children and servants.

11. Because Gods commandement, injoyning them their duties one to another, binds the conscience as hard as any of the other Commandements; so as God is as well provoked by these disorders betweene man and wife, as by swearing, or cursing, or Idolatry, or murther, or whordome, or drunkennesse, or the like: yea, they that live in the customary breach of these duties, are unjust and dishonest, as well as if they broke any other Commandements.

12. The Apostles were the more earnest in pressing husbands and wives to a loving and orderly behaviour one towards another, because of the scandall or honour came to Religion by it. It did greatly adorne and become the Gospel, if they lived amiably together, it made men like of their Religion the better: and contrariwise, it was a foule scandall, and caused Religion to bee lesse esteemed, or else hated, when they lived so ungodly and unquietly together.

13. Because if they live lovingly together, they are like to have a quiet conscience, and a cleane heart: whereas if they jangle and live in discontentment, it is a thousand to one the conscience will be very froward, and their hearts filled with foule lusts after others, Pro. 5. And that the conscience should be froward, how can it be otherwise, when they live in the direct breach of Gods commandement, which (as was shewed before) binds as strongly in this as in any other duty?

14. Because this commandement is the first commandement with promise. To the faithfull discharge of these domesticall duties is promised a long and happie life in the land God hath planted men in.

15. Because men and women may greatly further their salvation by living according to Gods will in this estate; as is intimated, 1 Tim. 2.15.

16. Lastly, let husbands and wives remember their accounts at the last day. Will it not be a wofuli miserie for a rebellious and froward wife to be throwne to hell, and see her quiet and religious husband goe to heaven? and so on the other side.

The use may be for complaint of the generall and grievous neglect of these things in the most men and women. Where may a man observe,Use. in any family almost, that amiable carriage betweene man and wife that ought to be?

Quest. What are the causes of this generall disorder and unquietnesse betweene men and their wives?

Ans. 1. It may be God revengeth some sin in the manner of the marriage,Five speciall causes of disorder betweene man and wife. or going about it, of which the parties have not soundly repented; as, precontracts, or marriage for carnall ends, without respect of Religion or Gods glory, as for wealth, or the like: or some secret wickednesse, betweene the parties before marriage.

2. In the most, it is the want of the true feare of God: they are carnall, and so their natures being not regenerate, are full of all evill fruits. Two carnall persons can no more agree together, than two wilde beasts: and what will not men and women allow themselves in, when they doe not from their hearts feare Gods displeasure?

p. 5783. In many it is ignorance of their mutuall duties: men and women doe not studie with care and conscience the particular duties which in this estate God requires of them.

4. In such as know their duties, it is either unskilfulnesse to beare with infirmities, or neglect of daily prayer to God, to fashion their hearts to obey his will in those things as well as in other points of his service and worship.

5. In some it is strange and strong lusts, and inordinate desires; which being not resisted and subdued, the inward cause of all that absurd and perverse carriage shewes it selfe openly.

Quest. 2. But what should men and women doe that they might attaine to this orderly and amiable conversation?

Answ. 1. They should heartily in secret bewaile their former disorders, and seeke pardon of God,Helps for man and wife to attain an orderly and quiet life. and then reconcile themselves one to another, by confessing their faults and follies. These things will never be mended till they be repented of.

2. They should seriously attend to the doctrine of their duties, and heare it with all conscience, and desire to obey and take notice of Gods preceptorie commandement, in requiring these things; and by all meanes take heed of prejudice in hearing, but make conscience to heare this part of the word of God. as the word of God, as well as any other. Thinke not this doctrine too base or meane to be heard or studied, nor imagine that it is but the severitie of the Teacher to tell of so many things to be done by men and women: especially take heed of that profane jesting, to put off the sound practice of this doctrine with jesting one at another. Remember one thing by the way, that it is a great testimonie of true uprightnesse of heart, when men and women make conscience of it, to be good at home as well as abroad. Thus of the first generall doctrine.

Doct. 2. Secondly, we may hence in generall note, That the Word of God, and the instructions of the ministry of the Word, belong to women as well as men: and therefore the Apostles call to the women to heare the Word of the Lord. This point is to be noted the rather, because many give out that the knowledge of religion, and hearing of Sermons, and studying the Scriptures, is not fit for women; God doth not require it of them. Now that this dotage may be the more evidently confuted, consider that which is here intimated. There are a multitude of arguments may be brought: as,

First, the image of God by creation was stamped upon the female as well as the male,Reasons to prove that women ought to be taught their duties as well as men. Gen. 1.27.

2. The profession of godlinesse, good workes, faith, charity, and holinesse, is required of women as well as men, 1 Tim. 2.10, 15. and therefore all means of grace is necessary for them as well as men.

3. It is required of them to be teachers of good things: though they are not allowed to teach publikely, 1 Cor. 14. yet they must teach their children; and the elder women must teach the younger women, Tit. 2.3.

4. They are commanded expres…ly to learne the doctrine is publikely taught, 1 Tim. 2.11.

5. The Scripture is full of instances. Of the good woman in the Proverbs it is said, that she was not only a good house-wife, but the law of grace was in her lips, Pro. 31.26. King Lemuel was taught prophecies by his mother, Pro. 31.1. and women followed our Saviour to heare his Sermons: some followed him (I say) from place to place, Luke 8.3, and Mary was commended by our Saviour for choosing the best part, when she set her heart about religious duties, …itting at the feet of Christ to hear his word, Luk. 11. Our Saviour instructs a woman of Samaria in the great mysteries of conversion and salvation, Iob. 4. p. 579At Philippi Pauls hearers at the first were onelyonly women, Acts 16.13. and an honourable narration is made of many Christian women converted, Acts 17.4.12. ult. and we reade of Priscilla, that she was a meanes to instruct Apollos, an eloqent and learned man, and to make him more perfectly to understand the way of God, Acts 18.26. and so we reade of women that laboured with Paul in the Gospel, Phil. 4.3.

6. If women must suffer for their Religion, it is reason they have all the knowledge and helps in Religion: but women are in danger to suffer for Religion as well as men, Acts 8.3. & 9.2. & 22.4.

7. Finally, the way to be saved is the same for women as well as men: and therefore all meanes of salvation belong to them, and are to be used by them as well as men.

Which as it may incourage all women that are religious to study the things that belong to the kingdome of God; so it should teach them to make conscience of what they heare and learne, of the Virgin Mary, to lay up the good word of God in their hearts, and keepe it, and to looke to their waies in all things, that they may please God: for as God is no respecter of persons, but loves godlinesse in women as well as in men; so he doth require sound obedience, and reformation, and holinesse of life, of women as well as men. …or with God there is neither Jew nor Greeke, bond nor free, male nor female, but all are one in Christ Jesus, Gal. 3.27, 28.

Thirdly, before I yet come to open the particular parts of the text, it may be asked why the Apostle is so large in speaking to wives, as spending so many verses upon them. I answer, it is not simply because wives are more faulty than husbands, though many times it proves to bee so in many wives; but,

1. Because it is more against nature to obey than to rule.

2. Because women have many hinderances or lets,Why the Apostle is so large in setting down wives duties. both in receiving the doctrine, and in practising it: sometimes they rest in the generall, that they must obey, and so never study particulars; and therefore had need to have it beaten out in particulars for them. Besides, they are in danger to be infected with temptations, evill counsell, evill example, &c.

3. Because the inferiour must mend first: and therefore the Apostle begins with the wives, and would faine have them in order, before they require respect from their husbands.

4. Because if the women be gained to religion, they may be great meanes to worke good upon their husbands: for as they are pernitious instruments of the divell to doe their husbands hurt, if they bee wickedly bent; so may they bee great meanes to doe them good, if they bee soudly reformed themselves, as the Apostle imports in the first verse of this chapter. Besides, if the mother be godly and carefull, though the father should not be so, yet the children may be by her instructed and well brought up, and the advantage from her for the childrens good is the geater, because shee is most with the children, and usually they more affect her than the father.

5. Because many times their provocations from absurd husbands are so great, as, if God did not speake very much to them, they could never indure it with subjection.

To conclude, when things are much urged or repeated in Scripture,What thing… are imported by often repeating of them. usually thereby three things are imported about the matter so urged: the one is difficulty, the other necessity, and the third excellency; all three may bee well thought on here. The Lord is very long in giving the charge to wives, and it is, both because it is a very hard taske to learne to be a good wife, and because it is a thing, wonderfull necessary, and because a good wife is a creature much set by of God. The Lord accounts it a great worke and excellent, p. 580when hee can informe and instruct women so farre, as to make them good wives. Which should bee a great incouragement to wives though God set them long lessons to learne, yet it imports he will make great account of them, if they bee teachable scholars. Againe, we may hence gather the vanity of all earthly felicities. Before marriage men and women promise themselves much happinesse in their married estate, and thinke they could live together with all delight; but yet after they are married, they see they are deceived, and therefore need to goe to schoole to learne how to behave themselves one to another. Further, husbands may hence learne of God how to deale with their wives, to make them such as might please them▪ they must treat with them by good arguments, and not by fretting, or reviling, or complayning of them. Thus in generall.

The first part of the charge given to wives, is the proposition, in these words, Likewise ye wives be subject to your owne husbands. In which words foure things may be noted:

1. The terme of connexion, Likewise.

2. The parties charged, Yee Wives.

3. The duty required (viz.) Be in subjection.

4. The parties to whom the duty must bee performed (viz.) To your owne Husbands.

Likewise] This terme leads us to the duty of servants, intreated of before, or else to the worke of coversion to Christ, mentioned in the last verses of the former chapter. If it lead us (as is most likely) to the dutie of servants, in the whole latter part of the former chapter; then the Apostle would thereby tell wives, that God is no respecter of persons. Hee that requires servants should obey them, requires also that wives should obey their husbands, and will indifferently punish the faults of both; yea, if they would have their servants obey them, they must make conscience to obey their husbands; else it is just with God they should bee vexed by their servants, that care not to bee a vexation to their h…sbands. And if it be referred to the worke of returning to Christ, then it …eacheth, that women must so thinke of the conversion of their soules, as that they make not religion a pretence for negligence or disobedience: they must so seeke the Lord Jesus, as withall they remember to be subject to their husbands, and to looke to I their callings in their family.

Yee Wives.] Note here, first, that in speaking to women, hee gives them such a title as imports onelyonly their relation totheir husbands: they have now lost their owne names, and their fathers names, and are now stiled by the terme that binds them only to their husbands. Note againe, that the charge of subjection is to all wives indifferently: no difference of age, state, nation, degree, or the like, can make any difference in the charge. God requires subjection of all wives, whether poore, rich, noble, wife, yonger, or old, or of what state or quality. A Queen hath no more priviledge than the poorest Cottagers wife,Note. Hester 1. Psal. 45.10. Tit. 2.5. and so contrariwise, poore mens wives must reverence and obey their husbands, as well as those that are more curiously brought up; which should be a comfort to such wives, because no more is required of them, than what is required of all.

Note thirdly, that the Apostle speakes to women, as if hee would single them out by name. Ye Wives; which should teach them to heare their duties, as if God did speake particularly to them.

Be subject.] Concerning the subjection of the wives, many things may be considered.

1. The proofes that it is indispensably required, Gen. 3.19. Eph. 5. 24. Col. 3.18. Tit. 3.5.

p. 5812. The reasons why they must be subject: and so, many reasons may be assigned.

1. Because it is God expresse will; he will have it to be so.Eight reasons why Wives ought to be subject. It is not arbitrary, but necessary in respect of Gods commandement: and they that will not be subject, must thinke what accounts to give to God for the breach of his commandement.

2. It is afterwards urged for example: all godly women, mentioned in Scripture have obeyed their husbands.

3. Because it is equall and meet: for if God give the wife power over all in the family but one; it is great reason she should bee subject to him. God deales fairely with the wife, in that hee makes her subject but to one, and lets her rule many.

4. Because her husband is her head, and the body is governed by the head, 1 Cor. 11.3.

5. Because the man was not of the woman, but the woman of the man, 1 Cor. 11.8. neither was the man created for the woman, but the woman for the man, vers. 9.

6. Because the Angels of heaven doe look for this in all wives, 1 Cor. 11.10.

7. Because it is comely, Colos. 3.18. A wife never carries her selfe with better grace, reputation or honour, than when shee shews most obedience and subjection to her husband. It is a wicked and senslesse pride in many women, that they thinke it is basenesse and dishonour, to bee at their husbands appointment, and to be made to doe what he lists: But these are utterly deceived; for their disobedience can commend them to none but such as have an uncleane divell in them. What more comely in a child than to obey his parents? so is it in Wives. Were it comely for the body to stand above the head, and to rule it? Doth not experience shew, that such wives as are so monstrous, as to professe they will not be subject, or doe in practice crosse their husbands, or rule them; doe we not see (I say) that such creatures are hatefull to God and men? doe not all sorts of people detest them in their discourse? The wife is the image and glory of the man, 1 Cor. 11. is it not an ill favoured sight to see a scurvie picture, that resembles the substance after a vile fashion? As man by obedience is Gods image, so is the woman by obedience mans image.

8. Wives must bee obedient to their husbands, that the Gospel be not evill spoken of, especially the younger wives, Tit. 2.5.

To conclude this point; it is to be noted that he faith, Ye wives be subject, that is, ye Christian wives that professe religion: as if he would say, religion should make you, not only better women, but better wives. The husband should feele the benefit of the wives religion, even in her carriage towards him: the should make it appeare that the more shee heard sermons, or read the Scripture, or praied to God, the better she would become to her husband.

Thirdly, it may bee asked,Why the Apostle chargeth wives only with subjection. why the Apostle chargeth wives onelyonly with subjection, seeing many other things are required of them? The answer may be, first, because this of all other things is most essentially requisite, as that which characteristically differenceth the duty of the wife: she must love her husband; but that is so req…i…ed of her, as it is required of the husband also: and the like may bee said of other things. But subjection is a thing God so stands upon, as, if they had other praises, as that they were wise, provident, chast, rich, faire, yea religious; yet if he may not prevaile with them in this point, he is not pleased with the rest. Secondly, because this duty foundly performed, doth imply the rest, and in the practice of it causeth the practice of other duties. Thirdly, in that the Apostle doth reduce all their duties into one word, he doth it, thereby to cut off all excuse; for if they cannot remember p. 582one word, they can remember nothing: and if they will not obey in one commandement, it shewes that they are governed by a very spirit of profanenesse, as being persons that resolve to live as they list.

In what things they are to be subject.Fourthly, it would be considered in what things they must be subject; and so wives must be subject to the husbands commandements, to do in all things what he appoints or desires to be done. They must shew a minde desirous to please their husbands, in obeying the directions he gives in matters of the family, or any other things may concerne his profit or contentment. As the Church is ruled by the word of Christ, so must the wife be ruled by the word of her husband. His will must be her law to live by. So likewise she must be subject to his reproofes; to amend what he dislikes, and to avoid what is displeasing to him: so likewise she must be subject to his restraints, and to the order he gives about her labour, diet, apparell, compan…e, or the like; striving in all things to please her husband, 1 Cor. 7.34. Ephes. 5.23. and this subjection extends also to that due benevolence the Apostle requires, 1 Cor. 7. 3, 4, 5.

The maner how they must submit.Fifthly, we must consider in what maner wives must be subject; and so divers things are required of them: for their subjection must have in it care, honour, and sincerity. First, they must be subject with care, and study to doe and dispose of all things so as the husband may not be displeased or disquieted. A wise woman is said to build her house, Pro. 14.2. which notes, that the studies in every businesse how to set every thing in order, as the Carpenter doth study how to set every part of the frame in joint. Oh that this word Studie could be carved upon the hearts of women, that they might never forget it: what a world of unquietnesse and inconveniences might be prevented, if care and studie did enter into their hearts? Secondly, they must be subject with honour to their husbands: now wives honour their husbands, and shew it divers wayes; as, by giving them reverent titles, as Sarah called her husband Lord; and by modest and shamefac't behaviour in her husbands presence: her husband should be the covering of her eyes; and by striving to imitate what is excellent in her husband, so she should be his image and his glory, as man is the image and glory of Christ; and by avoiding all company that is suspected or disliked by the husband, and by concealing and hiding his infirmities as much as she can. Thirdly, the sincerity of her subjection must appeare many wayes; as first, by being subject to him, not in some things, but in all things, as the Church is subject to Christ. Secondly, by being subject at all times, and in all places; at home as well as abroad, and alwayes as well as for the first quarter of the yeare. Thirdly, by practising this subjection, not in outward shew only, but in her very spirit, Mal. 2.15. and that not for feare or shame, but for conscience sake, and willingly, out of the love and honour she beares to her husband, performing this subjection to her husband, as it were to the Lord himselfe, Eph. 5.12. Finally, she must make conscience to obey and be subject, though the husband did not find fault, or much require it, even because God doth require it.

In what cases the wife ought not to subj…ct her selfe.Sixtly, it would be considered negatively, in what cases or respects the wise is not subject to the will of the husband: and so her subjection is qualified, and limited, or lightned divers wayes. First, in the quality of her subjection: she is not to be subject with a servile subjection, as a servant or vassall is subject to his Lord, but in a sweet and familiar kind of subjection, as the body is subject to the head▪ and as one that is partner with him in many priviledges both temporall and eternall: they remaine still companions and yoake-fellowes. Secondly, in the matter of subjection: she is not subject to his will in matters of her soule and religion, when his will is co…trary to Gods will. Wives must be subject, but it must be in the Lord, Col. 3 15. The unbeleeving p. 583husband must not compell the beleeving wife to change her religion, or to neglect the meanes of her salvation. And againe, she is not so subject but she may admonish and advise her husband with certaine cautions; as, if she be sure the thing she speakes against be sinfull and hurtfull: and withall, that she speake without passion or contempt, with reverence, and without frowardnesse or imperiousnesse. Thus Abraham is bidden to heare his wife, Gen 21. 12. Againe, her subjection doth not bind her to consent to or conceale his whoredomes, wherein he breakes the Covenant betwixt them, and defiles the marriage bed: nor is she bound to obey him in any thing she knowes to be a sin: nor am I of their mind that thinke she is subject to her husbands blowes and stripes, for that doth import a fervile subjection, and not a free subjection: I meane, that I doe not thinke it any part of the husbands power over his wife to correct her by blowes: her vices that cannot be corrected by words must be committed either to the Magistrate, or to the Church censures to reforme. Likewise I conceive that she is not bound to deliver her body to her husband, when she is apart for her disease, Levit. 18.19. Ezek. 8.6.

Seventhly, the sins by which wives transgresse against this subjection to their husbands be many, viz.

Usurping authority over the man, by teaching him in matters of religion,Particular sins of the wife again subjection. 1 Tim. 2.12. or busying her selfe in directing or finding fault with him in matters belonging to his calling, & are out of her reach. Impatience and frowardnesse, passion, brawling, chiding, crying, &c. Idlenesse and slothfulnesse, especially when they disappoint usually the trust or desires of the husbands, in things wherein they might and ought to be helpfull in their labours, or in the oversight of the workes of their servants.

Vile estimation of their husbands, though but in the heart; but much more when it is shewed by unreverent termes, or nick-names, or words of reproach, or by complaining of the infirmities of their husbands, and finding fault with them before others.

Suspicious and base interpretations of the actions of their husbands, as when Michol so censured David for his dancing before the Arke.

Wastefulnesse, either by improvidence, or vaine expences, Pro. 14.1. especially when they are so impudently monstrous as to professe they will not be ruled by their husbands, but will be masters. And thus of the duty charged upon the Wives.

The parties to whom they owe this duty followes: and they are their owne Husbands.

To your owne Husbands.] Two things may be noted.

1 That all husbands have the same right and authority over their wives Wives must be subject, though their husbands be poore; yea, though they be froward and perverse, yea, as the coherence shewes here, though they be carnall and wicked persons: and so though they be ignorant, and not able to dwell with them as men of knowledge, though they be diseased and in great affliction, as Iob was.

2 That wives are to be subject onelyonly to their husbands; not to their children or servants, much lesse to a strange woman, if the wicked husband should bring any into the family: and she must be subject to her owne husband, to be directed and ordered by him, not by the husband of another woman.

Thus of the proposition, the explication of it followes: where the Apostle requires three things of the wife.

1 Amiablenesse in her carriage, that she might win her husband if it were possible, ver. 1.

p. 5842. A chaste conversation with feare, ver. 2.

3. Meeknesse, and a quiet spirit, ver, 3, 4.

For the first part, we are to note two things about the amiablenesse of her behaviour. First, the fruit to be hoped for by it, viz. the winning of the husband. Secondly, the meanes how it should be done, viz. by conversation.

Might be won.] What kind of winning doth he here meane? I answer, first, an obedient carefull wife may win her husband to be a good husband, that was before a froward, unruly, unkind, violent, or injurious husband. But I thinke that is not that which is here meant, or not all the Apostle meanes: for he meanes it of winning of the carnall husband to religion.

Quest. But can any man be made a religious man without the Word? can a man be saved, and find the way to heaven without the preaching of the Gospel?

Answ. I take it the Apostle doth meane only of a winning by way of preparation in generall: as, the good conversation of the wife may win the husband not to think so ill of the religion she professeth as he did, and may win him to be contented to goe to the means to heare the Word; by which means he may be effectually called and sanctified.

Divers waies of winning men.For the better understanding of this point, you must understand that men are said to be won in Scripture by divers meanes: as, some have beene won to beleeve for the miracles they saw, and yet Christ did not trust many of them, Iohn 2. some have beene won by private admonition; but that is to be understood of perswading them to some good dutie, or to receive some truth, or to forsake some sin or errour, Iames 5. ult. some have beene won by judgements and afflictions; as the Israelites many times came crying to God for merciemercy, when the hand of God was upon them, and yet fell away againe afterwards: some have beene won by the faire conversation of others, as here: but the only ordinary meanes to win a soule effectually to God is the Word of God preached, Rom. 10 14, 17.

Note.But one thing we may note here, that a man may be won, and yet not effectually. A man may convert, and change, and suffer much alteration, and yet not be a new creature: yea, other Scriptures shew that a man may be won by the Word it selfe, so as in his owne judgement, and the hope of others, it seemes his soule is indeed won, and yet it will come to nothing in the end. Wicked men have somtimes great remorses, are much touched, promise reformation, consent, for the time, to enter into the profession of religion, like of the way of God in the generall, resolve to heare the Word constantly, &c. and yet all this comes to nothing, but vanisheth, and they returne to their old courses.

Causes o… revolting in many are divers.The causes of their revolting are in divers men or times divers. Some flie off againe because of reproach. Some for want of meanes to nourish what is begun. Some are driven backe because they had not cast up their accounts, what it would cost them to build the Tower of godlinesse, or what would be necessary to overcome so many enemies. Some are choaked with worldly cares and lusts: but in all, the reason is, because they were not soundly converted. The old heart would never hold out to doe the taske of godlinesse.

Quest. But being won so farre as to like of religion, to feele remorse, to resolve to become religious, &c. what did they want of sound conversion?

Ans. In those that are won only to a temporary kind of grace, or generall preparation, divers things appeare to be wanting: as, either they had no sound sorrowes for their sins, or never soundly turned from the love of the world, or could not forsake particular beloved sinnes, or were never throughly p. 585perswaded to forsake carnall dependancies, or did not think of hiring themselves to doe the worke of godlinesse for ever, or had no hearty love to such as feare God, or the like.

The consideration hereof should awaken all sorts, especially such as newly entred into the profession of religion, to looke to themselves, and try their estates foundly, whether they be won effectually or no.

Quest. But how may I know that I am won effectually, now at this time of remorse, or now that I resolve to take a new course?

Answ. Thou art right and effectually converted if these things following be true of thee.

1. If thou be inwardly abased and humbled in the sight of thine owne vilenesse:Nine signes to know whether we be won effectually. if in thine owne eyes thou discerne thy selfe to be a foole and unapt for Gods kingdome; and if thy sins be a sensible lo…d and burthen unto thee, of which thou art weary, Mat. 5.3. & 11.29. 1 Cor. 3.18. and thy pride and conceitednesse be subdued.

2. If thou have overcome the world, 1 Iohn 5.4, 5. & 2.15. and canst shew it by forsaking the fellowship of ungodly persons, 2 Cor. 6.17. and canst deny the carnall counsell of carnall kindred, Mat. 10. and canst hold on this course, notwithstanding the reproaches will be cast upon thee and others, Esay 8. & 59.15. 1 Pet. 4.5. and dost find that thy taste in earthly things is marred, so as thou dost not find that favour in them thou wast wont to doe, Rom. 8.5.

3. If nothing can heale thee of those remorses thou feelest, but the Word and Ordinances of God, Hosea 6.1, 2. If merry company, carnall counsell or time, will heale thee without spirituall medicine, thou art not right.

4. If thou have attained to an es…imation of Jesus Christ above all things, accounting him only precious; and findest that thy heart striveth to settle it selfe in the trust upon him and his merits, Phil. 3.8. Gal. 6. 1 Pet. 2.6.

5. If thou have a spirit without gu…te, Psal. 32.2. and that will appeare,

1. By thy desire to bee godly and religious, more than to seeme so, Rom. 2.26.

2. By thy desire to be rid of all siu, and to be turned from all thy transgre…ions, Ezech. 18.30. setting thy selfe against thine owne iniquity, 2 Sam. 22.24. If thou feele a combat within thee; the spirit striving against the flesh, as well about inward sinnes, as outward, against the very evill that cleaves to thy best workes, and against those sinnes that thou most lovest, or have beene most gainefull or pleasing to thee, Gal. 5.17.

3. This will be clearer, if thou desire to forsake thy sinnes in thy youth, or prosperity, while thou couldest yet securely commit them.

4. If thou keepe thy goodnesse in all companies, as well when thou art absent farre, as when thou art present with such as are religious, Phil. 2.12. doing righteousnesse at all times, Psal. 106.2.

6. If thou love the house of God above all the places in the world, and that thy thirst after meanes continue and last, and be renewed after the food of thy soule, as thy stomacke is afte… thy bodily food Psal. 26.8. & 84. Iob 23. 12. Psal. 119.20.

7. If thou honour them that feare the Lord, and are religious, above all the people in the world, discerning betweene the righteous and the wicked, contemning vile persons, and joyning thy selfe to the godly, as the people thou wilt live and die with, and as the best companions of thy life, Psal. 15. Mal. 3.17. Psal 16.3. 1 Iohn ….14.

8. If the vaile be taken off thy heart, so as thou canst heare as the lear…ed, and understand spirituall doctrine, that before was harsh and foolishnesse to thee, 1 Cor. 2.14. 2 Cor. 3.15, 16, 18. Esay 51.6.

p. 5869. If thou find that thou canst not sin. Marke it▪ the Apostle Iohn saith, he that is borne of God cannot sin; he meanes, he cannot sin as he was wont to doe: for either God crosseth him still, and hinders him, or he finds that he cannot affect his sin so heartily, or commit it with his full consent, or with his whole heart, as he was wont to doo, 1 Iohn 3.9. the power of sinning is marred and dissolved in him.

Now that this worke may prosper, if you find your selves any way effectually won, be advised then to looke to these rules following:

1 Take heed of smothering of doubts: aske the way to heaven, and seek resolution in things of so high importance, as your Vocation, Justification, Sanctification and Salvation are, Ier. 50.4.

2 Looke to it what teachers and what doctrine you heare: choose that food for your soules that is most wholesome; be not carryed away with the inticing words of mans wisedome.

3 Be carefull to humble your soules in secret, judging your selves for your sins before the Lord. Be not sleight in this great worke: though you have repented, yet repent still, till your hearts be fully settled, and the power of your corruptions broken: rest not upon common hopes, or probabilities, or the good opinion others have of you, but lay a sure foundation for your owne faith and hope, Ier. 31.20.

4. Come constantly to the light, that it may be manifest that your workes are wrought in God; and let the Word of God be the light to your feet, and lanthorne to your pathes, Iohn 21.22. Psal. 50. & Gal. 6.16.

What remaines now, but that I should beseech you to returne unto God with all your hearts? Give your selves to God, he will keepe that which you commit to him, till the day of Christ. Let not our words be as water spilt upon the ground. Oh that the Lord would bow the heavens, and come down amongst you, and take possession for himselfe, and perfect the worke he hath begun in some of your hearts. Remember the covenant you have made with God in the Sacrament; made it (I say) over the dead body of your Saviour. Now is the axe laid to the root of the tree, now or never beare fruit. This is the day of salvation: say you, This is the day the Lord hath made for our conversion. God is gracious, if you turne to him with all your hearts; and just, if you prove false in his covenant. Though grace in you be but as the smoaking flaxe, yet it shall not be quenched: the Lord establish his worke. I… you hold out to the end you shall be saved.

That they which obey not the word.] The persons that may be won are described by these words, as a Periphrasis of carnall persons, men that are not in Christ: and so may note either such husbands as were Gentiles, or such husbands as were carnall Christians.

If by those husbands be meant unbeleeving Gentiles, a question may be asked, viz. how the Gentiles are said to disobey the Word of God, seeing it was never given unto them? For answer, we must understand that at this time the Word was brought among the Gentiles by the Apostles and other Ministers of the Gospel: and therefore now they are bound to obey it as well as any others: and this was the condemnation of a world of them, that light was come amongst them, and they loved darknesse rather than light. Otherwise, considering the Gentiles without the Law brought to them, they shall be judged, not by the Law written (which they had not;) but by the Law of nature, which they had in their hearts, Rem. 2.15, 16.

Now if by these words be meant carnall Christians, that had turned from Gentilisme, and received the profession of Christian religion, but yet followed their carnall courses, we may then note, that the bare change from a false religion to the profession of the true is not sufficient to salvation. A man that p. 587hath professed a false religion had need of two conversions: the one is, from his false religion to the true; and the other, from profanenesse to sincerity in that religion. The corne must be fetched from the field into the barne; but that is not enough, for so is the chaffe: but it must then be taken from the barne into the garner. To leave Popery, and turne Protestant, is not in it selfe sufficient, unlesse a man turne from the profanenesse that is in the multitude in true Churches, to embrace the sincere profession of the Gospel. And there is reason for it: for in changing from a false religion to a true a man doth but change his profession, or his mind at best; but he that will be changed effectually, must change his heart, and whole conversation, and become a new creature.

So that then these words describe a carnall man, viz. that he is such a one as doth not obey the word of God. By the Word he meanes here the doctrine published by the Prophets and Apostles, and now contained in the Scriptures. Many Doctrines may be hence observed.

1 The Scripture is Gods Word, because God thereby doth expresse the sense of his mind, as men doe by their words. The Scripture is not the word which God the Father begate, but is the word which God the Father uttered, and is the word which God uttered to us bodily creatures. God, though he be a Spirit, yet doth speake both to spirits and bodies: to spirits, by a way unknowne to us: to bodies he hath spoken many wayes, as by signes, dreames, visions, and the like: so by printing the sense of his mind in the minds of creatures that could speake, and by them uttered in word or writing what he would have knowne. Thus he spake by the Patriarks, Prophets, Christ, and the Apostles. They that deny that God hath any words, either deny that God is, as Psal. 14.11. or else, that conceive him to be like stockes, or stones, or beasts, as Rom. 1.23. or else thinke he can speake, but will not, because hee takes no care of humane things, as Iob 22.23. These are Atheists.

2. The Scripture is called the Word by an excellency, because it is the only word we should delight in. God since the fall did never speake unto man more exactly than by the Scriptures; and we were better heare God talke to us out of the Scriptures, than …eare any man on earth, yea, or Angell in heaven: yea, it imports that we should be so devoted to the study of the Scriptures, as if we desired to heare no other sound in our eares but that; as if all the use of our eares were to heare this Word. Let him that hath eares to heare, heare.

3. This Word of God now in the time of the New Testament belongs to all men, in the right application of the true meaning of it. Once it was the portionof Iacob, and God did not deale so with other Nations, to give them his Word: but now that the partition wall is broken downe, the Gospel is sent to every creature. That is here imported, in that unbeleeving husbands are blamed for not obeying the Word: which should teach all sorts of men to search the Scriptures, and …o heare the Word devoutly, and withall know that the comforts, terrours, and precepts co…ained in it, will take hold upon all sorts of men respectively.

4. The Word of God ought to rule all sorts of men. That is implied here, in that fault is found with these unbeleevers, that they obeyed it not. It was given of God to that end, to instruct, reprove, and direct men in all their waies, 2 Tim. 3.16, 17. It is the Canon or rule of mens actions, Gal. 6. 16. It is the light and lanthorne God hath given to men: it hath divine authority. If we will shew any respect to God, we must be ruled by the Scripture, which is his Word.

5. Unregenerate men have no mind to obey the Word: and the reason is, because they are guided by other rules, which a…e false; as their owne reason, p. 588the customes of the world, the suggestions of the divell, and the like: and because too the Word is contrary to their carnall desires; and therefore they yeeld themselves to be guided by such rules as are most pleasing to their corrupt natures: and besides too, the light of the Word is too glorious for his eyes: he cannot see into the mysteries contained in it, because they are spiritually to be discerned; and the naturall man therefore cannot perceive the things of God.

6. It is a dangerous thing not to obey the Word of God: they are accounted for lost and forlorne men here that doe not obey the Word. Men be deceived if they thinke it is a course may be safe for to disobey Gods Word: for Gods Word will take hold of them, and destroy them, and it will judge them at the last day, Zech. 1.4, 5. 2 Thes. 1.8. They are but lost men, cast-awaies, that care not for Gods Word.

7. Nothing is to be reckoned a sin which is not disobedience to the Word. That which is not contrary to some Scripture is no transgression: and therefore men should take heed of burthening themselves with the vaine feare of sinning, when they breake no commandement of God, but only unwarranted traditions, either on the left hand or the right.

8. The constant omission of religious duties and good workes proves a man to be a carnall person, as well as the committing of manifest injuries, or grosse offences. Here the Periphrasis of a carnall person is, That he did not doe what the Word required.

9. Men that obey not the Word may be won: which should be a great comfort to penitent sinners. It is true that disobedience, clothed with some circumstances or adjuncts, is very dangerous: as, when men have the means, and love darknesse rather than light, Iohn 3.20. and when men are smitten with remorse, and have blessing and cursing set before them, and see their sins, and feele the axe of Gods Word, and yet will on in transgression, Deut. 11. 28. Mat. 3 10. or when men are called at the third, or sixth, or ninth houre, and will put off and delay, upon pretence of repenting at the eleventh houre, Ma. 20. or when men are powerfully convinced, and will raile and blaspheme, and contradict the Word, Acts 13.45, 46. & 18.6. and when God pursues men with his judgements, and they refuse to returne, Ier. 5.2, 3, or lastly, when men despight the spirit of God, and sin of malice against the truth, Heb. 10. 26, 27, 28, 29, 30.

10. The chiefe doctrine is, That sound obedience to the Word of God is the Character of a true Christian; a marke to distinguish the true Christian from the false, and from him that is no Christian at all: God makes his count by righteousnesse, Rom. 10. To professe the true religion, to understand the Word, to beleeve it with historicall or temporall faith, to talke of the Word, to receive Baptisme, and the signes of the Covenants, or the like, makes not an essentiall difference. It is obeying the Word proves us to be true Christians. Not the hearers, but the doers of the Word are acknowledged for just persons, Mat. 7.26, 27. Iames 1.22, 23, 24.

But that we be not deceived in our obedience, we must know that unto sound obedience divers things are required: as,

Sixe things required to sound obedience.1. That his obedience be from the heart, Rom. 6.17.

2. That his obedience ariseth from the love of God, and the hatred of sin, as it is sin, and not from carnall and corrupt ends, Deut. 30.20. Iosh. 22.5. Mat. 4.19.

3. That his obedience be in all things with respect to all Gods Commandements, though it be against his profit, ease, credit, or the like, Heb. 11.8. Gen. 22.12. Psal. 119.6. Exod. 15.26.

4. That he doth righteousnesse at all times; that he continue in his obedience, p. 589and obey at all times, that is, constantly, and not for a fit, Psal. 106.2. Hos. 6.5. Gal. 5.7. 2 Kings 18.6. I…m. 1.23.

5. That he make conscience of obeying the least commandement, as well as the greatest, Mat. 5.19.

6. That obeyes the commandements of the Gospel, about beleeving in God and Jesus Christ, as well as of the Law: that practiseth obedience of faith, and lives by faith, 2 Thes. 1.8. Rom. 1.5. Mat. 16.16.

11. It is to bee noted, that the Apostle useth faire language, when hee speaketh even of carnall men. He gives not these carnall husbands reproachfull words, but onelyonly saith, they obey not the Word; and the reason may be, because the conscience of a man is not won by the terror of words, but by the evidence of the matter. And besides, the Apostle did not thinke it fit that wives should bee humoured in the violent dispraises of their husbands: It is not profitable for inferiours to conceive much of the hatefulnesse of the sins of superiours.

12. Religion doth not binde wives to account carnall husbands to bee religious. They may know that they are carnall, and yet not sin against their husbands in such judgement, so as they judge by infallible grounds: for though the wife must love her husband, with matrimoniall love, above all other men, yet shee is not bound to beleeve that he is the best man in the world.

Lastly, it is a great affliction to a Christian wife, to have a carnall husband. Till she have won him, shee is but in a distressed estate; for other wicked men she might shun, and so avoide the discomfort ariseth from seeing and hearing their wickednesse: but an evill husband shee cannot, nor ought not to depart from him, though shee must avoide his sinne, 1 Cor. 7. and from such a husband shee cannot have the helps shee should have from a husband that could dwell with her as a man of knowledge. Besides, the many waies in which such a husband may, or will hinder her in the course of godlinesse: besides, it cannot but bee a great griefe to her, to thinke of their parting out of this world, that the one of them must goe to hell, and that the companion of her life, when he dies (if he repent not) must be an eternall companion of devils.

13. Good wives may have ill husbands; such wives as are truly religious and obedient, may have husbands that will not obey the Word of God: and that ariseth sometimes from the improvidence, or ill providing of parents. Many parents that have children that obey them, and will bee ruled by them, doe dispose of them for carnall ends, to carnall or ill disposed husbands. Sometimes from the hypocrisie of such men as feare God, but prove not so when their wives enjoy them. Sometimes from an unruly affection in good women, who though they know the men they choose to bee carnall, yet they will have them though it prove to their owne continuall woe and affliction. Sometimes from a speciall corruption of nature in some husbands, who either are loving husbands, and yet but carnall men; or are good men, but bad husbands. Sometimes it ariseth from the speciall grace of God to the wife; who though she was carnall when shee married the carnall husband, yet afterwards is converted and effectually called: and this was the case of such women …as the Apostle seemes here to write to. Sometimes it falls out by a speciall and unavoideable providence of God, though all meanes have beene used to trie or prevent this evill in the husband: for marriage being to be reckoned amongst outward things, God, for reasons knowne to himselfe, and alwaies just, will give ill husbands to good wives. And contrariwise, it may be God knowes, that if some good wives had better husbands, they would p. 590prove worse wives, or both husband and wife would be more unapt for the kingdome of God.

14. Unequall matches ought to be avoided as much as may be: and that may be gathered from the maner of the Apostles speaking, in that he saith, If any obey not the Word. If any, as if he would import, that it is a case he desired might be very rarely found amongst Christians.

They also may be won.] We reade in Scripture of divers kinds of winnings:Divers kinds of winning. there is a spirituall winning or gaining, and there is a worldly winning. About the spirituall winning we reade of the winning of Christ, Phil. 3.8. which is the worke of a particular beleever, labouring and wrestling with God, in the use of his ordinances, to obtaine, by the gift of his free grace, Jesus Christ for his justification, and sanctification, and finall salvation. Likewise we reade of the winning of grace and spirituall gifts; and so godlinesse is called gaine, and the good servants are said to win or gaine more Talents to the Talents they had. And this gaine is gotten by a spirituall trading, in the diligent emploiment of the gifts the godly have, to get them encreased. We reade likewise of the winning of other mens soules in many places; and that is done either by the Preachers of the Gospel, conquering the hearts of their hearers to the obedience of the Word of Christ, and unto sound conversion; or else it is done by private persons, that by their examples and good carriage, or by their admonitions or counsels, doe perswade and incline others to a liking of a new life, or to humiliation and reformation of some particular faults. We reade likewise of worldly gaine and winning, when men by their sports strive for prizes, or in their trades labour for lucre and gaine. Now this latter kinde of gaine differs greatly from the former, both in the matter of the gaine, and in the manner of seeking it: for there is no comparison betweene the gaine of grace and godlinesse, and the gaine of riches and honour; the one is transitorie, the other eternall: the one is true riches and gaine, and serves for the best uses, the other is but in shew, and serves for the meaner uses of a corporall and temporall life: the one doth alwaies doe us good, the other doth often doe men hurt, and therefore is called filthie lucre. And in the manner of getting or holding these gaines there is difference: we may covet the best gifts, and long after them, and love them, and joy in them; but we are forbidden the coveting or loving of wordly things. But in this place the Apostle speakes of the winning of soules, about which the Etymologie affordeth matter of profitable consideration. The originall word foreign, signifies gaine, and withall, the joy and delight of the heart in gaining: this gaine being called foreign, because foreign, that is, it pleaseth and delighteth the heart. And it signifieth craft or policie: and therefore in that language a Foxe is called foreign. He hath his name from this word: which may teach three things:

Note.1. To win a soule is a great gaine; which must needs be so, because to win a soule is more than to gaine the whole world: for what shall it profit a man to winne the whole world, and lose his owne soule, saith our Saviour?

2. It is a marvellous joy to the heart of man to win soules to God: no man that understandeth the worth of the gaine can be pleased with any thing more than with that. The people never comfort the hearts of their godly Teachers more, than when they are won by them to sound obedience to the Word of Christ; nor can grieve them more than by their wilfull resisting of the meanes.

3. It requires a great deale of the spirituall policie and skill to winne soules: a Minister that would doe it must sometimes be like a Foxe. It is p. 591written of the Foxe, that when he is very hungry after prey, and can finde none, he lieth downe, and feigneth himselfe to be a dead carcas…e, and so the Fowles fall upon him, and then he catcheth them.What a Minister must doe to win soules. Even so a Minister that hungreth after the winning of his hearers, must sometimes be driven to make a very carcasse of himself, by denying himself, & turning himself into all forms, that his hearers may be inticed to flocke to his doctrine. Paul is faine to deny his maintenance, and to become all things to all men, even to be a servant unto all, that he might win some, 1 Cor. 9.19, 20, 21, 22. Yea, sometimes a man, to intice his people, must deny his owne profit, and make himselfe like a dead carcasse in respect of profits, that so he may the better allure them to fall upon him in his ministry. Some people will never be caught, if the Minister be bussling amongst them for the utmost of his Rights: but if a man will endure to be stript of his Rights sometimes, they will goe to heare such a man, and so may be catched.

And thus from the Etymologie of the Word. The matter it selfe imports divers things done upon the person so gained: as also it notes something in the disposition of the party that is to win, and withall, something in the estate to which he is won.

For the first, when a man is said to be won, it imports, first,To be won, what it imports. that he is brought to see that he is lost in his former estate: secondly, that he is brought to confesse his misery and sin, and withall, to yeeld himselfe with humilitie of minde to bee disposed of by the supreme Conquerour, and withall, that hee giveth over all opposing of the way of godlinesse. Which may serve for triall to all such as account themselves gained to godlinesse: for such as oppose sincerity, or see not they are lost, or yeeld not themselves to be disposed of by Jesus Christ, are not indeed wonne, whatsoever they professe.

For the second, it notes, That such as are truely godly shew their affection to such as they are linked to in the bonds of nature, by their earnest desire after the salvation of the soules of such as they are tied to in those bonds. Thus Paul desired the salvation of the very Nation he was of: thus parents shew their love to their children, by bringing them up in the nurture and instruction of the Lord; and thus here godly wives shew their love to their husbands, in endeavouring to win them to godlinesse, and the obedience to the Word. Which serves also to trie the affections men professe they beare to their kindred, or neighbours, or any they are linked to in nature or affinity. Parents love not their children, that endeavour not to get grace for them, as well as riches; and so neighbours should shew their love, by admonishing, instructing, and edifying one another, 1 Thes. 5.14.

For the third, in that he saith evidently, Won, not mentioning to what, it imports that such as are won to true godlinesse are likewise won to all happinesse, even to Gods Kingdome, in respect of their right to it; especially if they be effectually converted. He is won to glory that is won to g…ace Which also may serve for triall: for if thou canst find that thy heart is wonne to sound sanctification, thou maist from thence assure thy selfe of thy salvation, as certainely to be had, as it is certaine thou hast sanctification.

They also.] This Also imports two things.

First, that the Word of God never wins so many,Note. but there are still more to be wonne: though thousands were converted among the Gentiles, yet still there was hope of winning more. In the spirituall husbandrie all times are not times of harvest, and in the harvest all the spirituall graine is not ripe at once. The Jewes were first to be gotten in, and then the p. 592Gentiles were ripe for the harvest, Iohn 4. and when the fulnesse of the Gentiles is come in, by that time the Jewes will be ripe againe; and so it is in particular Countries, Cities, Parishes, Families. And as in winnowing, though it be done with never so good a winde or skill, yet some graine will still be in the chaffe: so it is in places where the most good hath beene done by the meanes. And herein, God is better than the naturall husbandman; for the naturall husbandman will never winnow the chaffe over againe for a few graines of corne, nor will he thresh over his straw againe, if but a few cornes of wheate or barley bee in the straw: but God will winnow a great heape, if it were but at length to find one graine of spirituall corne. It may bee often observed, that in some places God sets his servants to thresh or winnow in great assemblies of chaffe, and yet after divers yeeres labour, it may bee they get but one graine of corne, that is, convert after much toile, perhaps but one or two soules.

Now if any aske why all that belong to God are not converted all at once; I answer, that it were sufficient to satisfie us, if we knew no more, but that it pleased God to have it so: it is his will it should be so. But yet, that it is a wise providence of God so to order it, it may appeare in divers things: for by continuing the meanes to call his owne Elect thus by degrees, the wicked are left without excuse.Why all are not converted at once. Besides, the godly while they looke for the daily discovery of new converts, are thereby put to the exercise of many graces and duties; as diligence, compassion, charity, a winning conversation, meeknesse, prayer, exhortation, and the like. And besides, the outward peace of the Church is thereby preserved: for if it were knowne once, that all the Elect in any place were called, there would follow such violent opposition from the greater and worser sort, as there would be no place of rest for the Church in the world. They would all bee of Caines minde, if God had declared his testimony on both sides from heaven. And therefore at the day of judgement, assoone as hee hath parted the Elect and Reprobate, and sentenced them, hee disposeth so of them, as they shall never live together againe. And further, if all the Elect were gathered at once, the world would bee at an end: for then Christ would deliver up the kingdome to his father, 1 Cor. 15.24. and therefore Ministers should continue painefull in their labours, as remembring that they are set to worke for edification of the Church, till Christ come againe, Eph. 4.12. And though the most of their present hearers have refused the Word of God, and are hardened, yet they may see cause of constancie; because God still supplies their Auditories with new generations, that rise up by degrees in the roome of those hardned ones. And withall, they must thinke that all the yeere is not harvest: they are Gods husbandmen, and must not thinke much to labour and toile many daies and weekes before they see the fruit of their labours; as hoping, that in the end God may grant them a comfortable harvest: and if Israel should not be gathered, yet their reward is with God. Thus of the first point, imported in this word, Also.

Secondly, we may hence gather further, that the Apostle would have us to account all that are won to religion, to be safe. He imples so much in that hee treats about winning of more to them; as if hee accounted them safe that were won already. And it is true of such as are won to the outward profession of religion, that in charity wee are bound to hope the best of each one particularly: but for such as are won to sound sanctification (the signes whereof were noted before) it is certaine of them, they can never bee lost: which is cleare by these proofes, 1 Cor. 1.8, 9. Phil. 1.6 Rom. 8. ult. 1 Pet. 1.5. Iohn 6. & 10.29, 30. And it must needs p. 593be so: for God will not cast off the people whom he hath chosen, Psal. 94.14. Rom. 11. And besides, Christ lives in the hearts of those that are truely sanctified, Gal. 2.20. and Christ can die no more, Rom. 6.10. He may as well die at the right hand of his Father, as die in the heart of a Christian. And further, God hath given us his spirit as the earnest of our eternall salvation, sealing to us thereby all the promises he hath made us, Eph. 1.14, 15. and it is a known principle, that whom God loveth he loveth to the end; and finally, Gods decree is unalterable, 2 Tim. 2.29.

Ob. This may be true of the most; but alas how know I that God will looke so carefully to me in particular? I may be lost.

Sol. Gods promise is universall: Not one of them, saith the Prophet, shall be lacking, Ier. 23.4. and God hath charged Christ to see to the keeping of the bodies and soules of every true beleever, Iohn 6.39, 40.

Ob. It is true, God will never depart from us: but we may depart from him, and so perish.

Sol. The Lords covenant is, that neither he will depart from us, nor we shall depart from him: for hee will put his feare within us to that end, Ier. 32.41.

Ob. But I feele my selfe so weake and ignorant I cannot hold out.

Sol. The smoaking flaxe shall not be quenched, nor the bruised reed broken, Esay 42.

Ob. But we are in continuall danger, by reason of temptations within, and infections of all sorts from without.

Sol. God is faithfull, and will keepe you from evill for all that, 2 Thes. 3.3. and Christ hath made intercession to his Father for that very thing, that you may be kept from those evills, Iohn 17. and God hath put his Spirit within you, of purpose to make you keepe his statutes, and to hold on your way, Ezek. 36.27.

Ob. But the Apostle Iohn seemes to say that we may lose what we have wrought, 2 Iohn 8.

Sol. The words of the Apostle Iohn are these, Looke to your selves, that we lose not those things which we have wrought, but that we receive a full reward. Which words may be understood as spoken to such as were hypocrites, & had but temporary grace, & not sound sanctification; for he saith in the next words, He that transgresseth, and abideth not in the doctrine of Christ, hath not God. They never had God then that lose what they have wrought: and so this toucheth not such as are sure now they have God, in that they have saving grace. Again, it is true that the godly may lose what they have wrought, when they fall into scandalls, or by weakenesse fall from the profession of the truth. I say, they may lose what they have wrought, in those sins: first, in respect of the praise of men all their former honour may be laid in the dust: secondly, in respect of the inward sense and comfort of what good they have done: and thirdly, in respect of the fulnesse of the reward in heaven: for their glory may be much lessened by their falls: but it doth not therefore follow that they may fall finally away from God; for they will recover againe.

Ob. But we see that Christians of greater gifts than we have fallen away, and never recover again, but die in their Apostacie, as Hymeneus and Philetus did in the Apostles times.

Sol. The Apostle in that place answers, that Gods foundation remaines sure, and hath this seale, he knoweth who are his; which evidently importeth that God did never know them to be his, what shewes soever they made amongst men: and therefore their fall need not discourage such as are sure, by the former markes, that they are Gods.

p. 594Object. But wee see that the godly themselves doe fall, as David and Peter did.

Sol. First, they did recover againe, and so were not lost.

Secondly, though they fall, they shall not be utterly cast downe: for God staies them from falling wholly away, though they fall away in some particular act, Psal. 37.23.

Thirdly, in the worst fals of the Saints, there is ever still an holy seed of grace, and faith, and knowledge, that abideth in all that are borne of God; though in respect of outward fruits, and the power or joy of inward gifts, they may bee said to lose, Ioh. 3.9.

Divers waies from God to further our salvation.Without the word.] God hath divers meanes to further the salvation of men, and he is pleased sometimes to worke by one meanes, and sometimes by another; sometimes by the Word preached, sometimes by the Word read, sometimes by Prayer, sometimes by the Sacraments, sometimes by the example of his Servants. So that God doth worke our good sometime by one ordinance, and not by another, in the same thing and at the same time: sometimes he will cure a man of a particular trespasse, by the admonition of some private Christian, Mat. 18.15. Iam. 5. ult. sometimes he will bring a man to feele legall terrors by the doctrine of the Law, and sometime hee will worke it by afflictions: sometimes he will prepare a man to receive the grace of Christ by praier, as he did Cornelius: sometimes hee winnes him to it by the example of his servants, as here. And the reason is, partly because God would shew the vertue that is in each ordinance, and partly to teach us not to despise or neglect any of the meanes, and partly to shew his owne power, that workes freely by what meanes hee will, as being not tyed to any. And therefore they deale very corruptly and perversly, that under pretence of commending one ordinance of God, labour to abase the respect of another, as they doe, that say the house of God is a house of prayer, and therefore there needs not so much preaching; not considering that our Saviour Christ himselfe, that alledged that place out of the Prophet to condemne buying and selling in the Temple, yet did spend his greatest paines in preaching in the Temple, and out of it; thereby shewing, the prime ordinance of God, for the conversion of the soules of men, was the preaching of the Gospel to them.

Doct. 1.By the conversation of the Wives.] Great heed ought to be taken by such as professe Religion, in looking carefully to their conversation, especially towards such as are without, Col. 4.5. Ephes. 5.15. 1 Pet. 2.12. It is not enough to doe good duties, but we must doe them as becommeth godlinesse, Tit 2. and so as may allure and win the very ungodly: and therefore it is required, that our works should shine, Mat. 5.16. for by our practise wee resemble God himselfe, and by our workes professe to shew, not only what Gods Word is, but what Gods nature is. Our life must have the image of God printed upon it: and therefore they doe fearefully that professe Religion amongst wicked men, and by their workes order themselves so foolishly, deceitfully, conceitedly, wickedly, that they cause the name of God to be blasphemed.

Quest. But what should wee doe to our practise, that by our conversation wee might allure and win wicked men to a love of the truth?

By what meanes we may win wicked men in our conversation.Answ. 1. First, wee must avoide such things in our conversation, as may irritate them: as scandalous behaviour in any particular offence; as deceit, lying, filthinesse, drunkennesse, pride, covetousnesse, passion, or the like; and withall take heed of mis-spending our zeale, about such things wherof demonstration cannot be made to the conscience. And besides, in the good things we p. 595doe we must take heed of conceitednesse and ostentation, but in meeknesse of wisedome have our conversations amongst men, Iames 3.13. and further, we must take heed of judging and censuring of others, even of those that be without, Iames 3.17.

2. Mortification doth shine effectually into the conscience of wicked men: it doth move them much, if they see we be such as doe heartily judge our selves for the faults that hang upon us, and doe not allow our selves in any sin, Esay 61.3.

3. A sound contempt of this world, and the things thereof, doth much affect the very naturall conscience of men, if they see that not in words but in deed, the love of this world, and the glorie thereof, be not in us: and contrariwise, it much vexeth them that we should professe the hope of heaven, and contempt of the world, and yet be as full of cares, feares, covetousnesse, and such like ill affections, as the very men of the world.

4. Meeknesse and softnesse of nature exprest in our behaviour, is very amiable, as the coherence in this Text shewes, and Tit. 3.1, 2.

5. MercieMercy to the poore, especially if we doe abound in it, and be ready and cheerefull to it, doth justifie us much before men, Iames 1.26.

Doct. 2. A good example, even in inferiours, may win men to Religion. True Religion, expressed in practise, is amiable in all sorts of Christians; women as well as men, inferiours as well as superiours, servants as well as masters, children as well as parents, Tit. 2.3.9.10. Luke 1. and the reason is, because the true grace that is expressed by any Christian hath the likenesse of God printed upon it, and so is amiable for his sake, whom they by their works resemble. And this may be a great encouragement to inferiours, and should breed in them a great care of well-doing. But the main thing intended in this Text is, That religious wives ought to strive to win their husbands, if they have such as are not religious, or not in such soundnesse as they ought.

Quest. But what should a wife doe to win her husband?

Answ. She must in generall resolve to doe it, not by her words, but by her conversation, as this Text shewes. It is not her talking to her husband will doe it; no nor her talking of religion to him that in it selfe is like to prevaile. It concernes women very much to remember this point of the Apostle, to seeke the reformation of their husbands by their conversation, not by their words.

Ob. But Abraham was willed to heare his wife, Gen. 16.

Sol. What then? hath every wife such an husband as will heare her, as Abraham did his wife? Besides, the question is not, what the husbands should doe, but what the wives should doe when the husbands as not such as they should be.

Ob. But how shall a woman know when to speake to her husband, and when not?

Sol. She must not speake to him, no not of religion, 1. when in the matter she would speake of she is not furnished to speake as becomes the Oracles of God: 2. when by experience she hath found that her husband is irritated and provoked by her words: 3. when she is not her selfe free from some fault, as apparent in other things as that is she mislikes in her husband.

Qu. But what things must she looke to in her …nversation, that she may by her workes win her husband?

Answ. The first thing is, that she be in all found subjection, obedient to her husband in all things, or else God may win him,What things a wife must especially practise, to win her husband. but she must have no part of the praise of it. And this is strongly imported in the very scope of this place. In generall, she must strive to be to him (even for p. 596conscience sake, that he may see it comes from the force of religion in her) a good wife, discreet, provident, carefull to please, meeke, such an one as his heart may trust in her, and delight in her. Wives that be foolish, wastfull, idle, froward, or busie-bodies, if they have never so much shew of religion, yet they are not fit for this worke, to win any body, much lesse their husbands.

Secondly, she must looke to her conversation in things of her religion, that therein she behave her selfe as becommeth religion, Tit. 2.3. and so she must take heed of conceitednesse and contempt of others, or neglect of her calling, upon pretence of duties of her religion; and looke to it, that she be not her selfe guilty of any knowne fault unreformed: and withall she must strive to shew the power of her godlinesse in good fruits, labouring to abound in good workes, 1 Tim. 2.10. both at home and abroad; being pitifull, mercifull, ready to help them that are in misery, according to her power, and in the things she hath liberty to dispose of. Other things follow in the three next verses.