A Commentary on 1 Peter 1-3, Exposition of chapter 3 · Exposition of verse 5

A Commentary on 1 Peter 1-3 · Exposition of chapter 3 · Exposition of verse 5

p. 619Ver. 5.

Por even after this man…r in times past did the holy …, which tr… sted in God, … themselves, and were subject to their husbands.

Ver. 6.

As Sarah obeyed Abraham, and called him Lord: whose daughters ye are, while ye doe well, not being affraid of any terrour.

IN these two verses is contained the confirmation of the Proposition exhorting wives to be subject to their owne husbands, ver. 1. And this is made good by two reasons, both taken from example; the one in generall, from the practice of holy women of ancient times, that did so carry themselves towards their husbands, ver. 5. the other in particular, from the practice of Sarah, the mother of faithfull women, ver. 6.

The example generally considered, ver. 5. is described and commended sixe wayes:

First, for the maner of it: it was in this maner, that is, just according to the precept now given by the Apostle.

Secondly, for the an…iquitie of it: it was so in old time.

Thirdly, for the subject persons in whom it was found, viz. not only women that did so, but the holiest women.

Fourthly, for the cause of it, viz. their trust in God.

Fiftly, for the effect of it: it adorned them.

Sixtly, for the matter of it, viz. they were obedient to their owne husbands.

Thus of the order of the words. Before I enter upon the particulars, divers things may be noted in generall about examples of goodnesse in others.

First, we may hence evidently gather, That it is not enough for us to doe good, but we should strive so to doe it, that we might be examples to others, 1 Tim. 4.12. Mat. 5.16. Phil. 2.15. and that for divers reasons. For first God is interessed in us and our workes; and there is a glory due to God which must be collected from our workes do… before men, Mat. 5.16. Secondly, p. 620we must so act our parts in godlinesse upon the Stage of this world, that we may thereby silence and convince wicked men, that out of their hatred to the truth, and frowardnesse of hearts, would else take all occasions to speake evill of us, and the good way of God, Phil. 2.15. Thirdly, our Teachers have a part in our workes; and we should hold forth the patternes of sound practice, that they might be comforted in our learning from them, and graced in their Ministerie, Phil. 2.16. Fourthly, by this meanes we may doe much good in helping forwards weake Christians. For as the wicked take fire from evill examples, so doe the godly from good examples, both in piety, 1 Thes. 4.7. and merciemercy, 2 Cor. 8.16. &c. Which should worke a… effectuall care in all godly Christians, to strive to expresse such conscience and power of godlinesse as may be profitable to others: and so chiefly in such things as may most grace th… profession of religion, or profit others; as wisedome, merciemercy, meeknesse, just dealing, contempt of the world, affectionatenesse in Gods service, patience, undauntednesse, or the like; especially those that be Parents, Masters, Magistrates, Ministers, that have charge of others. And this greatly reproves such Christians as undoe the soules of those that belong to them (as much as lies in them) by their wicked examples; as Ministers that are examples to their people of drunkennesse, usury, covetousnesse, pride, or the like; and Masters of families, or Parents, that give such wretched examples to their children and servants, in swearing, vanitie of apparell, filthinesse of life, passion, or the like.

Secondly, we may hence note two singular vertues in a good example: the first is,Two singular vertues in a good example. That it may profit a world of people, 1 Thes. 1.7. Rom. 16. It is like the fire; you may light many candles at it, and yet it is neither the worse, nor the lesse. Many that we know no… of may receive good from our good conversation and example in well-doing, as was true in the case of those holy women. And the reason is, because men are more apt to understand things when they are practised, than when they are taught. And besides, good examples are so rare, that they shine as a Beacon on fire in a darke night, Phil. 2.15. And therefore one Use should be to teach Christians, by an humble acknowledgement of the praises of others, to spread abroad the light of good examples …s far as they can, 1 Thes. 1.7, 8. And withall, he shewes the horrible sin of those wretches that strive to blemish the good conversation of the godly, and so rob the world of the profit of their examples.

The second vertue in a good example is the lasting of it. It may doe good for a long time after, yea, in some cases, to the worlds end. The sweet savour of it may be freshly sented many yeeres after: which was never true of any perfume in the world. It is a light that will not out of a long time; as here the example of these holy women, and Sarah in particular, have a fresh power to doe good many hundred yeares after it was given, and will still have to the worlds end. The memoriall of the Just is blessed. They that are to live hereafter may praise God for the good they receive from the examples of those that are long since dead, in their graves. Their workes live long after they are dead. Which should be a wonderfull consolation to eminent Christians that excell in gifts and good workes, and have held forth a good profession before, many witnesses. And in as much as God by his providence keeps burning so long the light of the good examples of his children, it will make the more to encrease the condemnation of such persons as will not learne goodnesse from such examples. Especially their case is fearefull that have had this light in such as have beene neere to them; as in Parents, Masters, Ministers, …p…ciall acquaintance, kindred, or the like, and yet make no good use of it.

Thirdly, we may hence gather, That a good example ought to be given, and p. 621may be taken from women as well as men. Pro. 31.28, 29. Mat. 26.13. Tit. 2. 3, 4. And the reason is, because God is no respecter of persons, but gives his gifts and graces to women as well as men; as Scripture & experience shews. And besides, as their ill example may make the word of God to be blasphemed, Tit. 2.5. so why should not their good example become godlines, & profit others? And this point should teach women, if they will professe Religion, to looke to their waies, and strive to give good example, especially aged women, Tit. 2.3. And withall, it may be a comfort to that Sexe, that God should use their service to doe his worke, and many times to teach men by their waies and works, God hath raised up the glory and light of many worthy women, and they have bin as eminent for holines & good workes, as men have bin. Thus in generall.

In this manner.] The first thing in the description is the manner of the pattern: about which we may note three things;

1. That the patterns of well-doing, or the rules of life have beene the same in all ages. There is no more required of Christians now, than was required of Gods servants in former time: which should make us the more willing to beare Gods yoake, and to doe the taske that God sets us.

2. That an example is then of power to bind, when it agrees to some precept:When an example binds. as here the example of holy women is urged, because it did agree to the doctrine of the exhortation before named. This rule is of great use, in ordering of conclusions, taken from examples in Scripture: examples have but the power of illustration of what was before in the precept. And againe, it should teach us, not to esteeme of any men above what is written; but to follow them as they follow Christ, or as their actions are warranted by the Word of God.

3. God did ever stand upon subjection, and an amiable and meeke behaviour in women, in all ages. Which should much prevaile with Christian women, to teach them to make more conscience of their carriage towards their husbands, seeing God had ever required such a behaviour in all holy women of former ages.

In old time.] The example is, in the second place, commended for the antiquitie of it. Where we learn, that a respect may be had to old time; yea, respect is due to the times of old. Antiquitie is an argument of praise: therefore are wee bidden to aske after the old way, Ier. 6.16. to aske of the daies that are past, Deut. 4.32. to remember the daies of old, and to consider the yeeres of many generations, Deut. 32.7. And Ministers in publick teaching, must be like the good Scribe, that brings out of his treasurie things both old and new, Mat. 13.52. & fathers must talke of the things of old time to their children, Ps. 44.1.

Now because the argument from a…quitie, or the old time, hath beene much abused, and such reasoning is taxed in many Scriptures; therefore that the point may be more cleare, I will distinctly consider, first, in what cases the old times and antiquitie may not be pleaded; and then, in what cases antiquitie may be pleaded, and good use may be made of it.

For the first; antiquitie is ill pleaded in the case… follo…ing: as▪

1. When antiquitie is counterfeit: when that is called the old time,In what things Antiquity is ill pleaded. which in comparison was but yesterday; as the Papiste lead us to the ages not long since past, and will not permit us to looke higher to the times of the Prophets and the Apostles, which is the true antiquitie.

2. When antiquitie is pleaded to confirme … in doctrine. And so the doctrin was never a whit the better, that caught the law of God … only bind the outward man, & not the heart; & the outward man …oo but in some higher cases. And therefore our Saviour rejects the errours of the Pharisees, though they would confirme th… by the sayings of old…ime…punc; Mat. …. Io…. …5.…0.

3. In the case of sinne; sinne is not the better for the oldnesse of i…, … the worse, therefore the old man must be mortified, and all old things must p. 622be put away, 2 Cor. 5.17. As an old leprosie is worse than a new Lev. 13.11. so their hatred was the worse, because it was old, Ezek. 25.15. And the godly pray, Remember not against us our old iniquities, Psal. 79.8. and the wicked are condemned for not purging out their old sins, 2 Pet. 1▪ 9. and all men should purge out the old leven, 1 Cor. 5. And as in the sins of life betweene man and man, so about Gods service old courses are barefull, if they be idolatrous and superstitious: and therefore they were condemned for doing after the old maner, 2 Reg. 17.34. and they are reproved by the Prophet Ieremy, that so commended the old times of Idolatry, Ier. 44.

4. When God abolisheth the old things, and brings in new: and so the old Covenant is not better than the new, nor the old Testament better than the new, Heb. 8.6, 7, 13. 2 Cor. 5.17.

5. In the case of the discoverie of such mysteries, as for the time of revealing them, depend upon the good pleasure of God only: so things hidden for ages and generations are revealed in the Gospel, and yet must not be rejected, Col. 1.16.

6. When old times are pleaded of purpose to lessen the glory or profit of the present workes of Gods power and merciemercy, Esay 43.18. And this way the Pharisees offended, that, to avoid subjection to Christ and his doctrine, would magnifie Moses and the Prophets of old time. And so doe those people offend, that commend the old Teachers more, that are dead or absent, and will not profit by those they have, Mat. 23.

7. When it is used in defence of publike disorders, and offences, and grievances in Church or Common-wealth. The pretence of Innovation must not hinder the reformation of knowne diseases in publike States. Such things as have beene wastes of old must be built, though it were not done of long time: They shall build the old wastes saith the Prophet, Isa. 62.4.

8. When particular Christians doe mis-apply it, to confirme them in their unbeliefe or doubting; as if God did not regard or accept as informer times: whereas if we serve him in uprightnesse of heart, he will accept our offerings as in the dayes of old, Mal. 3.4. And if we get Davids affections to God and goodnesse, and will attend upon Gods merciemercy in the meanes, we shall have the s…e mercies of David, Isa, 55.1, 4.

Thus of the wayes how old things, and the pleading of them, may be misapplied and done in our owne wrong.

Now followes to shew in what cases respect must be had to Antiquitie, and old times. And so Antiquitie commends,

1. The workes of Gods power and merciemercy, Deut. 32.7. 2 Kings 19.25. Psal. 44.2.In what cases respect is to be bad unto old times. and God is well pleased to be urged with arguments taken from his old dealing with his people: Arise as in the daies of old, Isa. 51.9. so in Mich. 7.14, 20, and bath left the memory of them upon record, that we might thence confirme our weake faith.

2. The particular experiences we have had of Gods goodnesse towards us. Thus David remembers dayes of old, Psal. 77.6. & 143.….

3. The profitable determinations of right in judiciall things betweene man and man: and so the old bounds are to be greatly respected, Pro. 22.28.

4. The publike orders of the Church about the circumstances of Gods worship, as the orders of the Jewes, to have the preaching of Moses in every Citie on the Sabhath day, Acts 15.21. This order is the more observeable, as few other reasons … because it was so in oldei….

5. Gods Commandements. It is an argument of weight to perswade to obedience, when it can be shewed that that Commandement is an old Commandement, Iohn 2.7.

6. In things that one doubtfull or difficult, such respect is to be given to p. 623Antiquitie, as men should not rashly oppose their owne or other mens new conceits; so as due respect be had to equally comparison in the nature of the things questioned, Ioh. 32.6.

7. In the examples and patterns of wel-doing, that have had due conformity to Gods will revealed in his precepts: and so the examples of holy practises in old time, should much move the consciences of the godly now-adaies, as the Apostle shews in this verse. And thus of the two points in the description.

Holy women.] The persons from whom this patterne is taken, are holy women: where observe,

1. That holinesse in the first Table, is required of women as well as men: and they are bound to the duties of Gods worship, and to be religious women, as well as to the duties of the second Table, to be chaste, mercifull, faithfull, diligent in the affaires of the family, or obedient to their husbands. Which serves to confute those men, that say women need not be studious in matters of Religion; it is enough for them to be good house-wives, and obey their husbands. And withall, it may comfort women in the practise of the duties of Religion; for by the commendation given of holy women in this Text, it appeares that God accepts holinesse in them as well as in men.

2. That all holy women did make conscience of subjection to their husbands: and therefore the Apostle speakes indefinitely of all holy women. And this is the more evident, because amongst all the infirmities noted in any godly woman in the Scriptures, yet there is no example of a godly woman that did customarily live in the sinne of frowardnesse or rebellion against her husband: the instance of Zipporah is but of one onelyonly fact, and the errour seemes to be as much in her judgement as in her affections. And this doctrine should light verie heavie upon many wives, that professe Religion in these times, and compell them to reforme their hearts and behaviours in their carriage towards their husbands: for this Text doth import, that they want holinesse that are not subject to their husbands, and live in customarie frowardnesse and unquietnesse.

3. That Christian women ought to studie the example of holy women in old times: and therefore they should do well to get a catalogue of the praises of godly women in Scripture, to lay before them for their imitation; and so they should learne of Sarah reverence to their husbands; and of Rahab and the Midwives of Egypt, to shew mercy to Gods servants in distresse; and of Ruth, obedience to their parents, and constant love to religion; and of the Shunamitish woman, 2 Reg. 4.8. &c. and of Lydia, Acts 16.14. and of Ph…be, Rom. 16.2. to be entertainers of Gods servants, and to succour them; and of Hanna, to be humble, and patient, and devout in prayer; and of the good woman in the Proverbs, chap. 31. and of Priscilla, and Sal…mons mother, P…. 30.1, 2. and Timothies mother and grand-mother, 2 Tim. 1.4. to get the law of grace into their lips, to instruct others; and of that woman in the Proverbs, to bee painfull in labour, and to be wise in oversight of the labours of their servants and children; and of Hester, to keepe religious Fas… to God, with their maides and children, Hess. 4.16. and of the Virgin Mary, to lay up the words of Christ in their hearts; and with Mary Magdalen, to love Christ with all tendernesse, and to bewaile their sinswith sorrow▪ and to sit as Christs feet to heare his words; and of Elizabeth, to live without offence, L…e 1. and of Dorcas, to be merciful to the poore; and of the holy women, mentioned Heb. 11.3. to be constant professors of the truth in the times of persecution.

That trusted in God.] The fourth thing is the cause of their subjection; and that is their trust in God: about which foure things are to be observed.

1. That trust in God is such a grace as is found in all the godly▪ even wom…n that were holy had attained to trust in God. All holy women trusted in God, & p. 624therefore if women that are the weaker sexe cannot get holinesse, but withall they trust in God, it is impliedly cleere, That all the godly doe trust in God. The house of Israel, and the house of Aaron, Priests and people, even all that feare the Lord must trust in the Lord, Psal. 115.9, 10, 11. and all the Gentiles must trust in the Lord. Rom. 15.12. It is the Periphrasis of God to be the confidence of all the ends of the earth, Psal. 65.5. And the reasons why the godly must and doe all of them trust in God are, first, Gods Commandement, that requires it of all, which the former places shew: secondly, Gods promise, that he will be the hope of his people, even of all his people, Ioel 3.16. and they have a sure word of the Prophets to warrant their trust, 2 Pet. 1.19. thirdly, without faith and trust it is impossible to please God, Heb. 11. 6. fourthly, because they have nothing else to trust in. Of all people the godly are most miserable, if their trust were to be placed in other things than God: for as all earthly things are vain and transitorie, so can they make least shift for themselves, and are most opposed in these things. And therefore the Use should be to teach us to trie our hearts soundly,Use. whether we be such as trust in God, seeing in this thing lyeth one great part of our evidence about true grace. If all the godly trust in God, then we are not godly, nor holy men and women, if we doe not trust in God. The question then is, By what signes doe godly men prove that they doe trust in God? and the answer is;

Signes of such as trust in God.1. By making God their refuge in all their distresses, and by pouring out their hearts before him in prayer and supplication, 2 Sam. 22.3, 4. Psal. 62.8.

2. By their feare in any thing to displease God, and their care to keepe his Commandements, and to cleave to God, 2 Reg. 18.4, 5, 6. doing his worke whatsoever come of it.

3. By relying upon God in times of distresse, without using any ill means or courses that they know or feare to be unlawfull, Esay 28.16. with 1 Chron. 10.13, 14. but still wait upon God till he help them, Psal. 33.20.

4. By accounting God to be their portion and sufficient heritage, Psal. 16.1, 5, 6.

5. By setting the Lord alwaies before them, Psal. 16.1, 18. for if we put all our trust in God, then our hearts doe continually thinke of God, and are lifted up to God.

6. By committing all their wayes to God, and leaving the successe of things to his disposing, Psal. 37.5.

7. By their patience in the case of wrongs and indignities, having their hearts free from desires of revenge, and their tongues from words or reproach or reproofe: they are as deafe or dumb men, Ps. 38.13, 14, 15 1 Tim. 4.10.

8. By contemning the glory of the world, and not regarding or seeking dependancies upon proud and sinfull persons, Psal. 40.4.

9. By the joy and contentment they take in the house of God; their hearts flourishing like a greene Olive tree, when they heare of the doctrine of Gods goodnesse, and feele the refreshing of his name, Psal. 52.8, 9.

10. By their thankfulnesse, and great desires to praise God, when they find the experiences of Gods providence in grace and bounty towards them, Psal. 13.5, 6. & 52.8, 9.

Yet by the way we m…t know, that godly persons that do truly trust in God may be burdened with cares, but yet they cast their burthens upon God when they feele them, Psal. 55.22. They may be affraid, and yet trust in God, Psal. 56.3. They may cry and make great moane, and that a long time, Psal. 69.3. They may seeme to want strength, and yet renew their strength, Esay 40 ult.

2. From …nce we …y gather, That it is a great praise and an excellent gift in any to trust in God, to have and exercise this trust in God: and therefore of all parts of holines & f…nctification, in this place trust in God i… mentioned. p. 625And therefore in divers Scriptures they are pronounced to be very blessed that can doe it, Psal. 84.12. & 34.8. and it is reckoned as a great ornament and glory in great Princes, as, 2 Reg. 18.5. Psal. 21.8. and the chiefe praise of the Fathers and Patriarkes of the Church, Ps. 22.5. And the reasons are divers:

1. Because it is a supernaturall power in any man or woman,Reasons proving the excellency of this trusting in God. because it is grounded upon things not seene, Rom. 8.24.

2. Because the Lord taketh speciall pleasure in this grace, and taketh notice of such as can exercise it, above all others: it is a thing God specially observes in his people, Psal. 147.11. & 33.18. cob. his eye is upon them, he cannot look off them: so also Nah. 1.7. And contrariwise, he is as much vexed with unbeliefe, and not trusting upon him, as with any other sin. We read that fire kindled against Iacob for not beleeving in God, and not trusting in his salvation, Psal. 78.22.

3. Because the trust in other things will prove the shame and confusion of a man, Esay 30.2. and therefore better to trust in the Lord than in Princes, &c. Psal. 118.8, 9.

4. Because it is a grace that produceth admirable effects: for

1. It establisheth a mans heart, and makes it fixed and immoveable,Admirable effects of this trusting in God. Psal. 112.7, 8. & 31.24. so as he can endure things that are almost beyond beliefe, if it be rightly exercised, Esay 14.32▪ coh. Psal. 27….3.

2. It procureth from God all things a mans heart can desire, or his condition any way need, 2 Sam. 22.2, 3. Psal. 5.11, 12. It gets a man marvellous loving kindnesse from God, Psal. 17.7. so great experience of Gods goodnesse as cannot be uttered, Ps. 31.19. Mercy shall compasse them about, when many sorrowes shall be to the wicked, Psal. 32.10. His merciemercy will be upon us, according as we have hope in him, Ps. 33.22. & 55.12. & 91.1. &c. It is the best way, either to preserve us from trouble, or to deliver us out of trouble, of what kind soever, Psal. 130.7. Esay 25.4. & 26.3, 4. 2 Chron. 13.18.

3. It openeth for us a most comfortable entertainment in Gods house: our hearts that can trust in Gods merciemercy drinke out of the rivers of his pleasures, when we come into his house, and are satisfied with his goodnesse, Ps. 36.7, 8.

The use of this point may be divers▪

1. Such as find want of this grace should use▪ all meanes to attaine it.Helps to attain this grace of trusting in God. And that we may be able to put all our trust upon God, wee must looke to these rules following:

1. We must hate them that regard lying vanities, Psal. 31.6. & 40.4.

2. We must know Gods name, Psal. 9.10. we must get knowledge of Gods goodnesse, and so, the warrant of our trust in the word of God. We must thence learne both what to doe, and upon what grounds to trust upon God. To this end did God give his word to his people, Psal. 78.5, 7. Rom. 15.4. Pro. 30.5. Psal. 56.3, 4.

3. We must labour to get assurance of Gods love to us in Jesus Christ, to know that God is our God, and we are the children of God, Psal. 31.14. & 36.7. for the confidence of an unfaithfull man in time of trouble is like a broken tooth, or a foot out of joint, Pro. 25.19. and the ground of our trust must be in the merits of Jesus Christ, Eph. 1.12.

4. When we know God to be our God, we must strive to get our hearts to it, to make God our portion, and to rest satisfied with Gods goodnesse and love to us, whatsoever else we want, Lam. 3.24.

5. We must be sure that we be upright in heart, and that we have warrant for our actions▪ and doe not live in any sin that might provoke God against us, Psal. 64.10. And to this end we should pray God to cause us to know the way we should walke in, and to let us heare of his loving kindnesse in the morning, to encourage us in all good courses, Psal. 143.8.

p. 6266. We must be sure we doe not draw upon our selves needlesse troubles, Pro. 28.25. and when we are in a good way, we should not give way to our owne vaine feares, Pro. 29.25.

7. When we find troubles to arise, and feare and care to surprise us, we must make our refuge to get our selves under the shadow of Gods wings, till the calamitie be overpast, Psal. 57.1. & 91.1. Now Gods wings are his Ordinances, especially Prayer and his Word. Thus of the first Use.

Secondly, seeing to trust in God is such an excellent grace, such as doe endevour to practise this trust in God must looke to divers rules in the exercise of it, which are necessarie to a right trusting in God: as,

Rules to be observed in our right trusting in God.1. They must trust him with their hearts: their soules must trust in God, Psal. 57.1. & 28.8.

2. They must put all their trust in God: God will have no partners. All my trust is in thee, saith David.

3. They must trust in God at all times, continually, and with praise for what they have felt of Gods goodnesse, Psal. 62.8. & 7….14. Esay 26.4.

4. If God doe deferre to answer our hope, wee must waite for the Lord: their soules must wait, Psal. 130.5, 6.

5. They must make the most High their habitation: they must dwell with God, by setting the Lord alwaies before them, and attending upon all means of communion with God. They must not be strangers from God, to goe daies or weekes without directing their hearts after him, Psal. 91.9.

6. They must handle their matters wisely, and not upon pretence of trust in God carry themselves indiscreetly, or neglect the use of any lawfull means, Pro. 16.20

7. Their trust in God must be joined with an awefull feare of God, and sense of their owne unworthinesse: they must not be conceited persons, or despise the care of their waies, Psal. 147.11.

8. They must declare all Gods works, that is, they must labour to glorifie God, by telling others of the experiences they have had of Gods goodnesse, Psal. 73. ult.

9. When they have committed their waies to God, they must be quieted as a weaned child, and contented with whatsoever the Lord shall lay upon them, Psal 131.2, 3. La…. 3.26.

10. They must beleeve above hope, and under hope: they must rest upon Gods promise, how unlikely soever the performance seeme to be, Rom. 4.18. Thus of the second Use.

Thirdly, we may from the reasons of this doctrine gather evidently, That all Gods servants, that trust in God, are in a wondrous safe condition, as David shewes of himselfe, Psal. 18.2, 3. Neither may they say that they cannot looke that God should be to them as he was to David; for God hath given his word for it, that he will be good to all that put their trust in him, 2 Sam. 22.31. Psal. 34.22. and therefore all true Christians, that finde themselves prone to feare or discontent, should speake to their soules, and chide their own hearts as David did, Psal. 43.5. See Esay 30.2.

Fourthly, wicked men have little cause then to deride and scoffe at the people of God for trusting in God, and refusing to use such evill courses as they doe: for by the doctrine and reasons before it appeares plainely, that they doe both holily and happily by committing all to God, Psal. 14.4, 7. & 22.9. Thus of the second doctrine.

Doct. 3. It is a speciall praise in women to trust in God; and the more praise, because it is so rare in women, who use to relie upon either their parents or their husbands, to provide for them, and seldome looke up to God. And besides, it produceth excellent effects: for it makes them subject to their husbands, p. 627and that with all quietnesse, and meeknesse, and feare to displease their husbands, as is implied here. And besides, women that trust in God will be a great help and comfort to their husbands in their crosses:Vid 1 Tim. 5.5. Ier. 49.11.1 Tim 5:5Jer 49:11 they will encourage them to relie upon God, in whom they put their trust, which very help is worth great riches. The Use should be therefore to perswade wives to be the more carefull of their faith and trust in God, and to looke to it that it be a true faith, and a right trust in God: for such wives as are a vexation to their husbands by their carelesnesse, and frowardnesse, and unquietnesse, and such as are so farre from comforting their husbands in distresse, that they rather add affliction to their afflictions, by censuring them, and crossing them, they may justly fear that their trust in God is not right. Yea, it maybe observed,Note. that some wives that professe religion, and are unquiet, and live frowardly and stubbornly towards their husbands, they are unquiet in their consciences too; and when crosses come upon them, call their faith into question, and cannot be established in their trust in God. And it is just with God it should be so, that such women as dare live in knowne transgressions against their husbands, should not know their portion in the consolation of God: God will not be loved when their husbands are not loved.

Thus of the fourth point. The fift point is the effect, and that is, They adorned themselves.

Adorned themselves.] In all ages the comelinesse and ornameut of a wife as a wife was to obey her husband with meeknesse and feare:Doct. and those were the comeliest and best apparelled women, in the sight of God, their husbands, and good men, that were most quiet and easie to be governed, and willingest to please their husbands, And so on the contrary, a wife were a very unhandsome woman, and not fit to please any wise man, that were of a froward and unquiet disposition, either through anger, or crying, or the like; yea though she had otherwise never so great an estate, or never so excellent gifts of nature, of mind, or bodie; yea if she could be imagined to have true holinesse and grace, yet she were but a loathsome creature. And this doctrine, as it should move all wives, so especially such as have not other things to commend them, but want either portion, or beautie, or skill, or have but weake gifts in religion; these should be the more carefull to recompence their husbands, and strive to please them in this way of adorning themselves.

The matter of the example is subjection to their husbands; and of that I have entreated in the exhorration it selfe.

The speciall argument is taken from the particular example of Sarah, ver. 6. Where we are to observe,

1. What she did, viz. she obeyed Abraham, calling him Lord.

2. What fruit will follow to Christian wives if they follow her example, viz. they shall become her daughters.

3. Upon what condition they shall obtaine that honour, viz. if they doe well, and be not affraid of any amazement.

Sarah. … The names here mentioned are Sarah and Abraham, and both their names are kept in the Christian Church, not as they were at first, but as they were changed of God out of his love and respect to their faith and obedience. The woman was first called Saras ▪ which signified My Lady, or My Mistris; but after was changed into Sarah, to signifie that she should be a Mistris to many, or a Mistris indefinitely, meaning that shee should have a great posteritie; as the mans name was changed into Abraham, and signified a father of many nations. From the giving of the names wee may gather,

1. Such as glorifie God by beleeving, and keeping his covenant, and patient bearing of adversitie, shall be blessed of God; and in particular, shall p. 628have this blessing of a happy posteritie. A godly life brings God to us and our families, and an ungodly life drives him away.

2. That God is no accepter of persons, but godly wives shall have their part in the blessing of godly husbands. This Christian wives may looke for, if they be as Sarah, holy women, and such as obey their husbands, and are a comfort and helpe to them in all the travels of their lives, and no way hinder godlinesse in them.

Obeyed Abraham.] Divers things may be noted hence.

1. That obedience is the chiefe thing required in the subjection of wives: shewing how Sarah was subject, he saith, she obeyed him. The maine thing required of wives, is to be ruled by their husbands. Those wives transgresse, that are not carefull to see that done which their husbands require, and with reason require: and those that crosse their husbands, and vexe them, by opposing or censuring; especially those that will not be quiet unlesse they may doe what they list, and rule their husbands.

2. That as much is due to everie husband, as was due from Sarah to Abraham; else this argument of the Apostle had not beene good. They might have said that Abraham was a great man, and holy, and wise, and loving, &c. but the Apostle requires, that what women would doe, for the substance of obedience, if they had Abraham to their husband, that must they, doe to him that is now their husband. And the reason is cleare, because Gods commandement in the morall Law prescribes the same honour to be given to all husbands: and in the New Testament obedience is required of all wives to all husbands. And this was the more observable in Sarah, because in obeying Abraham, shee was faine to leave her owne countrey, and be exposed to a world of paines, and danger, and wants.

3. That the discharge of domesticall duties is a good worke, and shall be had in everlasting remembrance. Though all good wives have not the honour to be written in Gods booke of Scripture, and praised therein, yet they have the honour to be written in Gods booke of Remembrance, which shall be opened at the last day; and so contrariwise.

Calling him Lord.] That shee did so call him, the Apostle found written, Gen. 18.12. Hence we may observe;

1. That godly wives ought to acknowledge their husbands to have power over them, as if they had beene servants bought with their money; not that their subjection is no better than the subjection of servants, but that the husbands have as well power over them, as they have over their servants. Sarah doth not in judgement only acknowledge it as due, but with wonderfull affection, doth easily and with great love give that title to Abraham.

2. That it is one part of the subjection of wives, to carry themselves reverently towards their husbands; and to give them such titles, as may shew that they doe heartily honour them.

3. Wee may here observe the wonderfull goodnesse of God towards his servants, that in a great heape of sinne, can see and accept of a little sparke of true grace. The whole sentence of Sarah was vile and profane, only that word was good: God praiseth her for that was good, and passeth by the great fault she committed. Yea we may note, that God is so well pleased with her loving subjection to her husband, that he is content to forgive her great sinne of unbeliefe against him. Yea it is probable, that her great respect of her husband made her the more willingly to beleeve Gods promise afterwards: for, Heb. 11.11. she is commended, judging God to be faithfull, who had promised her a child, though at first she laughed at it.

Whose daughters yee are.] Godly women may be said to be the daughters of Sarah three waies.

p. 6291. If Sarah be taken mystically for the new Jerusalem, as Gal. 4.Ga…ly women da…g…ters of Sar…h three wa…es.

2. In respect of inhe…iting the love and blessing of God which Sarah had, they shall be her daughters, that is, they shall have the same portion from God, as if they had come in Sarahs roome, as in the case of Abraham is said, Rom. 4.11, 16.

3. In respect of spirituall kindred and alliance: Christian women are as neere a kin to Sarah as if they were her owne daughters.

So that the maine doctrine from hence is, That there is a spirituall kindred and consanguinitie betweene the godly: about which, from this place we may observe divers positions.

1. That all the godly are a kinne: and the reason is, because they are all the children of one father, that is, God; and all borne of the immortall seed of the Word.

2. That they are neere a kin, as neere as mothers and daughters, or as brothers and sisters, as Christ said of his kindred, Mat. 12.49, 50. Here are no cousins removed.

3. That this kindred doth conferre a reall honour upon every Christian: so as the Christian wives are as truely great as if they were immediately descended out of Sarahs womb.

4. That God himselfe doth seriously acknowledge this kindred, and looks upon the meanest Christian, as truely allied to the greatest Worthies have ever beene in the world.

5. That this neerenesse of consanguinitie is not a jot altered by the distance of hundred of yeeres, as in the Apostles time the glory of alliance with Sarah did shine in Christian women: the reason is, because the root of this consanguinitie is ever alive, which is Christ.

6. That Christians are not borne to this kindred, but made so. Godly women were not borne daughters of Sarah, but became so after their new birth.

7. That that which breeds this spirituall kindred is not being Gossips at the Fon…, nor no carnall propagation, Rom. 9.8. but faith, Rom. 4.16. and well-doing, as this Apostle saith in this Text.

The Use may be, first, to comfort godly Christians against the want and losse of carnall kindred, and to teach us all to honour su…h as are truely godly; for they are the onelyonly excellent ones, and have the greatest and best kindred in the world. Yea, we should preferre our godly kindred before our carnall, in the dearenesse of our love: and the godly should shew all dueties of love one to another, as they that are mothers and daughters, brothers and sisters in the Lord, and so should stand one for another, as men would doe for their carnall kindred.

A second doctrine may be noted from hence, That all Christians are not alike in gifts: some are mothers, …ome are daughters: as it is in the body of a man, all the members are not of like honour or use, though all serve for the good of the bodie, 1 Cor. 12. Which should teach those of greater gifts not to despise those of lesser gifts, and those of lesser gifts to honour those of greater gifts; and both sorts to praise God for the gifts they have, having nothing but what they have received, and to be a daughter of Sarah, being sufficient to get the blessing that Sarah had her selfe.

So long as you doe well.] Observe hence;

1. That Christians obtaine not the proper priviledges of communion of Saints, unlesse they doe well▪ None but Christians that leade a holy life have the honour of true spirituall kindred with Christ and the Saints, Mat. 12.49, 50. Wicked Christians are a kin to the Divell.

2. That we are bound only to imitate that which is good in the Saints, p. 630not their sins. They must follow Sarah in her well-doing: they must not imitate her in her frowardnesse, Gen. 16.5. nor in her bold adventuring of her chastitie, though it were upon pretence of saving her husbands life, Gen. 12.11, 12. And this condemnes those women that so wilfully alledge the example of others to uphold them in such behaviour as their owne consciences tell is naught.

3. It is imported here, that some women may doe well for a time, and yet prove very naught afterwards. Some begin in the spirit, and end in the flesh. Some women are at first quiet, sober, loving to their husbands, good housewives, &c. and yet after a time they grow froward, excessive in apparell, dyet, and the like, imperious, such as sleight their husbands, idle and wastfull, and carelesse of the duties they should doe in the family. They are condemned of themselves, and shall rise in judgement against themselves: their first works condemne their last.

4. In generall we may here note, That it is not enough to doe good, but we must see to it, that what we doe be well done.

Quest. What can come to a good action to make it ill?

What things mar a good action.Answ. Impenitencie in any sin will staine any action, though it be in it selfe never so good, Esay 1.13, 16.

2. An ill end will defile a good action, to doe it of purpose to be seene of men, Mat. 6. or as men pleasers, in the case of wives, or servants, or subjects, &c.

3. Unbeliefe makes all actions ill: Whatsoever is not of faith is sin: when we either know not the warrant of it, or beleeve not Gods acceptation.

4. Rashnesse and indiscretion mars good actions, Pro. 19.2. when men have not respect to the circumstances of well-doing, or the provision should goe to it; when good duties are done rudely, and without respect of due time and place, &c. We should be wise to doe good, Rom. 16.19.

5. Unwillingnesse defiles a good action, when it seemes evill to us to serve God, Iosh. 24.14. when our workes are dead workes, Hebr. 9.14. Deut. 28.47.

6. When the fruit men beare is not their owne fruit; as if a King will offer sacrifice, or women preach, or the like. And so when wives doe not the duties of wives, though they did never so much good other wayes, yet they have not the praise of well-doing, unlesse they doe their duties to their husbands: the like may be said of Magistrates, Ministers, Husbands, Parents, Servants, &c.

7. Confidence in the flesh mars good duties, when men trust to their own wits, reason, skill, or any gifts, and doe not all they doe in the name of Jesus Christ, Col. 3.17. Phil. 3.3. and in particular, conceitednesse, and to be wise in themselves, and proud, will mar any action. All should be done in meekenesse of wisedome.

8. Inconstancie shames any action, when we are wearie of well-doing, or wavering, or decline and goe backwards; their righteousnesse being as the morning dew.

Quest. Can any thing we doe be well done, seeing all our righteousnesse is as a menstruous cloth? Esay 64.6.

Answ. Our workes in themselves are none well done, but by Gods indulgence assured unto us in the new Covenant: where he,

How we are said to do well.1. Accepts the will for the deed. It is well done when our desire and endevour is to doe it as well as we can.

2. He beholds the worke in Christ, and for his intercession passeth by the evill that cleaves to our best workes.

3. He regards it as proceeding from his owne Spirit in us, who causeth us p. 631to doe good, and worketh our workes for us; as in the instance of prayer, Rom. 8.26. Thus of the fourth observation.

Doct. 5. From the maner of the terme in the originall, which hath a continuall respect to the present time, and imports a continuall well-doing, I note, That a Christian should strive to be alwaies doing good: he should let no time passe without well-doing, 2 Tim. 2.21. 2 Cor. 9.8. Psal. 106.2. Col. 3.10. 1 Thes. 5.15. 1 Tim. 5.10. And that for many reasons:

1. Because he hath so little time left to worke in.Reasons why we … alwaies to be doing well. He should walke in the light while he hath the light; the night will come when no man can worke: and the rather, since he hath lost so much time in doing workes of darknesse, he should now redeeme the time, Eph 5.15. 1 Pet. 4.2, 3.

2. Because he is Gods servant, and therefore should be alwaies working, Rom. 6. yea, he is Gods Sacrifice, therefore should he be wholly devoted to the doing of good, Rom. 12.1.

3. Because we have our taske set us, and ever the more worke we doe, the sooner we shall fulfill the measure prescribed us,

4. Because hereby we shall much glorifie God, Mat. 5.19. and silence wicked men, 1 Pet. 2.12, 15.

5. Because God is faithfull, and will not forget our workes and labour; we shall be rewarded accordingly. If we sowe sparingly, we …hall reape sparingly, 2 Cor. 9. Heb. 6.11. Gal. 6.9. God giveth us richly to enjoy all things in this world, 1 Tim. 6.17. and our continuance in well-doing will be marvellously rewarded in heaven, Rom. 2.7.

Now, that we may doe much good, we must p…ay God to establish us in every good word and worke, 2 Thes. 2.17. and withall, we must furnish our selves with directions out of the Scriptures, and studie the rules of life there prescribed, 2 Tim. 3.10, 17. Iames 3.17. and then we must be sure to make use of all the opportunities of well-doing.

And be not affraid with any amazement.] These words may be diversly referred, and so diversly expounded.

If they be referred to the exhortation to subjection to their husbands in the maner before shewed, then the sense may be, that they should not feare that they should be misused if they were subject: or else it limits the maner of subjection, that they should not be subject only for feare, or out of basenesse of mind; feare should not be the ground of their obedience, but conscience of Gods Commandements, and love to their husbands.

If they be referred to the example of Sarah, they may be taken either as a promise, or as a condition; as a promise thus. If they imitate Sarah in well-doing, they need not be affraid of the troubles of a married estate; for by this course those troubles will be prevented, or the tribulation they shall have in the flesh will not be great. Or they may bethe second, as a condition of their filiation: if they will be Sarahs daughters, then they must learne of Sarah to beare the troubles and afflictions may befall them and their husbands, without disquietnesse and amazement. Sarah could leave her owne countrey, and was a comfort to her husband; and we never reade that shee any way discouraged her husband, or complained of miserie, though she was faine to live in many strange places, and had not at any time any certain abode any where.

But I thinke the words may be interpreted in generall, as containing a prohibition of excessive feares and consternation of mind, which is often found in women, to the great offence and disquieting of their husbands. The word translated Amaz…ment, notes such a perplexitie of minde, in which one is almost at his wits end: and therefore the Verb of which this Noune is derived is used in the New Testament only in these cases, as in the cases of rumours p. 632of wars or seditions, readie to seize upon a people, Luke 21.9. or in the case of a conceit that one sees a ghost or spirit, Luke 24.37. And such as either of these doe women sometimes fall into: and this the Apostle forbids.

He doth not forbid all feare: for they must feare their husbands, Ephes. 5. ult. and they must feare God, 2 Cor. 7.11. Nor doth he severely taxe that naturall fearefulnesse in women which followes their sexe, but only such desperate vexations or passions as suffer them not to make use of their trust in God, or love to their husbands.

Quest. What causes can there be imagined why these Christian wives should be in danger of any such consternation of minde?

Answ. The Apostle might well imagine divers causes of this frailtie.

1. They had husbands that were Infidels, which might be a great grievance to them:Causes of amazement in wives. and besides, those husbands might perhaps absolutely forbid them, or labour to restraine them from the exercises of Christian Religion, which might put them into a great strait.

2. Their profession of Christian Religion might bring upon them many tribulations and persecutions, which women are not so able to beare.

3. It may be the Apostle had observed that women were apt to fall into these desperate fits of passion and grieving, when they were crossed by their husbands, or servants, or children. Sure it is, that many women now a daies, if their husbands doe but crosse them in reasonable things, they will cry and grieve, as if they would die in the vexation of their hearts.

These strange humours, and perplexities, and desperate fits, the Apostle absolutely forbids: hee would not have any of them found in a Christian wife.