A Commentary on 1 Peter 1-3

Verse 25.

For you were as sheep going astray, but are now returned unto the Shepherd and Bishop of your souls.

HItherto of the effects of Christ's sufferings in respect of us: in respect of himself, the effect was his exaltation to become the Shepherd and Bishop of our souls, even the souls of all the Elect: which is so implied in the words of this verse, as withal in a passage is expressed both our misery without Christ, and our happiness under his government.

The words of this verse in themselves contain three things. First, our misery by nature: in ourselves we are as sheep deceived, or going astray. Secondly, the means of our recovery ou • of that estate, and that is the causing of us to return. Thirdly, our happiness under the government of Jesus Christ, to whose charge we are committed when we return.

The first words expressing our misery, are words borrowed out of the Prophet Isaiah, chapter 53.6, 7. and in the words unregenerate men, even God's Elect among them, are likened to sheep. A sheep is a certain image to resemble a man by. And so we find in Scripture, that a sheep is the image or resemblance, first, of Christ-man: He is likened to a sheep dumb before his shearer, for his silence and patience at his arraignment, Isaiah 53.7. Secondly, of men that are • rue believers, for the harmlessness, tractableness, and profitableness, Mat. 25.33. Thirdly, of men that err and wander out of the way of godliness. And so wicked men before their calling, are likened to wandering sheep; yea, godly men after their calling, in respect of their falls or failings, are likened to sheep going astray; as David saith of himself, Psal. 19. ult. But here it is understood of the Elect of God, before their calling.

The word here rendered [ Going astray ] properly signifies deceived, and is so used in divers places of the New Testament: but the metaphor to the which it is joined, requires it should be expressed, Going astray, or wandering, or erring; but so as it doth import two things. First, the evil condition of the unregenerate, they are like wandering sheep. Secondly, the cur • e of it; and that is, they are deceived, they are as sheep deceived.

Now that this point may be distinctly understood, I propound five things to be considered of. First, what faults in men are meant by the term of going astray. Secondly, what the misery of their condition is, that do go astray. Thirdly, what the cause is of their going astray. Fourthly, by what signs a lost sheep may be known, especially such as are within the Church, which seems to be the Fold. And lastly, the doctrines that may be briefly noted out of all the words of that part of the verse.

For the first. Under the term of erring or going astay, are construed in Scripture, errors in opinion, James 1.16. Mat. 22.29. called erring from the faith, 1 Tim. 6.10. whoredom, Numb. 5.12. idolatry, Deut. 13.5. drunkenness, Isaiah 28.1, 7. bribery, and all ways of unrighteousness, 2 Pet. 2.15. all devising of evil, Pro. 14.12. yea the Prophe • Isaiah expounds it of every turning after our own ways, for which we have no warrant in the Word of God, and in which men persist without repentance, Isaiah 53.6. It is implied, Psal. 119.110.

For the second. The misery of men living in their sins without repentance is very great. I am tied to the consideration of it, only so far forth, as the simih • e of a sheep going astray will import. Every wicked man then is like a lost sheep, and that in divers respects.

1. Because he is not within the compass of God's special providence: God doth not tend him, nor lock to him, he is no part of his flock: he is without God in the World, and without Christ, as the lost sheep is without the protection and keeping of the shepherd. Wicked men have no keeper: they are left to the way of their own hearts; which is a fearful curse, Isaiah 53.6. The wicked shall be as a sheep that no man takes up, Isaiah 13.14.

2. Because he hath no certain pasture. The provision for his life, for soul and body, is altogether uncertain. He is like Cain, a vagabond upon the earth. He is here today: he knows nor where he shall be tomorrow. God hath not given him any assurance of the keeping or getting of anything he hath or desires. He is like the stray sheep, that hath all the world before him, but knows not where to settle, Mat. 9.26.

3. Because in the midst of all the best possessions of this life, they have no peace, Isaiah 57. ult. The sound of fear is always in their ears. If a stray sheep get into a good pasture, yet he is still in fear, apt to be frighted with every sound, ready to run away upon every occasion: so is it with them that are rich in the world, and not ri • h with God, 1 Tim. 6.10.

4. Because he is shut out from all comfortable society with the godly: he enjoys not the sound fruit of communion with Saints. The stray sheep may sort with hogs or wild beasts, but from the sheep it is gone away. Evil company is a miserable plague of a man's life, to sort with such all a man's da • es, from whom he may have a world of vanity and filthiness, but not anything scarce worthy of the nature of men in an age. Every wicked man is an alien, a stranger and forainer from the Common-wealth of Israel, Ephes. 2.12.

5. A sheep going astray, is easily taken by a strange Lord: it is driven any whither by anybody, it is so silly. And such is the fearful estate of a man living in sin: strange Lord's may easily surprise him: false teachers may easily seduce him: evil company may carry him to any wickedness: a Prince may turn him to any religion: a very Atheist or Devil incarnate may easily lead him captive.

6. A Sheep is apt to be worried with Dogs, or devoured with Wolves or wild Beasts, when there is no Shepherd to tend him. So it is with wicked men: their souls, their bodies, their estates, are all in danger to be seized upon by Devils, by unjust and unreasonable men; especially as any of them are more simple, so they are more liable to become a prey to the mighty ones of the earth.

7. Men that wander out of the way of understanding, shall remain in the congregation of the dead, Ps. 49.15. Pro. 21.16. And therefore he that converts a man from the er • our of his way, is said to save a soul from death, I am. 5 ult.

And this going astray of unregenerate men is the more grievous, because they are liable to many aggravations: for

First, they go astray from the womb: they were never yet in the right way, Psalm. 58.3.

Secondly, because they wander in every work they do, as was said of Egypt, Isaiah 19.14. All their works are abominable, Psal. 14. All things are impure.

Thirdly, because this is the curse of all unregenerate men: we are turned everyone to his own way, Isaiah 53.6.

Fourthly, because they delight to wander, place their felicity in their sins, and will not be reclaimed or advised.

Fifthly, because they may provoke God so long, that he may swear they shall never enter into his rest, Psal. 95.10,11.

The third point is the cause of their going astray, and that is noted in the original word. They were deceived. Now then it is to be considered distinctly, who are the great deceivers of the world, that cause millions of • oules to go astray.

First, the Devil is the Arch-deceiver, he hath been a liar and a murderer from the beginning; he deceived our first Parents, and made them and all their posterity go astray, John 8.44. 1 Tim. 2.14. And by him are all wicked men drawn out of the way, and led captive at his will, 2 Tim. 2.26.

Secondly, Antichrist is the next great deceiver, who by his sorceries made all Nations in the time of the Gospel go astray, Eccles. 18.23. with his devilish doctrine, and by wicked sorceries he deceived the Christian world.

Thirdly, a •• arm of wicked ministers have deceived whole Towns and Countries, and made the sheep go astray, even their whole flocks in many places, some of them because they take the fleece, and never feed the flock, Ezech. • 4.2. &c. John 10.12. some of them by preaching lies, and flattering the people with devices of men, and say, Peace, when there is no peace, Ierem. 23.17, 19, 20, 32.

Fourthly, the world is a mischievous deceiver, and it deceiveth by evil example, and evil company, and evil report raised against the godly and the good way, and the enticements of profits and pleasures, and vanities of all sorts, and honors, and the like.

Fifthly, man's own heart deceiveth him, yea the heart of man is deceitful above all things, Ier. 17.19. It will use such carnal reasons, pretend such vain excuses, entertain such deceivable hopes, and join it self to such swarms of temptations and lusts, as it cannot avoid wandering, if there were no other deceivers to go withal the way of our own harts is always to go out of the way.

Sixthly, ignorance of the Scripture is a chief cause of erring and going astray, both in opinion and life, Mat. 22.29.

Seventhly, the love of some particular sin doth utterly undo many a man, that will not be warned of the deceitfulness of sin, Heb. 3.12. Thus covetousness made many a man to err from the faith, 1 Tim. 6.20.

Eighthly, God himself in a fearful kind of justice many times not only consents, but permits a very spirit of perverinesse and error to seize upon some men, that refused to be guided or kept by God: so as they are given over to eternal perdition and destruction by reason of it.

Fourthly, the signs of a lost sheep follow: and they are,

First, he that refuseth reproof is out of the way. Men that cannot abide to be told of their faults are not healed, Pro. 10.17. as he is in the way of life that keepeth instruction.

Secondly, he that liveth in any known sin without repentance, is a lost sheep.

Thirdly, he that fouleth with his feet that which the good sheep should eat or drink, and he that thrusts with the side, and pusheth the diseased with his horns, is no good sheep, Ezek. 34.17, 19, 21. They are so far from feeding upon the good Word and Ordinances of God, that by wicked reproaches they soul it as much as they can, and they, that if they find a poor Christian that is diseased with some infirmities will push at him, to dishearten him utterly from a religious course, these are wicked beasts, they are no good sheep.

Fourthly, he that lives without God and Christ, that can spend whole days and nights without any communion with God, yea, that when he is present before God, finds his heart continually carried with wandering distractions, that constantly draw him away from all inward attendance upon God. Ephes. 2.12. Isaiah 29.13. he errs in his heart, Psal. 95.10.

Fifthly, he that hath no other companions of his life but swine and wild beasts, that is, wicked men of all sorts, especially when it is joined with willing neglect and shunning of the society of the godly, Psal. 5. 2 Cor. 6.

Sixthly, he that tastes nothing but earthly things, and finds no savor in spiritual things, it is a sign that he is out of the pasture, and feeds in the wilderness, Rom. 8. 1 John 2.18.

Seventhly, he that when he is told he is out of the way, blesseth himself in his heart, when it is plainly found that he openly wandereth, Psal. 36.1, 2. Deut. 29.19.

Eighthly, he that lives in any of the gross sins expressly mentioned in the Catalogue in Scripture, without repentance, as swearing, Com. 3. adultery, covetousness, drunkenness, railing, extortion, 1 Cor. 6.9. or the known sins of deceit, Micah 6.10.

Ninthly, he that doth his works of purpose to be seen of men, resting only in the praises of men, not seeking the praise of God, Mat. 6. Rom. 2.26.

Tenthly, he that knows not God's ways, especially if he desire nor knowledge, or entertain willful objections against the means of knowledge, Psal. 95.10.

Eleventhly, they that spend their zeal in meeting with other men's infirmities, neglecting sound reformation in themselves. It is the wisdom of the prudent to understand his own ways: but to be a busy-body in other men's matters is erring, and the folly only of fools, Pro. 14.8. Every busy-body is out of the way.

The Doctrines follow: and so divers things may be observed out of these words.

Doct. 1. Even godly men, before their calling, were out of the way, as lost sheep, as well as others, Ephes. 2.2. Tit. 3.3. Which should serve, first, to set out the riches of God's free grace, as the only first cause of the happiness and salvation of the Elect. Secondly, it should teach the godly divers duties both toward God, other men, and themselves. As for God, they should live to his praise, and spend their days in magnifying his great compassions in their deliverance, that deserved so ill at his hands. And withal, it should teach them to put all their trust in God, seeing they carry about them a nature that hath been apt to wandering, and therefore have cause to mistrust themselves. And for other men that are out of the way, they should pity them, and carry themselves with all meekness and charity, remembering what themselves have been, Tit. 3.1, 2, 3. And for themselves, they should be the more humble and abased, hating all pride and conceitedness, and contempt of others.

Doct. 2. A man may be a sheep, and yet lost. Not only Dogs, Goats, Swine, Lions, &c. may be out of the way, but even sheep may wander, and be clean lost. Men of harmless natures, and such as are profitable members of human societies, and such as are of a gentle disposition, and free from gross offenses, yet may be utterly lost, and clean out of the way of happiness; and, if they return not by repentance, may perish forever. And this is a point which should marvelously affect civil-honest men, and move them at length to see the weak vanity of their confidence in their praises for civillity of nature or life.

This is a doctrine very hardly entertained by this sort of men; and the rather, because they think they want nothing unto the praise of a good life; never considering that they are not religious, though they be civil; and that they have a world of inward impurities, though they are free from outward gross uncleanness of life; and that they never felt the joys of the holy Ghost to approve of them, though they have been tickled with the praises of men; and that they have not sought or desired the assurance of God's favor, or a better life, but spend their time in a still dream, without providing for what is most necessary; and that they never serve • od, not have had any sociable fellowship with him in any of his Ordinances, in respect of the inward power of them.

Doct. 3. To break out from the means of Religion, and from the society of godly Christians, is the very way to undo many a soul. A sheep is 〈◊〉 when it is gotten from sheep, and is out of the pasture, and hath no discreet shepherd to take the care of it.

Thus of the first part, that is, man's misery by nature.

The means of recovery out of that misery, followeth; and that is noted in the word Return. Where first may be observed, that wicked men may return. It is not impossible for men that have spent a 〈…〉 lives in sin and vanity, at the length to be saved. And it is the first part of a man's work that would return, to inform himself seriously of 〈◊〉 •••• ments that may prove that he may be helped out of his misery. The fi •• t thing a diseased man inquires after, is, whether his disease be curable or no.

Now there are divers things that give hope of curing and salvation even to men that are as yet clean out of the way; as,

First, the disposition of God towards sinners: which appears, first, because he swears he desires not the death of a sinner, but rather that he should return and live, Ezech. 18.21. Secondly, he is patient, and hath been with thee all this while; and he is therefore patient, that men might repent, and be saved, Rom. 2.4. 2 Pet. 3.9. Thirdly, he hath declared himself to be willing to forgive all sins, but only the sin against the holy Ghost. One sin only is unpardonable: all other sins may be forgiven.

Secondly, the sufficiency of the sacrifice of Christ: He is the Lamb of God that taketh away the sins of the world, John 1. Rom. 3.25.

Thirdly, the work of God's grace already shown unto them. For first, God hath placed them in the visible Church, where repentance and salvation may be had. Secondly, he hath bestowed upon them many temporal blessings, to allure them to seek to him for mercy. Thirdly, he causeth the Gospel to be preached to all sorts of men, without exception. And so grace is offered to them: and there is no other let but their refusal of grace offered.

Fourthly, the example of all sorts of sinners that have returned. As great sinners as they have been received to mercy; and they are set out as examples to encourage other men to seek mercy; as Manasseh, Mary Magdalene, David, Peter, Paul, and others. Many among the Corinthians have been notorious offenders, but were justified and sanctified.

The explication of the doctrine of returning follows; where these things are to be considered of:

First, the motives to persuade men to return.

Secondly, the persons that need returning.

Thirdly, the time when men must return.

Fourthly, the false ways men must avoid in returning.

Fifthly, what a number of lost sheep do usually return.

Sixthly, the aggravations against certain persons for not returning.

Sevently, the means of returning.

Eighthly, the manner how we must return; or the rules to be observed in returning.

Ninthly, the signs of a lost sheep returned.

Lastly, the lets of returning.

For the first. I mean not to insist upon all sorts of motives, but to follow the word Return, as it is used in Scripture, and take a few of the fittest motives as it is used in this place. And so divers things should make a man to return; as

First, the consideration of God's marvelous goodness, and amiableness of nature to all such as turn unto him: he is wonderful gracious to them, and merciful, and will repent him of the evil, Joel 2.12, 13. Ier. 3 • . 19, 20. The parable of the lost sheep shows this fully.

Secondly, the great danger that men are in if they return not. God is angry with the wicked every day, Psal. 7.12. And his fury may breaks forth suddenly upon them like fire, Ier. 4.4. For the words of his servants will certainly take hold upon them, Zech. 1.4, 6. And iniquity will be their ruin, Ezech. 18. verse 30. Except they repent, they must perish, Luke 13.5. And therefore if we warm men of their sins, and they will not return, we are delivered and their blood will be upon themselves. Ezech. 3.19.

Thirdly, if a man consider but the happiness of such as do return: God will forgive them all their sins, he will abundantly provide for them, Isaiah 55.7. If they return, they shall live and not die, Ezech. 18.23. and 32.11. And everlasting joy shall be upon their heads, and sorrow and mourning shall flee away, Isaiah 51.11. And in this verse the Apostle shows their happiness. For they shall always live under Jesus Christ, as the Shepherd and Bishop of their souls. For these and many other reasons, it is the only wise course to return, Luke 1.16. And there is not one wise man amongst all them that return not, Job 17.

And thus of the motives.

The second point is, the persons that need returning. It is certain, that those that live out of the visible Church, or in false Churches need returning: As Pagans, Turks, Jews, Papists, Schi • maticks, and all Heretics: Yea Judah and Jerusalem need repentance, Ier. 4.4. and 26.2, 3. Men that live in the visible Church, and are baptized, need to return, or else they will perish, Luke 13.5. John 3.3.

The third point is the time of returning: and in short, the best time to return is the present time, while it is called today, while we have the means of returning, when God calls upon us by the ministry of his servants; especially when he knocks at the door of our hearts, and lays the axe to the root of the tree. It is wonderful dangerous to defer repentance: for even the longer thou livest in sin, the more hard will thy heart be, Heb. 3.13. and the means of grace, even the Kingdom of God may be taken away; or God may cut thee down even by sudden death, or may cast thee into a reprobate sense, and give thee up to a heart that cannot repent, Rom. 2.4, 5.

The fourth point is, the false ways to be avoided in returning: and these are first, to return with despair, or to go back without the guide faith in in God's mercy, or to go the way that despair leads. In this way Cain and Judas perished. Secondly, to return feinedly, and not with a man's whole heart; to make a show of returning, when men do not return indeed, Ier. 3.10. Thirdly to return but part of the way, and to repent by halfs, as Ahab and Herod did. Fourthly, to return when it is too late, even when the door is shut: to repent when it is too late, Job 27.9.

The fifth point is, the aggravations that lie against divers persons about their not returning. For if it be evil in it self for any not to return, then how fearful is their case, first, that are proud of their skill in going out of the way, that are wise to do evil, Ier. 4.22. Secondly, that are deeply revoiced, that is, that are such as live in horrible and fearful sins, Isaiah 31.6. Thirdly, that will not return though their transgressions be upon them, and they pine away in them? Ezek. 33.10. They will not give over though they have no peace, and are daily buffered for their evil-doing, and their consciences bear the shame and trouble of their offending. Fourthly, that will not return though the servants of God openly testify against them, Neb. 9.29. 2 Kings 17.13, 14. Fifthly, that will not return though the hand of God he upon them: even to consume them, Ier. 5.3. Sixthly that are turned back by a perpetual backsliding, Ier. 8.4. that hold fast their sins, and refuse to return, Ier. 8.5.

The sixth point may be this, viz. what number of lost sheep do usually return. Not all that go astray: our Savior tells us of a parable of one lost sheep returning: and the Prophet Jeremiah tells us of one of a Tribe, and two of a Tribe, Ier. 3.14. Multitudes of men perish, and never return.

The seventh point is, the means or cause of our returning: and these are either Principal, or Instrumental. The principal causes are God and Christ that good Shepherd. It is God that turneth back the captivity of his people, Psal. 14. ult. and three times in one Psalm the people pray God to turn them again, Psal. 80.3, 7, 19. This is Ephraim's suite, Turn thou me, O Lord, and I shall be turned, Ier. 21.18. So the Church faith, Lam. 5.21. And Christ is that good Shepherd that seeks that which is lost, yea layeth down his life for his sheep, John 10. The instrumental causes of returning are either external or internal. The external means of returning is the Word preached, and so both the reproofs of God's servants testifying against the wicked, to make them turn from their sins, Nehem. 9.26, 29. as also the promises of the Gospel, by which the sinner in the name of Christ is as it were wooed and entreated to return, with assurance of salvation. The internal means is Faith: for that is it which turns a man clean about, and causeth him to set his face upon God and Jesus Christ, and to leave all his old courses and by-ways, Acts 15.9.

The eight point is, the manner how we must return: and so we shall find in Scripture divers things urged upon us;

First, that we in returning make a thorough search and trial of our ways, to find out distinctly in what particulars we have gone astray, Lam. 3.40. They must remember, and be think themselves, and turn, Psal. 23.28.

Secondly, we must with true sorrow bewail our former wanderings, and judge ourselves for them, going and rejoicing: we must go with our faces toward Zion, Ier. 51.4, 5. Hosh. 14.2, 3. 2 Chron. 6.24, 37. Ierem. 3.13. Joel 2.12.

Thirdly, we must order our ways to a general reformation. The Prophet complains, that they would not frame their doings to turn to the Lord: importing, there can be no returning to God, unless men cast their courses into a frame of reformation, Hos. 5.4. Men must amend their doings and their works, Ier. 35.15.

Fourthly, we must return in sincerity: and that hath divers things considerable: for,

1. We must return with our whole hearts, nor feinedly, Ier. 3.7. 2 Chron. 6.38. our very faces must be turned from so much as looking after our abominations, Ezek. 14.6.

2. We must return from our own evil ways, every man from his way: note it, from his way, that is, from those courses in which he hath specially offended, James 3.8. Isaiah 55.7. the wicked must forsake his way.

3. WE must forsake not only outward sins, but inward sins also: we must reform the wandering of our hearts, as well as our lives: the unrighteous must forsake his very thoughts, Isaiah 55.7. and put down the very Idols of his heart, Ezek. 14.7.

4. We must turn from all our transgressions. It is not enough to forsake sin, as some outward or inward sins; but we must forsake all sorts of sins, Ezek. 18.30.

5. We must return with resolution never to start back: we must not be like a deceitful bow, Hos. 7.16.

Fifthly, we must so return, as we must consecrate ourselves to God, to wait upon him continually, Hos. 12.6. and to • erve the true and living God, 1 Thes. 1.9. and to do works meet for repentance, Acts 26.20.

The ninth point is, the signs of returning, or how we may try whether we be effectually returned: and that may be partly gathered by some of the points before, and partly by some other things may be added. He that is truly turned may know it,

First, by the cause of his returning. It was somewhat above his own power or disposition. It was God that turned him by his Word: neither did he turn out of despair, as Judas did; but faith in God, and perswation of God's goodness in Christ made him return. He fears God and his goodness.

Secondly, by the manner of his returning. For if he return in the manner before mentioned, he needs not doubt the truth of his repentance; especially if he be sure to have no hypocritical or carnal ends of his reformation, and that he do desire to return from all his transgressions, making conscience of the least Commandment of God as well as the greatest, and of secret sins as well as open, and of the evil that leaves to his best works, Isaiah 1.16.

Thirdly, by the fruits of repentance of returning: and so he may comfort himself,

1. If he esteem Christ's pasture above all worldly things, finding the sweetest savor in the Word, of all things in this life, Psalm. 19. and 119. 2 Cor. 2.

2. If he have a mind to know God, that he find that out of habitual disposition he have an earnest desire to know God, and to be known of him, Ier. 24.7. he will follow on to know the Lord, Hos. 6.3.

3. If he do distinguish between the precious and the vile, Ier. 15.19. and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not, Mal. 3.18▪ esteeming godly men to be the only wise men, Luke 1.17.

4. If he be careful to put iniquity far from his Tabernacle: if he be careful to reform his house, and cannot abide to dwell where sin dwells unreformed, Job 22.23.

5. If he become as a little child for humility, and trust upon God for all things necessary, as the little child trusts upon his father for diet, clothes, inheritance, preferment, &c. without any doubting, or carking care.

6. If he be earnest with God to heal his nature, and to perfect his work. Isaiah 19.22. Ier. 31.18, 19. He prays, and that earnestly, for the mending of his disposition to wander.

7. If he be profitable according to his bigness and pasture, if he be full of mercy and good fruit, if he be zealous of good works.

These be things meet for repentance, that is, things that be of equal weight with it in the scales: they each of them weigh just as much as repentance.

The last point is, what should be the reason that men have so little mind to return; they will not be driven home again, though they know that they live sinfully, and hear of God's wrath, and discern vanity in all their pleasures, and that sin hath usually proved it self to be a lie, and that they are in danger of strange punishments, and of eternal torment. What (I say) should be the lets of returning, or rather the causes that they mind not to return?

Answ. The causes are,

First, the Devil is the cause, he hath blinded their eyes, and works effec • ually in them, and leads them wandering and captive at his will, 2 Cor. 4.3. Ephes. 2.2. 2 Tim. 2.26.

Secondly, impotency of consideration is the cause they neither can nor do think of the arguments should make them to return, or move them: they cannot spend an hour in the consultations upon it, whether they do well not to return.

Thirdly, ignorance of the glory of Religion, and the Kingdom of Jesus Christ, Col. 1.26. there is a veil upon their hearts, 2 Cor. 3.

Fourthly, opinion that it is dishonor and shame to return: this makes divers continue in erroneous and humorous conceits, or in fantastical conformity to the wicked: yea, the very excuses of sinning, because they fear they shall be vilified, laughed at, and censured for it.

Fifthly, expectation to have their particular courses to be proved to be sins. Thus do almost all men in their times persist in their sins, under the coverture of this question, Who can prove them to be sinners? Thus scapes usury, excess, and vanity of apparel; excess likewise in drinking of healths, till the wine inflame them; swearing, profanation of the Sabbath, &c. being willingly ignorant of this, that God hath condemned sin in the general in Scripture, and lays it to men to look unto it, that they fall not into his hands for transgressing; and if they doubt, they must be ruled by their teachers.

Sixthly, forgetfulness of their latter end. Therefore is their iniquity in their skirts still, because they remember not their last end: for both the terror of that day, and the shortness of their life, and the judements they would meet with of those things, if they were to die, would fright them out of those courses. But they will not apply their hearts to wisdom, because they cannot remember their days, Lam. 1.9. Psal. 90.12.

Seventhly, evil teachers are a great hindrance: for they strengthen the hands of the wicked, and by preaching peace persuade them they are in no danger, Ier. 23.14. Ezek. 13.22.

Eighthly, in some there is a very spirit of fornication in the midst of them, they are so excessively delighted with an influence after the courses they take, that no arguments can enter into their hearts, though they have never so good means used, Hos. 5.4.

Ninthly, there is in some men a senseless spirit, a fat heart, a reprobate mind, so as the things they do see, yet they cannot lay them to their hearts, nor be stirred by them; and so for the most part they see little or nothing at all, but are utterly unteachable. There are of these sorts of men almost in all assemblies and conditions of Christians, where they have had the means with much power, Isaiah 6.10. Acts 28.27.

Tenthly, there is in some a perverse spirit, willfully to reject the Word of God, and all good counsel, though they know they are not right; and so follow vanity, and become vain, 2 Kin. 17.14, 15. and by following foolish vanities forsake their own mercies.

Eleventhly, the custom of the world hath overcome many, and that makes their hearts dead and senseless, and careless of returning; the examples of the most, and of the wise men, and great ones of the world, hath confirmed them in their wanderings, Ephes. 2.1, 2.

Twelfthly, despair is the cause in some; they say there is no hope, Ier. 18.12.

Use. The Use of all should be especially to awaken the careless, and to persuade men, all shifts and excuses laid apart, to set their hearts upon this work of repentance, and returning: men should not be like horses or mules, but receive instruction, and turn unto the Lord, else iniquity will be their ruin: if they repent not they must perish: and they do nothing by their delays but heap up wrath against the day of wrath. They live foolishly: for while they reject God's Word what wisdom can be in them? and they must die miserably. Are they not as clay in the hands of the Potter, and will they still provoke God to his face? Yea if they frustrate the power of all the means they enjoy, so as it may not be of effect to turn them; it shall be easier for Sodom and Gomorrah in the day of judgment, than for them: yea the very dust of their feet, whose ministry they have despised, will rise up in judgment against them.

Unto the Shepherd. ]

The happiness of the penitent consisteth in this, that they live ever after under a Shepherd and Bishop for their souls.

First then, they have a Shepherd to tend them. Here divers things are to be inquired:

First, who this Shepherd is, seeing the Text mentions him not expressly. The Prophet Ezekiel s • ith, it is God's servant David, Ezek. 34.23. and in Heī. 〈 in non-Latin alphabet 〉 the Lord Jesus, raised from the dead is said to be the great Shepherd 〈◊〉 the sheep; who is therefore called David, because he came o • e of the 〈…〉 of David.

Secondly, who the sheep are: and they are not cattle, but men, Ezek. 34. ult. yet not all men, but God's Elect, even those his Father gave him, John 10.29. and those chiefly when they are returned, as the coherence • hewes.

Thirdly, the attributes given to this Shepherd in other Scriptures. Here he is named barely. The Shepherd: but it is profitable for us to know what kind of Shepherd he is: and so four things are said of him,

1. That he is one Shepherd, that is, that it is he only to whom immediately the charge of these men is given, Exek. 34.23.

2. That he is the true Shepherd; and that in divers respects: First, in respect of his calling: he came not in by the window, as the thief and robber doth, but was called of God to this work, even from the womb, Isaiah 49.1. John 10.2. Secondly, he is a true Shepherd, because he hath all the employments that belong to a Shepherd: he goeth out to his flocks with a rod, and a staff, and his Shepherds crook: he hath a rod to drive-on his sheep; both a rod of instruction and correction: and he hath a crook to catch them and pull them back, and he hath a staff to drive away evil beasts, Psal. 23. Thirdly, he is the true Shepherd, because never Shepherd did his work, or discharged the trust and care laid upon him so faithfully. The best Pastors, and their actions done by those that be men, and after their own hearts, yet have many frailties, and fail many ways, both in skill, attendance, and power.

3. That he is the good Shepherd by an excellency, John 10.11. and so he is in divers respects: First, because other Shepherds have their flocks delivered to their hands; but he seeks his sheep, and hath none but such as he was fain to find out in the woods, and deserts, and solitary places of the world: yea he left (as it were) his own glory, to come down from heaven to look these lost sheep, Ezek. 34.11, 12. Secondly, because he laid down his life to redeem his sheep, and to get power to bring them back, John 10. 15. yea, put his neck under the sword of his Fellow, his Father: he was contented that his own Father should kill him, Zech. 13.7. Thirdly, because he keeps such sheep as have no fleeces on them, but what he gives them: all his were naked sheep, that no other Shepherd would have taken up: he clothes them all with the fleeces of his own righteousness, and so becomes the Lord their righteousness, Ier. 23.4, 6. Fourthly, because he is compassio ••• ely moved with the wants and, distresses of his sheep; not for himself, but for their sakes: and this he shows, not only by pitying them when they have no subordinate Shepherds to tend them, but by loathing those evil Shepherds that lead them to evil pastures, or any way hurt them, Zech. 11.8.

4. That he is the great Shepherd, Heb. 13.20. and so he is in divers respects: First, because his sheep are his own. Other Shepherds for the most part tend the sheep of other men, but all his sheep are his own, John 10.12. Secondly, because he marks all his sheep: he did not only seek them when they were lost, but made them when they were not, Psal. 100.3. They are not only the people of his pasture, but the sheep of his hands. Thirdly, because he hath more flocks than any Shepherd ever had: for he hath flocks in all parts of the world, to the very ends of the earth, Micah 5.4. For he was not only to raise up the Tribes of Israel, but to be a light to the Gentiles, and giveth salvation to the ends of the earth, Isaiah 49.6. Fourthly, because he is great in skill and power: in skill, because though he ha • e such great flocks, yet he knows all his sheep particularly, and calls them 〈◊〉 , • heir names, John • 0.3. and so he knows all their wants and diseases too, 〈◊〉 all the ways to help and cure them. In power, because he hath a mighty •• me, Isaiah 40.1 • , 11. and he stands and friends them in the strength of Jehovah, and in the majesty of the name of the Lord his God, Micah 5.4. And besides he shows it in his ability to drive away from his flocks even those hurtful beasts that other Shepherds cannot resist. If a Lion, or the hungry Lion roar after his prey, he will not care for the voice of a multitude of Shepherds called out against him, saith the Prophet, Isaiah 31.4. yet this Shepherd alone with his voice, can make the fiercest Lyon leave his prey, and run ^e away: He can make the Devils flee, and restrain the rage of cruel Tyrants.

Fifthly, because he is a Prince, as well as a Shepherd. Other shepherds are usually no more than ordinary men; but he is a great Prince, and therefore must needs be a great Shepherd, Ezech. 34.23.

Sixthly, because he is the Arch-Shepherd, the Prince of shepherds; he, under whose authority all other shepherds are, and to whom they must give accounts, 1 Pet. 5.4.

Thus of the attributes given to this Shepherd.

The happiness of those that live under the government of such a Shepherd, follows.

First, he will feed them as a shepherd doth his flock: they that wait upon the Lord, shall be fed, Psal. 37.3. And thus chiefly he will feed their souls: they shall grow, and eat, and find pasture, John 10.9. He will feed them with knowledge and understanding, Ier. 3.15. and with such food as will breed life, and life in more abundance, John 10.10. They shall neither hunger nor thirst. He that hath mercy on them, shall lead them by the Springs of water; he shall guide them: those Springs of water are his Ordinances, Isaiah 49.10. and their pasture is fat pasture, Ezech. 34.14. The chief feeding place is his holy Hill, the Temple, and Sanctuary; and that shall be a blessing to his flock: there shall be showers of blessings in their seasons, Ezech. 34.26. He doth not feed in the fields and deserts: but with a more excellent feeding, he feeds them in his garden, in the the very beds of spices, every doctrine being as a several spice, and the whole sum together, as a bed of spices, Cant. 6.2, 3. The Prophet David seems to resemble powerful and flourishing doctrine, to green pastures; and the secret and sweet comforts of the Sacraments, to still waters, Psal. 23.2.

Secondly, he will tend and keep them so, as,

1. The wild beasts shall not tear them: Tyrants, Heretics, Devils, shall not make a prey of them, Ezech. 34.25. so as they should dwell safe though they were in the wilderness, and sleep in the woods, Ezech. 34. 25, 28. Though they walk thorough the valley of death, they need not fear, Psal. 23.4.

2. He will judge the Rams and the Goats that push at them, that is, he will revenge the wrongs are done unto them by such as live in the same Churches with them, that reproach or oppose them, Ezech. 34.17. &c.

3. The Sun shall not smite them, Isaiah 49.10. that is, the wrath and anger of God shall not afflict their spirits, but they shall lie down in great rest and tranquility of conscience, Ezech. 34.15.

4. If they fall into diseases, he will give them such medicines, as shall refresh their souls, Psal. 23.3.

5 They shall want nothing, Psal. 23.1.

6. None of them shall be lacking; he will keep all that are given to him; no man shall take them out of his hands, Job. 10.29. Ier. 23.4.

7. He will order them, not by force and cruelty, but by judgments, Ezech. 34.16. showing a due respect of the several ages and conditions of his sheep, Isaiah 40.11.

8. He will go in and out before them himself, and they shall follow him, and he will lead them in the paths of righteousness, John 10.4. Psal. 23.3.

9. He will do more for them than ever any Shepherd did for his flock: he will make them live ever, he will give them eternal life, John. 10.29.

10. Lastly, all this is the more comfortable, because he hath tied himself by covenant for his sheep to do all this for them, Ezech. 34.25.

Use. The use should be for instruction: and so both to Ministers, and to the people.

First, to Ministers: They should here learn to be wonderful careful of the finding and feeding of the flocks committed to their charge, seeing Christ ordinarily and externally doth administer this work by their service; if they be not careful, they dishonor (as much as lieth in them) the office of Christ. The feeding which, under Christ on God's holy hill, they should provide for the people, is the chief blessing of the life of a penitent sinner, John 21. 1 Pet. 5.2.

Secondly, to the people: The people that are good, should hence learn,

1. To pray to Christ to show them where he feeds, that they may be directed to the fertile pastures of some powerful Ministry.

2. To trust upon Christ for all things necessary for their souls: Since God hath appointed him as the Shepherd of our souls, we should glorify his office, by believing in him, and relying upon him: never sheep had a better shepherd; and therefore we need not fear anymore, nor be dismayed, Psal. 37.3. Ier. 23.4.

3. Our hearts should be set upon the house of Christ, and upon his Word, as the food of our souls; we should run to Church with great willingness • • nd appetite, as the sheep do to their foddering places.

4. When we find good pasture, and safe feeding, we should be wonderful thankful, and seek all his praise with joyful hearts, Psal. 79. ult. and 100.

5. We should submit ourselves to the Ministers of the assemblies, whose words are like goads, and like nails fastened, because they are given by this our Shepherd; Eccles. 12.11.

6. If the spiritual Assyrian break into the Church of Christ, we should remember, that if seven Shepherds, and eight principal men be raised up against him, he shall be driven away, Mich. 5.5.

But withal we must take heed, and look to it, that we be right sheep of his pasture: For there are multitudes in the flocks of Christ, that he will not feed, he takes no care of them, but saith of them, That that will die, let it die. And as a Shepherd separateth the goats from the sheep: so will Christ separate a world of wicked ungodly men from the good, though they now be often folded together in one assembly. It is the poor of the flock only that are his sheep, Zach. 11.7. such as hear his voice, and depend only upon it, and will follow Christ, John 10 3, 4, 5, 27.

Lastly, we may hence gather, how woeful the estate of such people is, as either have no shepherds, or evil shepherds set over them, Zach. 11.4, 5. & 34.4.

And Bishop of your souls. ]

The godly have Christ to be the Bishop of their souls. That this point may be more distinctly and profitably conceived of, I would consider of four things in the explication of it:

First, the use of the term Bishop here given to Christ: it was before the Apostles time a foreign word, much used in profane writers. For the original word here rendered a Bishop, was a term given to watch-men, and spies, and over-seers of works; and sometimes to any sort of Rulers. In the Apostles time, it seems the term was impropriated, and given only to Ministers that had charge of souls. For the Apostles appointing certain men to look to the bodies of Christians▪ which they termed Deacons, they appointed other eminent men to look to the souls of Christians, whom they termed Bishops, as appears, Phil. 1.1. Acts 20.28. In the time of the Apostles the term suffered yet a more strict impropriation, and was given to some especial Ministers, that had charge, not only of the people, but also of the Clergy: and in time in some Churches unto these choice men of the Ministry were added the titles of Barons, jurisdiction and power of censures, sole power of ordination, and the like. In this place the Apostle gives the term of Bishop to Christ, as the first and principal Overseer of our souls, to whom the charge of their original doth belong.

Secondly, we must note, that Christ is not said to be a Bishop of our souls, but the Bishop of our souls: which imports, that he is such a Bishop, as there is no other like unto him. That charge that Christ hath of our souls, he hath it alone. There is no Bishop like to Christ our Bishop: for,

1. There is no good Bishop but he; for he died for the souls he hath charge of, and so do not other Bishops. And whereas other Bishops may be unrebukeable in respect of men sometimes, he is unrebukeable in respect of God and men too; never any Bishop lived so well, or did so much good, or loved good men, and promoted God's cause so much as he.

2. No other Bishop can instruct the flock as he doth. For he can make his people profit, because he teacheth inwardly, whereas they can teach only outwardly; and he instructs all his flock, and makes them all to know God, from the greatest to the lowest of them, which no other Bishop can do.

3. He is the only Bishop, because all other Bishops m • give accounts to him, 1. Pet. 5.3.

4. He is the universal Bishop of all souls: other Bishops •• ve their particular charges, or Churches; but he hath the charge of all the flocks under heaven: all Parishes are within his charge.

5. All other Bishops have their ordination from him; they have no authority but what they receive from him, Acts 20.28.

6. Because no other Bishop can take the absolute charge of our souls; they are not able to keep us, our souls have many diseases which they cannot cure, and are assaulted with many adversaries which they cannot resist.

7. Because he is a heavenly Bishop, they are but earthly; and divers parts of his office he executes in heaven, whereas other Bishops can do nothing for us, but on earth.

8. Because he is the only Law-maker, the only Law-giver to our souls; other Bishops can make no Laws, but by his authority, I am. 4.11.

9. Because the other Bishops may require goodness in their flocks, but cannot make them good: he can make all his people righteous, he is the Lord and their very righteousness, Ier. 23.6.

10. Other Bishops die, and leave their flocks unprovided: but he lives ever, and never forsakes his Church, but is with them to the end of the world, Mat. 28. ult.

Thirdly, who are the charge of Christ? Not all that are found in the charges of other Bishops; he will not stand to our division of Parishes, he counts by Election and righteousness; all that the Father hath given him, are his charge, and none else. The coherence shows they are only penitent sinners.

Fourthly, the happiness of such as are under his charge; which must needs be great. O! It is a great comfort to a poor sinner, to know that Christ hath a charge of his soul: for he shall be sure that Christ will feed his soul, and nourish it up by his Ordinances, and will keep him to eternal life, and use him with all tenderness and compassion. A bruised Reed he will not break, and the smoking Flaxe he will not quench. The particulars are metaphorically handled before, in the consideration of the benefits we receive from Christ as a Shepherd.

Uses. The Uses follow; and so,

First, for information: and so, first, we may here take occasion to think of the preciousness of our souls: for as they'are made of better stuff than all this visible world, being spirits, and were redeemed with a greater price than would have been laid down to redeem this whole world; so it here appeareth, because God sets his own Son to tend our souls; which should make us make more reckoning of them, and not be so careless of them. It were an ill bargain to win the whole world, and lose our own souls. Secondly, in that he takes charge of our souls, it imports that his Kingdom is not of this world, and that he leaveth our bodies and outward estates to the charge of the Kings and Rulers of the earth: he claims himself chiefly the charge of our souls. Thirdly, in spiritual things it is imported that we are to be subjected to such as have the over-sight of us, only so far forth as they command us in the Lord, and not otherwise. Other Bishops have their power subordinate to Christ, and must in all things see to it that they do nothing against Christ. We are subject first and originally to Christ: the charge of our souls properly belongs unto him. Fourthly, we may here see what need our souls have of looking to: if they were not in great danger, and subject to many diseases and necessities, Christ had never taken such a peculiar charge of them. Fifthly, it imports the abject estate of all gross offenders: for if Christ be the Bishop of souls, they cannot belong to his charge. For wise and godly men, as much as lieth in them, cast out notorious offenders, and protest against them: and therefore will Christ much more cast off and refuse all such servants of the Devil, and the World, and Antichrist, as will not bear his yoke. Sixthly, it imports that all Bishops must have ordination from him: and therefore such as cannot show their calling from Jesus Christ, are plants which he will root out.

Use 2. Secondly, for consolation to all the godly. All that have committed their souls to him, may rest upon it, that he is able to keep them till the day of his coming, 1 Tim. 1.2. They shall never be lost: none can take them out of his hand, John 10.29. It is the will of God that none of them should be lacking, John 6. And therefore they may comfort themselves with those words of the Apostle, Nothing shall ever be able to separate us from the love of God, Rom. 8. ult.

Use 3. Thirdly, for instruction; and so it should teach us to take chief care of our souls. For from his office we may learn that he accounts our souls to be the chief thing he would have kept safe. Secondly, seeing he is the Bishop of our souls, we should learn not to give to any man above what is written, seeing they are but stewards of his graces, and servants under him.

Thirdly, we should especially strive to be such, as Christ may take the charge of us, and may prove that we belong to his charge. If we be of Christ's charge, then, first, we must hear his voice all our days with great attention and affection. His sheep hear his voice, and the voice of a stranger they will not hear, John 16. Secondly, we must be sure we have returned and repented us of our former wanderings, else he is not the Bishop of our souls. Thirdly, we must resolve all our days to obey him that is thus declared to have the over-sight of us, and be ruled by such messengers as he sends unto us in his name.

Bishops also and Ministers should here learn to know what a good work it is to have the charge of souls under Christ, and accordingly carry themselves with all faithfulness, and diligence, and justice, and humility, not Lording it over God's heritage, but as such as give account unto the chief Bishop at his coming, 1 Pet. 5.2, 3. 1 Tim. 4.1, 2, 3. and 3.1. They are but Christ's Curates.

Lastly, woe to such as are complained of to this Bishop; there will be no escaping; he will not be corrupted: they may escape the punishment of earthly Bishops, but they shall never escape the punishment of this heavenly Bishop, Matth. 3.5.

1 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 fear.

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

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.

F Rom the thirteenth verse of the former Chapter, to the eighth verse of this chapter, the Apostle exhorts to such duties as concern 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 between man and wife; and first sets down the wives duty, from ver. 1. to 7. and then the men's duty, in the seventh verse.

In laying down 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 showing divers particular things she must express in her conversation; as, Amiablenesse, ver. 1. Chastity and Fear, ver. 2. Meekness, ver. 3, 4. Then thirdly, he confirms all by two reasons; both taken from example, first, of godly women in general, 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 general.

First, in that this Apostle and other Apostles think it fit with such effectual terms, when they write to the Churches, to give such special charge to Husbands and Wives, it shows, That God doth greatly desire that they should in a special manner be careful to lead an orderly and comfortable life together. Whatsoever in domestical matters is sometimes omitted in the Text, yet seldom in any place that treats of family-duties is the duty of Husbands and Wives left out. Here it is vehemently urged, and so in the Epistle to the Ephesians ; which should work in all that fear 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 between man and wife, is, to love one another with all constancy, tenderness, and fidelity; to show one heart in all things, helping one another to do 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, honoring one another before others, and • earing one with another in respect of infirmities, and each of them striving to do exactly the duty that belongs to each.

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

1. Because this society between one man and one woman in marriage was instituted of God himself, and was the first society that he brought into the world, and had the honor to be ordained in the blessedest place in this visible world, even Paradise, and was made between two persons that were like God himself; and therefore God doth expect that men and women should walk very carefully in this estate, Gen. 2.

2. Because man and wife had so here an original and dependence 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 self, or himself in another shape or sex: and therefore whosoever disagreed, they should agree, it being most unnatural for a man to hate or disagree with himself, Gen. 2. Ephes. 5. and ever the more miraculous the forming of the woman was, the more extraordinary should the affection between 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 always together, they should resolve to dispose of themselves so, as their lives might be comfortable.

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

6. Because marriage is honorable in God's account, and ought to be so amongst men: therefore it being a great dignity to which they are called, it is as shameful 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 fifth Commandment, that concerns family-duties, and the order should be in our dwellings, stands between the Commandment of the first Table, and the rest of the Commandments of the second Table; to signify, that from the careful performance of domestical 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 employing 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 do one to another? Do you not think it had been a hateful thing for any man that was to be a type of Christ to have expressed the type by false or wicked ways? Even so is it for man and wife to carry themselves one to another, so as Christ and the Church do one to another, Ephes. 5.

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

10. Because usually the carriage of man and wife is the original cause of good or evil order in the family; partly, because thereby they are the more enabled or disabled for their carriage towards others in the family; and besides, their courses are exemplary, and withal, they thereby lay the ground of their own honor or dishonor in the hearts of children and servants.

11. Because God's commandment, enjoining them their duties one to another, binds the conscience as hard as any of the other Commandments; so as God is as well provoked by these disorders between man and wife, as by swearing, or cursing, or Idolatry, or murder, or whoredom, or drunkenness, 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 Commandments.

12. The Apostles were the more earnest in pressing husbands and wives to a loving and orderly behavior one towards another, because of the scandal or honor came to Religion by it. It did greatly adorn and become the Gospel, if they lived amiably together, it made men like of their Religion the better: and contrariwise, it was a foul scandal, and caused Religion to be less 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 clean 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 foul 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 God's commandment, which (as was shown before) binds as strongly in this as in any other duty?

14. Because this commandment is the first commandment with promise. To the faithful discharge of these domestical duties is promised a long and happy life in the land God hath planted men in.

15. Because men and women may greatly further their salvation by living according to God's 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 misery for a rebellious and froward wife to be thrown to hell, and see her quiet and religious husband go to heaven? and so on the other side.

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

Quest. What are the causes of this general disorder and unquietness between men and their wives?

Ans. 1. It may be God revengeth some sin in the manner of the marriage, or going about it, of which the parties have not soundly repented; as, precontracts, or marriage for carnal ends, without respect of Religion or God's glory, as for wealth, or the like: or some secret wickedness, between the parties before marriage.

2. In the most, it is the want of the true fear of God: they are carnal, and so their natures being not regenerate, are full of all evil fruits. Two carnal persons can no more agree together, than two wild beasts: and what will not men and women allow themselves in, when they do not from their hearts fear God's displeasure?

3. In many it is ignorance of their mutual duties: men and women do not study 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 unskilfulness to bear 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 shows it self openly.

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

Answ. 1. They should heartily in secret bewail their former disorders, and seek pardon of God, 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 hear it with all conscience, and desire to obey and take notice of God's preceptorie commandment, in requiring these things; and by all means take heed of prejudice in hearing, but make conscience to hear this part of the word of God. as the word of God, as well as any other. Think not this doctrine too base or mean to be heard or studied, nor imagine that it is but the severity 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 testimony of true uprightness of heart, when men and women make conscience of it, to be good at home as well as abroad. Thus of the first general doctrine.

Doct. 2. Secondly, we may hence in general 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 hear 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, Gen. 1.27.

2. The profession of godliness, good works, faith, charity, and holiness, 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 publicly, 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 express • lie to learn the doctrine is publicly 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 Savior to hear his Sermons: some followed him (I say) from place to place, Luke 8.3, and Mary was commended by our Savior 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 Savior instructs a woman of Samaria in the great mysteries of conversion and salvation, Job. 4. At Philippi Paul's hearers at the first were only women, Acts 16.13. and an honorable narration is made of many Christian women converted, Acts 17.4.12. ult. and we read of Priscilla, that she was a means 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 read of women that labored 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 means of salvation belong to them, and are to be used by them as well as men.

Which as it may encourage all women that are religious to study the things that belong to the kingdom of God; so it should teach them to make conscience of what they hear and learn, of the Virgin Mary, to lay up the good word of God in their hearts, and keep it, and to look to their ways in all things, that they may please God: for as God is no respecter of persons, but loves godliness in women as well as in men; so he doth require sound obedience, and reformation, and holiness of life, of women as well as men. • or with God there is neither Jew nor Greek, 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 be so in many wives; but,

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

2. Because women have many hindrances or lets, both in receiving the doctrine, and in practicing it: sometimes they rest in the general, 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, evil counsel, evil example, &c.

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

4. Because if the women be gained to religion, they may be great means to work good upon their husbands: for as they are pernicious instruments of the devil to do their husbands hurt, if they be wickedly bent; so may they be great means to do them good, if they be soudly reformed themselves, as the Apostle imports in the first verse of this chapter. Besides, if the mother be godly and careful, 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 children's good is the geater, because she 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 speak very much to them, they could never endure it with subjection.

To conclude, when things are much urged or repeated in Scripture, 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 be 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 task to learn to be a good wife, and because it is a thing, wonderful necessary, and because a good wife is a creature much set by of God. The Lord accounts it a great work and excellent, when he can inform and instruct women so far, as to make them good wives. Which should be a great encouragement to wives though God set them long lessons to learn, yet it imports he will make great account of them, if they be teachable scholars. Again, we may hence gather the vanity of all earthly felicities. Before marriage men and women promise themselves much happiness in their married estate, and think they could live together with all delight; but yet after they are married, they see they are deceived, and therefore need to go to school to learn how to behave themselves one to another. Further, husbands may hence learn of God how to deal 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 complaing of them. Thus in general.

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

• 1. The term of connection, Likewise.
• 2. The parties charged, Ye Wives.
• 3. The duty required (viz.) Be in subjection.
• 4. The parties to whom the duty must be performed (viz.) To your own Husbands.

Likewise ] This term leads us to the duty of servants, entreated of before, or else to the work of coversion to Christ, mentioned in the last verses of the former chapter. If it lead us (as is most likely) to the duty 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. He 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 be vexed by their servants, that care not to be a vexation to their h • sbands. And if it be referred to the work of returning to Christ, then it • eacheth, that women must so think of the conversion of their souls, as that they make not religion a pretence for negligence or disobedience: they must so seek the Lord Jesus, as withal they remember to be subject to their husbands, and to look to I their callings in their family.

Ye Wives. ] Note here, first, that in speaking to women, he gives them such a title as imports only their relation totheir husbands: they have now lost their own names, and their fathers names, and are now styled by the term that binds them only to their husbands. Note again, 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 poor, rich, noble, wife, younger, or old, or of what state or quality. A Queen hath no more privilege than the poorest Cottagers wife, Hester 1. Psal. 45.10. Tit. 2.5. and so contrariwise, poor men's 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 speaks to women, as if he would single them out by name. Ye Wives ; which should teach them to hear their duties, as if God did speak particularly to them.

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

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

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

1. Because it is God express will; he will have it to be so. It is not arbitrary, but necessary in respect of God's commandment: and they that will not be subject, must think what accounts to give to God for the breach of his commandment.

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

3. Because it is equal and meet: for if God give the wife power over all in the family but one; it is great reason she should be subject to him. God deals fairly with the wife, in that he 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, verse. 9.

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

7. Because it is comely, Colos. 3.18. A wife never carries her self with better grace, reputation or honor, than when she shows most obedience and subjection to her husband. It is a wicked and senseless pride in many women, that they think it is baseness and dishonor, to be at their husbands appointment, and to be made to do what he lists: But these are utterly deceived; for their disobedience can commend them to none but such as have an unclean devil 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 show, that such wives as are so monstrous, as to profess they will not be subject, or do in practice cross their husbands, or rule them; do we not see (I say) that such creatures are hateful to God and men? do 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 favored sight to see a scurvie picture, that resembles the substance after a vile fashion? As man by obedience is God's image, so is the woman by obedience man's image.

8. Wives must be obedient to their husbands, that the Gospel be not evil 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 profess religion: as if he would say, religion should make you, not only better women, but better wives. The husband should feel the benefit of the wives religion, even in her carriage towards him: the should make it appear that the more she heard sermons, or read the Scripture, or prayed to God, the better she would become to her husband.

Thirdly, it may be asked, why the Apostle chargeth wives only 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 be 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, chaste, rich, fair, yea religious; yet if he may not prevail 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 one word, they can remember nothing: and if they will not obey in one commandment, it shows that they are governed by a very spirit of profaneness, as being persons that resolve to live as they list.

Fourthly, it would be considered in what things they must be subject; and so wives must be subject to the husbands commandments, to do in all things what he appoints or desires to be done. They must show a mind desirous to please their husbands, in obeying the directions he gives in matters of the family, or any other things may concern 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 reproofs; 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 labor, diet, apparel, 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.

Fifthly, we must consider in what manner wives must be subject; and so divers things are required of them: for their subjection must have in it care, honor, and sincerity. First, they must be subject with care, and study to do 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 business how to set everything in order, as the Carpenter doth study how to set every part of the frame in joint. Oh that this word Study could be carved upon the hearts of women, that they might never forget it: what a world of unquietness and inconveniences might be prevented, if care and study did enter into their hearts? Secondly, they must be subject with honor to their husbands: now wives honor their husbands, and show it divers ways; as, by giving them reverent titles, as Sarah called her husband Lord; and by modest and shamefacit behavior 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 appear many ways; 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 always as well as for the first quarter of the year. Thirdly, by practicing this subjection, not in outward show only, but in her very spirit, Mal. 2.15. and that not for fear or shame, but for conscience sake, and willingly, out of the love and honor she bears to her husband, performing this subjection to her husband, as it were to the Lord himself, 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.

Sixthly, 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 lightened divers ways. First, in the quality of her subjection: she is not to be subject with a servile subjection, as a servant or vassal 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 privileges both temporal and eternal: they remain still companions and yoke-fellows. Secondly, in the matter of subjection: she is not subject to his will in matters of her soul and religion, when his will is co • trary to God's will. Wives must be subject, but it must be in the Lord, Col. 3 15. The unbelieving husband must not compel the believing wife to change her religion, or to neglect the means of her salvation. And again, she is not so subject but she may admonish and advise her husband with certain cautions; as, if she be sure the thing she speaks against be sinful and hurtful: and withal, that she speak without passion or contempt, with reverence, and without frowardness or imperiousnesse. Thus Abraham is bidden to hear his wife, Gen 21. 12. Again, her subjection doth not bind her to consent to or conceal his whoredoms, wherein he breaks the Covenant betwixt them, and defiles the marriage bed: nor is she bound to obey him in anything she knows to be a sin: nor am I of their mind that think she is subject to her husbands blows and stripes, for that doth import a fervile subjection, and not a free subjection: I mean, that I do not think it any part of the husbands power over his wife to correct her by blows: her vices that cannot be corrected by words must be committed either to the Magistrate, or to the Church censures to reform. Likewise I conceive that she is not bound to deliver her body to her husband, when she is apart for her disease, Levite. 18.19. Ezek. 8.6.

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

Usurping authority over the man, by teaching him in matters of religion, 1 Tim. 2.12. or busying her self in directing or finding fault with him in matters belonging to his calling, & are out of her reach. Impatience and frowardness, passion, brawling, chiding, crying, &c. Idleness and slothfulness, especially when they disappoint usually the trust or desires of the husbands, in things wherein they might and ought to be helpful in their labors, or in the oversight of the works of their servants.

Vile estimation of their husbands, though but in the heart; but much more when it is shown by irreverent terms, 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 Michal so censured David for his dancing before the Ark.

Wastefulnesse, either by improvidence, or vain expenses, Pro. 14.1. especially when they are so impudently monstrous as to profess 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 follows: and they are their own Husbands.

To your own 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 poor; yea, though they be froward and perverse, yea, as the coherence shows here, though they be carnal 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 Job was.

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

Thus of the proposition, the explication of it follows: 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.
• 2. A chaste conversation with fear, ver. 2.
• 3. Meekness, and a quiet spirit, ver, 3, 4.

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

Might be won. ] What kind of winning doth he here mean? I answer, first, an obedient careful wife may win her husband to be a good husband, that was before a froward, unruly, unkind, violent, or injurious husband. But I think that is not that which is here meant, or not all the Apostle means: for he means it of winning of the carnal 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 mean only of a winning by way of preparation in general: 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 go to the means to hear the Word; by which means he may be effectually called and sanctified.

For the better understanding of this point, you must understand that men are said to be won in Scripture by divers means: as, some have been won to believe for the miracles they saw, and yet Christ did not trust many of them, John 2. some have been won by private admonition; but that is to be understood of persuading them to some good duty, or to receive some truth, or to forsake some sin or error, James 5. ult. some have been won by judgments and afflictions; as the Israelites many times came crying to God for mercy, when the hand of God was upon them, and yet fell away again afterwards: some have been won by the fair conversation of others, as here: but the only ordinary means to win a soul effectually to God is the Word of God preached, Rom. 10 14, 17.

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 show that a man may be won by the Word it self, so as in his own judgment, and the hope of others, it seems his soul is indeed won, and yet it will come to nothing in the end. Wicked men have sometimes 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 general, resolve to hear the Word constantly, &c. and yet all this comes to nothing, but vanisheth, and they return to their old courses.

The causes of their revolting are in divers men or times divers. Some fly off again because of reproach. Some for want of means to nourish what is begun. Some are driven back because they had not cast up their accounts, what it would cost them to build the Tower of godliness, or what would be necessary to overcome so many enemies. Some are choked 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 do the task of godliness.

Quest. But being won so far as to like of religion, to feel 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 general preparation, divers things appear to be wanting: as, either they had no sound sorrows for their sins, or never soundly turned from the love of the world, or could not forsake particular beloved sins, or were never thoroughly persuaded to forsake carnal dependencies, or did not think of hiring themselves to do the work of godliness forever, or had no hearty love to such as fear God, or the like.

The consideration hereof should awaken all sorts, especially such as newly entered into the profession of religion, to look 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 own vileness: if in thine own eyes thou discern thyself to be a fool and unapt for God's kingdom; and if thy sins be a sensible lo • d and burden unto thee, of which thou art weary, Mat. 5.3. & 11.29. 1 Cor. 3.18. and thy pride and conceitedness be subdued.

2. If thou have overcome the world, 1 John 5.4, 5. & 2.15. and canst show it by forsaking the fellowship of ungodly persons, 2 Cor. 6.17. and canst deny the carnal counsel of carnal kindred, Mat. 10. and canst hold on this course, notwithstanding the reproaches will be cast upon thee and others, Isaiah 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 favor in them thou wast wont to do, Rom. 8.5.

3. If nothing can heal thee of those remorses thou feelest, but the Word and Ordinances of God, Hosea 6.1, 2. If merry company, carnal counsel or time, will heal thee without spiritual 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 self 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 appear,

1. By thy desire to be godly and religious, more than to seem 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 thyself against thine own iniquity, 2 Sam. 22.24. If thou feel a combat within thee; the spirit striving against the flesh, as well about inward sins, as outward, against the very evil that cleaves to thy best works, and against those sins that thou most lovest, or have been most gainful or pleasing to thee, Gal. 5.17.

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

4. If thou keep thy goodness in all companies, as well when thou art absent far, as when thou art present with such as are religious, Phil. 2.12. doing righteousness 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 means continue and last, and be renewed after the food of thy soul, as thy stomach is afte • thy bodily food Psal. 26.8. & 84. Job 23. 12. Psal. 119.20.

7. If thou honor them that fear the Lord, and are religious, above all the people in the world, discerning between the righteous and the wicked, contemning vile persons, and joining thyself 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 John • .14.

8. If the veil be taken off thy heart, so as thou canst hear as the lear • ed, and understand spiritual doctrine, that before was harsh and foolishness to thee, 1 Cor. 2.14. 2 Cor. 3.15, 16, 18. Isaiah 51.6.

9. If thou find that thou canst not sin. Mark it▪ the Apostle John saith, he that is borne of God cannot sin; he means, he cannot sin as he was wont to do: 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 do, 1 John 3.9. the power of sinning is marred and dissolved in him.

Now that this work may prosper, if you find yourselves any way effectually won, be advised then to look to these rules following:

1 Take heed of smothering of doubts: ask 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 Look to it what teachers and what doctrine you hear: choose that food for your souls that is most wholesome; be not carried away with the enticing words of man's wisdom.

3 Be careful to humble your souls in secret, judging yourselves for your sins before the Lord. Be not sleight in this great work: 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 own faith and hope, Ier. 31.20.

4. Come constantly to the light, that it may be manifest that your works are wrought in God; and let the Word of God be the light to your feet, and lantern to your paths, John 21.22. Psal. 50. & Gal. 6.16.

What remains now, but that I should beseech you to return unto God with all your hearts? Give yourselves to God, he will keep that which you commit to him, till the day of Christ. Let not our words be as water spilled upon the ground. Oh that the Lord would bow the heavens, and come down amongst you, and take possession for himself, and perfect the work 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 Savior. Now is the axe laid to the root of the tree, now or never bear 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 turn to him with all your hearts; and just, if you prove false in his covenant. Though grace in you be but as the smoking flax, yet it shall not be quenched: the Lord establish his work. 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 carnal persons, men that are not in Christ: and so may note either such husbands as were Gentiles, or such husbands as were carnal Christians.

If by those husbands be meant unbelieving 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 darkness 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 carnal Christians, that had turned from Gentilism, and received the profession of Christian religion, but yet followed their carnal 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 hath professed a false religion had need of two conversions: the one is, from his false religion to the true; and the other, from profaneness to sincerity in that religion. The corn must be fetched from the field into the barn; but that is not enough, for so is the chaff: but it must then be taken from the barn into the garner. To leave Popery, and turn Protestant, is not in it self sufficient, unless a man turn from the profaneness 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 carnal man, viz. that he is such a one as doth not obey the word of God. By the Word he means 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 God's Word, because God thereby doth express the sense of his mind, as men do by their words. The Scripture is not the word which God the Father begat, 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 speak both to spirits and bodies: to spirits, by a way unknown to us: to bodies he hath spoken many ways, as by signs, dreams, visions, and the like: so by printing the sense of his mind in the minds of creatures that could speak, and by them uttered in word or writing what he would have known. Thus he spake by the Patriarchs, 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 stocks, or stones, or beasts, as Rom. 1.23. or else think he can speak, but will not, because he takes no care of human things, as Job 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 speak unto man more exactly than by the Scriptures; and we were better hear God talk to us out of the Scriptures, than • ear any man on earth, yea, or Angel in heaven: yea, it imports that we should be so devoted to the study of the Scriptures, as if we desired to hear no other sound in our ears but that; as if all the use of our ears were to hear this Word. Let him that hath ears to hear, hear.

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 Jacob, and God did not deal so with other Nations, to give them his Word: but now that the partition wall is broken down, the Gospel is sent to every creature. That is here imported, in that unbelieving husbands are blamed for not obeying the Word: which should teach all sorts of men to search the Scriptures, and • o hear the Word devoutly, and withal know that the comforts, terrors, 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 unbelievers, that they obeyed it not. It was given of God to that end, to instruct, reprove, and direct men in all their ways, 2 Tim. 3.16, 17. It is the Canon or rule of men's actions, Gal. 6. 16. It is the light and lantern God hath given to men: it hath divine authority. If we will show 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 own reason, the customs of the world, the suggestions of the devil, and the like: and because too the Word is contrary to their carnal desires; and therefore they yield 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 natural 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 forlorn men here that do not obey the Word. Men be deceived if they think it is a course may be safe for to disobey God's Word: for God's 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 God's 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 vain fear of sinning, when they break no commandment of God, but only unwarranted traditions, either on the left hand or the right.

8. The constant omission of religious duties and good works proves a man to be a carnal person, as well as the committing of manifest injuries, or gross offenses. Here the Periphrasis of a carnal person is, That he did not do 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 darkness rather than light, John 3.20. and when men are smitten with remorse, and have blessing and cursing set before them, and see their sins, and feel the axe of God's 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 hour, and will put off and delay, upon pretence of repenting at the eleventh hour, Ma. 20. or when men are powerfully convinced, and will rail and blaspheme, and contradict the Word, Acts 13.45, 46. & 18.6. and when God pursues men with his judgments, and they refuse to return, Ier. 5.2, 3, or lastly, when men despite the spirit of God, and sin of malice against the truth, Heb. 10. 26, 27, 28, 29, 30.

10. The chief doctrine is, That sound obedience to the Word of God is the Character of a true Christian; a mark to distinguish the true Christian from the false, and from him that is no Christian at all: God makes his count by righteousness, Rom. 10. To profess the true religion, to understand the Word, to believe it with historical or temporal faith, to talk of the Word, to receive Baptism, and the signs of the Covenants, or the like, makes not an essential 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. James 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,

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 carnal and corrupt ends, Deut. 30.20. Josh. 22.5. Mat. 4.19.

3. That his obedience be in all things with respect to all God's Commandments, 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 righteousness at all times; that he continue in his obedience, and 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 commandment, as well as the greatest, Mat. 5.19.

6. That obeys the commandments of the Gospel, about believing 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 be noted, that the Apostle useth fair language, when he speaketh even of carnal men. He gives not these carnal husbands reproachful words, but only 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 think it fit that wives should be humoured in the violent dispraises of their husbands: It is not profitable for inferiors to conceive much of the hatefulness of the sins of superiors.

12. Religion doth not bind wives to account carnal husbands to be religious. They may know that they are carnal, and yet not sin against their husbands in such judgment, so as they judge by infallible grounds: for though the wife must love her husband, with matrimonial love, above all other men, yet she is not bound to believe that he is the best man in the world.

Lastly, it is a great affliction to a Christian wife, to have a carnal husband. Till she have won him, she is but in a distressed estate; for other wicked men she might shun, and so avoid the discomfort ariseth from seeing and hearing their wickedness: but an evil husband she cannot, nor ought not to depart from him, though she must avoid his sin, 1 Cor. 7. and from such a husband she cannot have the helps she should have from a husband that could dwell with her as a man of knowledge. Besides, the many ways in which such a husband may, or will hinder her in the course of godliness: besides, it cannot but be a great grief to her, to think of their parting out of this world, that the one of them must go to hell, and that the companion of her life, when he dies (if he repent not) must be an eternal 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 be ruled by them, do dispose of them for carnal ends, to carnal or ill disposed husbands. Sometimes from the hypocrisy of such men as fear 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 be carnal, yet they will have them though it prove to their own continual woe and affliction. Sometimes from a special corruption of nature in some husbands, who either are loving husbands, and yet but carnal men; or are good men, but bad husbands. Sometimes it ariseth from the special grace of God to the wife; who though she was carnal when she married the carnal husband, yet afterwards is converted and effectually called: and this was the case of such women • as the Apostle seems here to write to. Sometimes it falls out by a special and unavoideable providence of God, though all means have been used to try or prevent this evil in the husband: for marriage being to be reckoned amongst outward things, God, for reasons known to himself, and always just, will give ill husbands to good wives. And contrariwise, it may be God knows, that if some good wives had better husbands, they would prove worse wives, or both husband and wife would be more unapt for the kingdom of God.

14. Unequall matches ought to be avoided as much as may be: and that may be gathered from the manner 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 read in Scripture of divers kinds of winnings: there is a spiritual winning or gaining, and there is a worldly winning. About the spiritual winning we read of the winning of Christ, Phil. 3.8. which is the work of a particular believer, laboring and wrestling with God, in the use of his ordinances, to obtain, by the gift of his free grace, Jesus Christ for his justification, and sanctification, and final salvation. Likewise we read of the winning of grace and spiritual gifts; and so godliness is called gain, and the good servants are said to win or gain more Talents to the Talents they had. And this gain is gotten by a spiritual trading, in the diligent employment of the gifts the godly have, to get them increased. We read likewise of the winning of other men's souls 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, do persuade and incline others to a liking of a new life, or to humiliation and reformation of some particular faults. We read likewise of worldly gain and winning, when men by their sports strive for prizes, or in their trades labor for lucre and gain. Now this latter kind of gain differs greatly from the former, both in the matter of the gain, and in the manner of seeking it: for there is no comparison between the gain of grace and godliness, and the gain of riches and honor; the one is transitory, the other eternal: the one is true riches and gain, and serves for the best uses, the other is but in show, and serves for the meaner uses of a corporal and temporal life: the one doth always do us good, the other doth often do men hurt, and therefore is called filthy lucre. And in the manner of getting or holding these gains 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 worldly things. But in this place the Apostle speaks of the winning of souls, about which the Etymology affordeth matter of profitable consideration. The original word 〈 in non-Latin alphabet 〉 , signifies gain, and withal, the joy and delight of the heart in gaining: this gain being called 〈 in non-Latin alphabet 〉 , because 〈 in non-Latin alphabet 〉 , that is, it pleaseth and delighteth the heart. And it signifieth craft or policy: and therefore in that language a Fox is called 〈 in non-Latin alphabet 〉 . He hath his name from this word: which may teach three things:

1. To win a soul is a great gain; which must needs be so, because to win a soul is more than to gain the whole world: for what shall it profit a man to win the whole world, and lose his own soul, saith our Savior?

2. It is a marvelous joy to the heart of man to win souls to God: no man that understandeth the worth of the gain can be pleased with anything 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 willful resisting of the means.

3. It requires a great deal of the spiritual policy and skill to win souls: a Minister that would do it must sometimes be like a Fox. It is written of the Fox, that when he is very hungry after prey, and can find none, he lieth down, and feigneth himself to be a dead carcas • e, and so the Fowls fall upon him, and then he catcheth them. Even so a Minister that hungereth after the winning of his hearers, must sometimes be driven to make a very carcass of himself, by denying himself, & turning himself into all forms, that his hearers may be enticed to flock to his doctrine. Paul is fain 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 entice his people, must deny his own profit, and make himself like a dead carcass 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 stripped of his Rights sometimes, they will go to hear such a man, and so may be catched.

And thus from the Etymology of the Word. The matter it self 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 withal, something in the estate to which he is won.

For the first, when a man is said to be won, it imports, first, that he is brought to see that he is lost in his former estate: secondly, that he is brought to confess his misery and sin, and withal, to yield himself with humility of mind to be disposed of by the supreme Conqueror, and withal, that he giveth over all opposing of the way of godliness. Which may serve for trial to all such as account themselves gained to godliness: for such as oppose sincerity, or see not they are lost, or yield not themselves to be disposed of by Jesus Christ, are not indeed won, whatsoever they profess.

For the second, it notes, That such as are truly godly show their affection to such as they are linked to in the bonds of nature, by their earnest desire after the salvation of the souls of such as they are tied to in those bonds. Thus Paul desired the salvation of the very Nation he was of: thus parents show their love to their children, by bringing them up in the nurture and instruction of the Lord; and thus here godly wives show their love to their husbands, in endeavoring to win them to godliness, and the obedience to the Word. Which serves also to try the affections men profess they bear to their kindred, or neighbors, or any they are linked to in nature or affinity. Parents love not their children, that endeavor not to get grace for them, as well as riches; and so neighbors should show 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 godliness are likewise won to all happiness, even to God's Kingdom, 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 trial: for if thou canst find that thy heart is won to sound sanctification, thou mayest from thence assure thyself of thy salvation, as certainly to be had, as it is certain thou hast sanctification.

They also. ] This Also imports two things.

First, that the Word of God never wins so many, but there are still more to be won: though thousands were converted among the Gentiles, yet still there was hope of winning more. In the spiritual husbandry all times are not times of harvest, and in the harvest all the spiritual grain is not ripe at once. The Jews were first to be gotten in, and then the Gentiles were ripe for the harvest, John 4. and when the fullness of the Gentiles is come in, by that time the Jews will be ripe again; and so it is in particular Countries, Cities, Parishes, Families. And as in winnowing, though it be done with never so good a wind or skill, yet some grain will still be in the chaff: so it is in places where the most good hath been done by the means. And herein, God is better than the natural husbandman; for the natural husbandman will never winnow the chaff over again for a few grains of corn, nor will he thresh over his straw again, if but a few corns of wheat or barley be in the straw: but God will winnow a great heap, if it were but at length to find one grain of spiritual corn. It may be often observed, that in some places God sets his servants to thresh or winnow in great assemblies of chaff, and yet after divers years labor, it may be they get but one grain of corn, that is, convert after much toile, perhaps but one or two souls.

Now if any ask why all that belong to God are not converted all at once; I answer, that it were sufficient to satisfy 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 appear in divers things: for by continuing the means to call his own Elect thus by degrees, the wicked are left without excuse. Besides, the godly while they look 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, meekness, prayer, exhortation, and the like. And besides, the outward peace of the Church is thereby preserved: for if it were known 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 be of Cain's mind, if God had declared his testimony on both sides from heaven. And therefore at the day of judgment, as soon as he hath parted the Elect and Reprobate, and sentenced them, he disposeth so of them, as they shall never live together again. And further, if all the Elect were gathered at once, the world would be at an end: for then Christ would deliver up the kingdom to his father, 1 Cor. 15.24. and therefore Ministers should continue painful in their labors, as remembering that they are set to work for edification of the Church, till Christ come again, 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 constancy; because God still supplies their Auditories with new generations, that rise up by degrees in the room of those hardened ones. And withal, they must think that all the year is not harvest: they are God's husbandmen, and must not think much to labor and toile many days and weeks before they see the fruit of their labors; 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 he treats about winning of more to them; as if he 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 we are bound to hope the best of each one particularly: but for such as are won to sound sanctification (the signs whereof were noted before) it is certain of them, they can never be lost: which is clear by these proofs, 1 Cor. 1.8, 9. Phil. 1.6 Rom. 8. ult. 1 Pet. 1.5. John 6. & 10.29, 30. And it must needs be 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 truly 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 eternal 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, God's decree is unalterable, 2 Tim. 2.29.

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

Sol. God's promise is universal: 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 souls of every true believer, John 6.39, 40.

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

Sol. The Lord's covenant is, that neither he will depart from us, nor we shall depart from him: for he will put his fear within us to that end, Ier. 32.41.

Ob. But I feel myself so weak and ignorant I cannot hold out.

Sol. The smoking flax shall not be quenched, nor the bruised reed broken, Isaiah 42.

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

Sol. God is faithful, and will keep you from evil 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 evils, John 17. and God hath put his Spirit within you, of purpose to make you keep his statutes, and to hold on your way, Ezek. 36.27.

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

Sol. The words of the Apostle John are these, Look to yourselves, 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 scandals, or by weakness 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 honor 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 fullness 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 again.

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

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

Object. But we see that the godly themselves do fall, as David and Peter did.

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

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

Thirdly, in the worst falls 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 be said to lose, John. 3.9.

Without the word. ] God hath divers means to further the salvation of men, and he is pleased sometimes to work by one means, 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 work 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 trespass, by the admonition of some private Christian, Mat. 18.15. I am. 5. ult. sometimes he will bring a man to feel legal terrors by the doctrine of the Law, and sometime he will work it by afflictions: sometimes he will prepare a man to receive the grace of Christ by prayer, as he did Cornelius : sometimes he wins him to it by the example of his servants, as here. And the reason is, partly because God would show the virtue that is in each ordinance, and partly to teach us not to despise or neglect any of the means, and partly to show his own power, that works freely by what means he will, as being not tied to any. And therefore they deal very corruptly and perversely, that under pretence of commending one ordinance of God, labor to abase the respect of another, as they do, that say the house of God is a house of prayer, and therefore there needs not so much preaching; not considering that our Savior Christ himself, that alleged that place out of the Prophet to condemn buying and selling in the Temple, yet did spend his greatest pains in preaching in the Temple, and out of it; thereby showing, the prime ordinance of God, for the conversion of the souls of men, was the preaching of the Gospel to them.

By the conversation of the Wives. ] Great heed ought to be taken by such as profess 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 do good duties, but we must do them as becometh godliness, 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 practice we resemble God himself, and by our works profess to show, not only what God's Word is, but what God's nature is. Our life must have the image of God printed upon it: and therefore they do fearfully that profess Religion amongst wicked men, and by their works order themselves so foolishly, deceitfully, conceitedly, wickedly, that they cause the name of God to be blasphemed.

Quest. But what should we do to our practice, that by our conversation we might allure and win wicked men to a love of the truth?

Answ. 1. First, we must avoid such things in our conversation, as may irritate them: as scandalous behavior in any particular offense; as deceit, lying, filthiness, drunkenness, pride, covetousness, passion, or the like; and withal take heed of mis-spending our zeal, about such things whereof demonstration cannot be made to the conscience. And besides, in the good things we do we must take heed of conceitedness and ostentation, but in meekness of wisdom have our conversations amongst men, James 3.13. and further, we must take heed of judging and censuring of others, even of those that be without, James 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 do heartily judge ourselves for the faults that hang upon us, and do not allow ourselves in any sin, Isaiah 61.3.

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

4. Meekness and softness of nature expressed in our behavior, is very amiable, as the coherence in this Text shows, and Tit. 3.1, 2.

5. Mercy to the poor, especially if we do abound in it, and be ready and cheerful to it, doth justify us much before men, James 1.26.

Doct. 2. A good example, even in inferiors, may win men to Religion. True Religion, expressed in practice, is amiable in all sorts of Christians; women as well as men, inferiors as well as superiors, 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 likeness 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 inferiors, 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 soundness as they ought.

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

Answ. She must in general resolve to do it, not by her words, but by her conversation, as this Text shows. It is not her talking to her husband will do it; no nor her talking of religion to him that in it self is like to prevail. It concerns women very much to remember this point of the Apostle, to seek the reformation of their husbands by their conversation, not by their words.

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

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

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

Sol. She must not speak to him, no not of religion, 1. when in the matter she would speak of she is not furnished to speak 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 self free from some fault, as apparent in other things as that is she mislikes in her husband.

Qu. But what things must she look to in her •• nversation, that she may by her works 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, but she must have no part of the praise of it. And this is strongly imported in the very scope of this place. In general, she must strive to be to him (even for conscience sake, that he may see it comes from the force of religion in her) a good wife, discreet, provident, careful to please, meek, such an one as his heart may trust in her, and delight in her. Wives that be foolish, wasteful, idle, froward, or busy-bodies, if they have never so much show of religion, yet they are not fit for this work, to win anybody, much less their husbands.

Secondly, she must look to her conversation in things of her religion, that therein she behave her self as becometh religion, Tit. 2.3. and so she must take heed of conceitedness and contempt of others, or neglect of her calling, upon pretence of duties of her religion; and look to it, that she be not her self guilty of any known fault unreformed: and withal she must strive to show the power of her godliness in good fruits, laboring to abound in good works, 1 Tim. 2.10. both at home and abroad; being pitiful, merciful, 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.

Verse 2.

While they behold your chaste conversation, coupled with fear.

IN these words is contained the second thing the Apostle chargeth upon wives in his exposition, viz. A chaste conversation with fear ; so ordered, as their husbands may daily behold it, and observe it in them. Where the Apostle implies what the husbands will do, viz. they will observe the conversation of the wives; and expresseth what the wives ought to do, viz. in conversation to show chastity, coupled with fear. First then, we are to consider of that which is implied, viz. what the husband will do: and this is imported in the word 〈 in non-Latin alphabet 〉 , While they behold.

While they behold. ] The original word signifies to observe and pry into a thing, to find out the secrets of it: and so it notes, That carnal men (such as these husbands were) do watch and mark the conversation of such as be religious, to observe all they can in them that profess true religion. Thus they watched David, and Christ, and Daniel, and so do they all the godly: and thus they employ themselves in spying and marking the ways of the godly; sometimes out of the naughtiness of their hearts, supposing godly men to be like unto themselves, and therefore hope to find out wickedness in their practice: sometimes out of malice, lying in wait to find out any fault in their carriage, of which they may accuse them, and vilify them in the world: and sometimes they do thus, as compelled by the force of their natural conscience, which gives glory to the graces of God, in the conversation of true Christians, while they observe in them that holiness which they find not in themselves, or other carnal men. And therefore the Use should be, to teach all that profess religion to look carefully to their ways, and walk circumspectly, that they give not occasion of offense; but rather carry themselves so, as to make proof of their sincerity and good conversation by their works.

Secondly, from hence we may gather also, That a Christian must look to his justification before men, as well as to his justification before God: for as God beholds his ways, so do men; and he is bound to seek his justification from men, as well as his justification from God. And therefore, as the Apostle Paul had taught the justification of a sinner before God, so the Apostle James urgeth the justification of the godly man before men: which this Apostle imports in this place, when he requires such a conversation as may compel carnal men to say they are just men. So our Savior, Mat. 5.16.

Quest. What can carnal men see in the conversation of the godly to make them give glory to God or the truth?

Answ. By the good conversation of true Christians they gather the goodness of the law or religion which they profess. And besides, they thence gather, that they are not hypocrites, but are religious indeed: whence they see what power their religion hath over them in all their ways. And further, the scandal of reproaches cast upon the godly, is often, by the observation of their conversation, utterly removed in the hearts of such carnal men as set themselves thoroughly to observe and mark the course of the godly.

Your chaste conversation. ] The word here translated Chaste, in all other places of the New Testament is translated Pure ; and so shows, that it ought to be accepted here in a larger sense than the word chaste doth import; yet so as chastity is a part of the purity of a Christian.

Doct. A pure conversation is required in all true Christians, yea, even in women as well as men. That purity is required, is manifest by divers Scriptures; yea, to be examples in purity, 1 Tim. 4.2. It is the chief fruit of the wisdom is from above, I am. 3.17. A pure heart is required, 1 Tim. 1.5. and a pure conscience, 1 Tim. 3.9. and pure hands, 1 Tim. 2.8. And that it may be had, is apparent, for our Savior saith, Ye are all pure, John 15.3.

Quest. How can a man in this world be pure? can any man be without sin?

Answ. No, there is no man that sinneth not: In many things we sin all, James 3.2. Who can say, I have made my heart clean, and am pure from my sin? Pro. 20.9. And, If any man say he hath no sin, he is a liar, and the truth is not in him, 1 John 1.10. And yet though in that sense no man is pure, yet in other senses the godly man may be called pure, and is bound, even by the Gospel, to purity: as,

1. In respect of some particular offense. A godly man may be so pure as to abide the trial of God himself: as David wills God to judge him according to his righteousness, and the innocence of his hands; meaning, in that point of false or treacherous dealing against Saul, which was charged upon him, Psal. 3.4, 5. & 18.15.

2. In respect of imputation every believer is perfectly pure: all his sins are as if they had never been, and Christ's righteousness is his; and in that righteousness of faith he is perfectly pure before God himself, Rev. 19.8.14.

3. In respect of men he may be pure in conversation, though not in respect of God; and so he is pure when he is unrebukeable and unblameable amongst men. And this ought to be found in the conversation of every Christian, to live without offense, and without rebuke. Phil. 2 15, 16.

4. There is a pure conversation in respect of God: not that we can converse without sin, but God is pleased, for Christ his sake, to account our conversation pure, when it hath divers prints and marks of his true grace in us. And so Christian purity hath in it many things:

1. Separation from impure men, Psal. 1.1. 2 Cor. 6.17.

2. The desire of purity in the perfection of it: God accounts his servants pure, because they desire to be as pure as he would have them to be.

3. Sound mortification and judging of ourselves for what impurity we find cleave to our works: 'tis Christian perfection to judge ourselves for our imperfections, 1 John 3 3.

4. Freedom from the gross impurities, and vices, and vanities of the time: God accounts us pure when our spot is not as the spots of the wicked, and when we are not infected with the corruptions which are usually in the world, 1 Tim. 5.22. 2 Pet. 1.4.

5. Freedom from the reign of hypocrisy in the heart, and from hypocritical courses in the life. Thus Saint James accounts the heart to be pure, when men are not double minded, James 4.8. And in conversation he is a pure man, that is (like Jacob ) a plain man, without fraud, tricks, or dissimulation.

6. Precisenesse, circumspection, or exactness of conversation; when a man showeth respect to all God's Commandments, and makes conscience to avoid lesser sins, as well as greater, Eph. 5.15. Mat. 5.19.

7. Devoutnesse and zeal in matters of religion, and God's worship and glory; and so a pure conversation is a religious conversation, that expresseth zeal and conscience in the things of God's service in a special manner, seeking God's Kingdom first and above all other things, 2 Tim. 2.22. Titus 2.14.

8. Chastity, in keeping the heart and life clean from the impurities condemned in the seventh Commandment, is one great part of Christian purity. But before I come to entreat of chastity in particular, I would apply this doctrine of purity in general, first, to the Text, and then to the times.

As for the Text, a pure conversation is here considered only so far as it may fall into the observation of carnal men: and so it comprehends, of the former senses, chiefly, inoffensivenesse, separation from impure men, freedom from gross impurities, and dissimulation, a Christian and wise strictness of life, and devoutnesse and well ordered zeal in matters of religion.

Use. Now for the Use of it. If these be applied to these times, it shows, first, how wicked and profane those sorts of people are, who reproach godly men for the care and practice of these things; as if to be a Puritan, even in these senses, were to be some vile man, not worthy to live amongst men. Secondly, it shows that worlds of people that bear the name of Christians are not true Christians, because their conversations are not pure: for their swearing, or drunkenness, or whoredoms, or sins of deceit, or dissimulation, or fashioning themselves to this world, or the liberty they take to live as they list, testifies against them to their faces, that their works are not pure; and therefore unless they repent they will all perish, Rev. 3.1, 2. and the rather, because they cause by their evil lives, not only the hearts of the good to be grieved, but the mouths of the enemies of religion to be opened to blaspheme. Thirdly, godly men that find these cares in them, should comfort themselves much in the testimonies of their own consciences, and the gracious acceptation of God, who will show himself pure with them that are pure, 2 Cor. 1.12. Psal. 18.

Thus of Purity in general. Now of Chastity, as a part of a pure conversation; and it may well be that which is chiefly here intended.

Chastity is either of the mind, or of the body: and it is a most certain truth, that God requires a chaste mind as well as a chaste body, and doth forbid unchaste thoughts and desires, a • well as unchaste words or deeds. For unchaste thoughts and desires are, first, foolish and noisome, 1 Tim. 6.9. secondly, they hinder the power of religion, and true knowledge, and grace, 2 Tim • .4▪ thirdly, they fight against the soul, 1 Pet. 2.11. A man were as good have his body wounded with weapons, as his soul wounded with lusts: fourthly, they cause many times many and monstrous sins in the life, which arise at first from the nourishing of soul desires and thoughts in the heart. The wickedness that was in the lives of the Gentiles did in many of them spring from the l • sts which they harboured in their hearts, Rom. 1. lastly, if men repent not of them in time they will drown them in perdition, 1 Tim. 1.9. But it is the chastity of the body which is especially here intended: & our Savior Christ divides those chaste persons into three sorts: some are termed Eunuchs from their mothers womb, and so are disabled for bodily fornication; some are made so by other men, who by violence, for their own service, made some men Eunuchs. Now the third sort are they that made themselves Eunuchs for the kingdom of Heavens sake. Of this third sort are all chaste persons, who by a godly care and watchfulness keep themselves from the sins of filthiness, as well as natural Eunuchs do, Mat. 19.12. Now these persons that are made chaste for the kingdom of Heavens sake, are either single persons, or married persons: of chastity in single persons other Scriptures entreat, as, 1 Cor. 7. of chastity in married persons this place intreats. Now this virtue of chastity is of purpose imposed upon godly Christians by the Apostle, because the sins of fornication were so rife and common among the Gentiles, who oftentimes defended their filthiness to be either no sin, or a very small sin. But before I come to speak of chastity in particular, some doctrines would be in general observed: as first,

Doct. 1. A godly Christian must show the proof of his religion, especially in keeping himself free from the sins that are most common and rife in the world: and even the more sin abounds in the world, the more strict they should be in resisting sin; as here, even the more filthy the lives of others were, the more chaste should the conversation of godly Christians be; because their love to God should contstrain them the more to be zealous for his glory, by how much the more God is dishonored by other men; and because they are flatly forbidden to follow a multitude to sin; and because God hath chosen them out of all other sorts of men, to bear his name, and to hold forth the light of the Word in the midst of a crooked and perverse generation; and because thereby the conscience of wicked men may be the more effectually convinced, and prepared to repentance. Thus Lot is righteous in Sodom, and Joshua and his house will serve the Lord, though all the Nation serve Idols. This point, as it should inflame the zeal of the godly to contend for the truth the more earnestly, and to resist all the vices of the time; so it shows, that they can hardly have any truth of grace in them, that are so easily borne down with the stream of evil example, and are so apt to follow the fashion of the world.

Doct. 2. Chastity may be in married persons as well as in single persons: as here, wives are said to be chaste in conversation, though they with-hold not due benevolence from their husbands. God himself hath freed the coming together of man and wife from the aspersion of impurity, in that he hath said, that marriage is honorable, and the bed undefiled. And this shows the wonderful indulgence of God, that for the respect he bears to his own institution of marriage, and for the necessity of marriage for the propagation of mankind, and prevention of fornication, is pleased to bear with, and cover, and not impute the many frailties, follies, vanities, and wickednesses are found between man and wife. And withal, we may hence see reason to condemn their doctrine, as a doctrine of Devils, that forbid marriage as an impure thing, and such as hinders holiness: and the blemish will never be wiped away from some of the Ancients, who, to establish their own Idol of I know not what virginity, have written most wickedly, and most basely against marriage.

Quest. But what then? doth God allow any kind of coming together, so it be between man and wife?

Ans. No, he forbids coming together in the time of the woman's separation for her courses, Ezech. 18.6. Nor doth he allow of brutish sensuality, though it pass between man and wife: for though God bear with many things, yet the chastity he imposeth doth not only restrain foreign beds, but moderateth even the excesses of concupiscence in married persons; so as in those things their conversation ought to be a conversation with fear.

Doct. 3. The practice of the duties of the second Table adorn religion as well as the duties of piety in the first Table.

Doct. 4. Some observe, that a chaste conversation is especially charged upon the woman: which must be warily understood; for God hates whoredom in men as well as women. But yet it is true, that some sins, as they are abominable in any, so they are much more in women, as we see in swearing and drunkenness: so it is true of filthiness in the woman: and therefore the whorish woman is called a strange woman in the Proverbs. But I think it is not safe to restrain the sense of this place, or other the like places, so; but I take the meaning of the Apostle to be, so to commend chastity in the wife, as that which is necessary in all, both men and women. And so I come to consider of Chastity, and so would show, first, the motives to it: secondly, the means to preserve it: and thirdly, the way how Chastity may be manifested and made known to others.

For the first: many things should persuade with a Christian to preserve chastity, and to avoid whoredom and bodily lusts. First, it is the special will of God, and a special part of their sanctification, to avoid fornication, 1 Thes. 4.3. Secondly, the promises of God, all of them, should allure men to perfect their holiness, and to avoid all filthiness both of flesh and spirit, 2 Cor. 7.1. Thirdly, the hatefulness of the nature of the sin of fornication and whoredom should deter • e Christians from the committing of it. This is an heinous crime, an iniquity to be punished by the Judges, Job 31.11. These lusts are lusts of the Gentiles, 1 Pet. 4.3. A sin not so much as to be named amongst Christians, Eph. 5.3. A sin that utterly corrupts natural honesty, Pro. 6.27, 29. It is a sin not only against the soul, but against the body of a man; even that body that was bought with the blood of Jesus Christ, and was made for God, and is the Temple of the Holy Ghost, and is a member of Christ's mystical body, 1 Cor. 6.15. to the end. Fourthly, the consideration of the cause of this sin should abash men: it is a work of the flesh, even a fruit of a corrupted and filthy nature, Gal. 5.22. Fifthly, the effects of whoredom are very fearful, for it is a sin that defiles a man, Mat. 15. and it makes a man unfit for the company of any Christian, 1 Cor. 5.9. It brings dishonor, and a wound can never be blotted out, Pro. 6.33. and it causes the fearful curse of God upon men, Heb. 13 4. and that both upon their states and souls in this life. By means of a whorish woman a man may be brought to a morsel of bread, Pro. 6.26. It is a sin will root out all a man's increase, Job 31.11, 12. And upon the soul it brings a fearful senselessness and disability to make use of the means of salvation. Whoredom and wine take away the heart, Hos. 4.11. and God casts them many times into a reprobate sense, Rom. 1. so as they are past feeling, Eph. 4.18. so as the adulterous person goeth about like a Fool to the stocks, or like an Ox to the slaughter, Pro. 7. • 2. In a word, the adulterous person destroyeth his own soul, Pro. 6.32. y •• , which is worst of all, it deprives men of the kingdom of Heaven, 1 Cor. 6.9. and casts both body and soul into the Lake that burns with fire and brimstone, Pro. 9. ult. Rev. 21.8. & 22.15.

For the second: the means to preserve chastity in married persons are these: First, they must labor to excite and nourish matrimonial love one to another, P •• . • .18.19. Secondly, they must do as Job did, make a covenant with their eyes, and not carelessly give liberty to their senses, to wander about after vain objects, Job 31.1. Thirdly, they must store their heads and hearts with God's word, especially such words of God as do give reasons and motives to dissuade from this sin, Pro. 2.1, 3, 4, 11, 12, 16, 17, Psal. 119.9. Fourthly, they must continually meditate of their mortality, and that they are but pilgrims and strangers here, and must come to judgment, 1 Pet. 2.11. Eccles. 11.9. Fifthly, they must, by confession, and godly sorrow, and prayer, crucify these first risings of inward lusts; and so by repentance for the lust of the heart prevent the filthiness of the flesh, Gal. 5.24. Sixthly, they must walk in love, that is, exercise themselves in a Christian and profitable society with such as fear God, Eph. 5.1, 3, 4. Lastly, they must with all care and conscience avoid all the occasions of this sin; such as are,

1. Idleness, that sin of Sodom,, Ezek. 46.49.

2. Fullness of bread, and drunkenness, as is noted in the same place. They must beat down their own bodies, 1 Cor. 9.27.

3. The desire to be rich: for the love of money breeds noisome lusts, 1 Tim. 6.9.

4. Ignorance of God and his truth, Eph. 4.17, 18.

5. Evil company, especially the society of such as are filthy.

6. Lascivious attire, and filthy dressing; such as are strange colors, and naked breasts: this is whoredom between the breasts, Hos. 2.

7. Lascivious pictures, and profane representations of filthy practices; such as are expressed by those wicked stage-players, against which the very light of nature pleadeth.

8. Chambering and wantonness, and all provocations to lusts, Rom. 13.13.

For the third point; if you ask how those husbands could behold the chaste conversation of the wives: I answer, they might know that they were chaste, both by their modesty in secret in the use of the marriage bed, and by their strict care to behave themselves modestly and soberly abroad, in the family, or in other places, by their great conscience to avoid all occasions of evil, when they discerned that they did abhor the society and presence of light and vain persons, and detested all the provocations to lust, of what kind soever. The next verse shows one way how they may know they were chaste, even by their care to avoid pride and vanity in attire. Such men as have wives that are proud, and follow the fashion of the world in attire, or delight in vain company, and haunt stage-plays, are fools if they be over-confident of their wives chastity, unless it be in case of necessity, where they want either beauty, or temptation, or opportunity. And it is a probable argument of a chaste mind in the wife, when she keeps house, and is diligent, and careful, and painful in the business of the family, and desires to please her husband in all things, and willing to be subject to his will.