A Commentary on 1 Peter 1-3

Verse 3.

Whose adorning, let it not be that outward adorning, of plaiting the hair, and of wearing of gold, or of putting on of apparel.

Verse 4.

But let it be the hidden man of the heart, that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.

THese words contain the third thing charged upon wives by the Apostle in his exposition, and that is, their comely dressing of themselves; which he sets down negatively, showing how they must not be dressed, ver. 3. and affirmatively▪ showing what doth most adorn them, ver. 4.

In the negative observe what is expressly prohibited, and then what is impliedly allowed. That which he expressly forbids he refers to three heads. The first concerns the natural abuse of the ornaments that by nature are upon the body, and instanceth in the hair, which God hath given to women for a covering. And the abuse lieth in the plaiting of the hair; by which he means not the tying up of the hair after a decent manner, but the artificial laying of it out in plaits, or curles, or locks, or the like. Their devices about their hair are so many, as we cannot reckon them by the names they give them.

The second concerns the excess of cost about their dressing, synecdochically expressed by the putting about of gold, and pearls, and such like rich jewels.

The third concerns the vanity of fashions in attire, in the last words, of putting on of apparel.

Now for the meaning of the Apostle in this negative prohibition, I find three opinions. The one is of such as think the Apostle did absolutely forbid the things named, but yet that it was a temporary prohibition, intended to bind them of that time, not to bind us that live now. The other is of such as think that he doth not simply forbid these things, but only comparatively; meaning▪ that in comparison of the inward d • essing we should not have so much care of these outward ornaments: or about dressing, our care should not be so much for the outward dressing, as for the inward. The third is of such as conceive that the Apostle doth simply, and forever, forbid these things named, and all of like sort, and that forever. The opinion of the first sort of men is rejec ••• by all sorts of Divines, as very foolish and erroneous. The second opinion hath Cajetan a Papist for the author of it; but is rejected by Divines of his own sect, for this reason, because if that were the Apostles meaning, his prohibition would teach the most sober and modest women in their apparel, as well as the most licentious; forever the most modest are tied to respect the inward dressing above the outward: which cannot be the Apostles meaning. The third opinion is the opinion almost of all the Ancient and modern Writers. But because I will not take power to bind your consciences only by the opinions of men, therefore afterwards I will show you by express Scripture, when apparel or dressing becomes vicious: but first, I would consider of the doctrine in general.

Doct. It seems to be a clear truth, that Christian women should, in the dressing of themselves, take heed of ostentation, costliness, and vain fashions, and that curious desire after the adorning of their bodies. And though the Text mentioneth only wives, yet it must needs also be true of unmarried women much more. For wives many times lay the fault of their vice upon their husbands, that they do it either by their command, or to please them: but that vain excuse is wholly taken away from the unmarried, because they have none upon whom to lay their faults that ways. And therefore the practice of the younger women is the more abominable in our times, when we see that usually they are more vile and excessive in cost and vain fashions, than the elder women. And the pretence, that it is to get them husbands, is devilish; for if their natural comliness will not set them out, they are wicked deceivers, that make themselves to be that in dressing, which they are not in nature: and those men are excessively foolish, that judge of the fitness of women to make wives of only by their clothes, and not by the persons, or gifts. And further, it is out of doubt that if these things in apparel are ill in wives, they are as ill in husbands, or rather worse. What can be more abominable to the view, than the observation of the most monstrous effeminatenes • e that is found in many of our Gentry, that daily betake themselves to most womanish tricks in their dressing of themselves? The • e are unclean Devils in the flesh, and no Christians.

Now there are many reasons why Christian women, and so men also▪ should not pride themselves, or be any way vain and fantastical in their dressing or apparel: and why they should not be curious about their clothes, or the comliness comes from them.

1. Because our clothes are a continual remembrance of our shame. A thief may as well be proud of his halter, as we of our garments; for it was sin brought in raiment. If Adam had never sinned, he had never needed raiment.

2. Because curiosity and cost is against the first institution of apparel. God him • else made the first garments that were made, and left a pattern to follow. Now he clothed our Parents with the skins of Beasts; shunning of purpose, either cost or superfluous ornaments: and I suppose ye will grant they were as great and as good as any of us. God attired them in a habit became sorrow and the estate of banished men.

3. Because God hath forbidden this curiosity of dressing in women, at all times, and in all places of his worship. For when the Apostle, (1 Tim. 2.) had commanded men to pray in all pl • ces, and given them in charge divers things they must look to at the time of God's worship, he then turns to women, and chargeth them to look to the clothes they wear when they worship God; expressly prohibiting rich and vain apparel, ver. 9, 10. And good reason; for such as either publicly or pri •• tly come to worship God, shou • d come to him in the habit of suppliants and petitioners, seeing they come, or should come, to beseech God to forgive th • m th • ir sin • es: which they should ask with tears and groans, as such as know no happiness if God be not reconciled to them. Would any man regard a Beggar if he came to ask alms in rich clothes? and can any man be so over-grown with dotage, as to think God doth not care in what colors or fashions we worship or entreat him? Besides, we come not into the house of God to show ourselves to men, but unto God amongst men. Yea in private, how dare fantastical women stand before God to pray, when they carry upon their backs such Ensigns of pride and vanity? And hereby we may discern the horrible wickedness of these times, which are just opposite to Paul's direction: for we see men and women clothe themselves with the greatest cost and vanity when they are to appear before God in his house. What saith a Father to such creatures as these? What come you for into this place? this is the house of God: do you come only to show yourselves to men? this is no dancing school, nor wedding house, nor yet any play house, that you should come hither in these histrionical and strumpet-like attires, saith Chrysostom upon this second chapter of the first of Timothy.

4. Because our bodies we are so curious about are but houses of clay, and were made of the dust or mire of the earth, and will be shortly dissolved: and therefore we should not so sin against our precious souls, as to mis-spend our cares, cost, and affections, upon that which in it self is so vile: and the apparel we put on the body will last but a while, whereas the dressing of the soul will last forever.

5. Because of the absence of the Bridegroom our Lord Jesus Christ. Is the Husband so far from home, and can a chaste Spouse be taken up with such affectation of curious and vain dressing? What more evident sign of a strumpet, than for to dress her self curiously, and for the show to men, when her husband is far from home? Shall we so sin against the Lord Jesus, now absent from us in the body, and so mind earthly things, and set our affections upon the vanities of the world, as if we had no sense of his absence, and did not care for him now he is gone?

6. Because these vanities in apparel are so grievously threatened by the Lord. He will visit them that wear strange apparel, Zeph. 1.8. And what woman can read the third of Isaiah, and not tremble at the wrath of the Lord, if she be guilty of any such vanities? And the Prophet was but a Novice in describing vain fashions, if that description were to be applied to our times; for those vanities are now become the dressing of such as are more sober. Oh what a world of wicked devices are there now beyond that Catalogue! Those were wicked women; but now they exceed the wickedness of the wicked. Let these creatures take heed of vain interpretations of that place. They may deceive themselves, but they shall find that God will not be mocked. They daub with untempered mortar, that tell them, that those things condemned were not sinful, or that God was not displeased with them.

7. Because excess and vanity in apparel hath been condemned by the greatest lights in the Christian world, and that with great bitterness of censure. I will give instance in some of their censures: Cyprian said, They that put on vain and gorgeous apparel cannot put on Christ. Gregory said, Let no man think that in the study of precious apparel sin can be wanting. Ambrose saith, That proud attire obtains nothing of God, and causeth that men never think well of the parti • using it: for, saith he, what wise man doth not abhor a woman proudly dressed? and therefore much more God, their Creator, cannot abide to see that body • which he made free, to be chained to metals: he means gold, and pearls, and such like; and adds, The more they are liked of some men, the • ore they are hated of God. Tertullian and Cyprian have written whole Treatises against the apparel of women. Yea Cyprian and Augustine say, that superfluous apparel is worse than whoredom ; and they give this reason, because whoredom only corrupts chastity, but this corrupts nature. What Jerome thinks of it you shall hear afterwards. What should I reckon more testimonies, seeing in all ages of the Christian Church these things in the apparel of women have been bitterly condemned? yea the very Popish Writers do bitterly inveigh against vain and superfluous apparel; and the very heathen men did so also.

8. It should the more dissuade women from following foolish vanities in adorning themselves, because usually where these things are noted by way of description in Scripture, the parties of whom it is written were notorious wicked persons, and usually Whores; as it is noted of Tamar and Jezebel, and the Whore in the Revelation, ch. 17.3. and for notable wickedness, as the women, Isaiah 3. and Dives, Luke 16.

9. This care about the adorning of the body doth not agree to the simplicity that is in Christ Jesus. Godly Christians have their beauty within: they are not such as will contend with the men of the world about fineness, or greatness, or worldly praises, or any outward ornaments. Nor do they walk with a right foot to the Gospel, that are conformable to the men of this world: there is great dissimulation to profess so strict a life as the Gospel doth require, and yet take such liberty in the things of this world.

10. About the abu • e of apparel many sins meet together, as vanity, pride, evil concupiscence, contempt of others, immodesty, and the like.

11. There are many evil effects of vanity and excess in apparel, both in respect of God, and themselves, and others: in respect of God and his service, vain and proud apparel breeds carelessness, and abatement of that holy fear and zeal should be shown in God's service, and it causeth the name of God to be blasphemed, and the good way of God to be evil spoken of. And for themselves, by following foolish vanities they bring God's visiting hand in judgment upon them, Zeph. 1.8. and withal, they forsake their own mercies. Jonah 2.8. And for the effects upon others, they are divers. For fir • t, by their example they do much hurt, both in provoking others to the imitation of their vanity, and by inflaming evil concupiscence, and filthy desires: and, which is the more grievous, parents many times by their examples infect the minds of their own children, and corrupt their posterity; yea, we see many daughters made worse than their mothers. Again, excess in apparel causeth in many the oppression of their Tenants, and fraudulent courses, that they may maintain themselves in that wicked excess and vanity. Besides, it destroys in divers all respect of the poor and hospitality. Lastly, do we not see many families destroyed and overthrown by these courses, so as their posterity is utterly defeated of their means and inheritances by the riot of their parents in their apparel?

Now it remaineth that I should show out of the Scriptures when apparel, or dressing, or putting on of apparel becomes vicious. And that will appear to be many ways:

1. The dressing of the hair of the head is judged to be vicious out of this Text, when it is plaited; which is by Interpreters conceived to mean all that artificial dressing of the head that employs the hair beyond the natural use of it, only for vain show. The natural use of the hair is to be a covering: now when the hair is with curiosity and by vain inventions turned into vain forms, by plaiting, curling, or other ways which we cannot name, or to fall into dangling-locks, like to the hair of Russians, the dressing is then vicious. For Ba • il saith in general of all apparel and dressing, that whatsoever in these things is not for profit or necessity, is vain and superfluous. And Jerome expressly condemns th • hanging of the hair below the forehead. Plutarch records, that the Romans, when a woman was to be dressed at a wedding, used to separate and plaite the hair of her head with the point of a Spear, to show how much they hated curiosity in dressing. Now if the plaiting of the hair be so ill, how abominable is the use of strange hair, that is, hair that is not their own? This is generally condemned, and Nazianzen, amongst the Ancients, sharply reproves it.

2. All apparel is vicious, if it be strange, Zeph. 1.8. Now strange apparel is not new apparel, but such apparel as is not used in the Churches where we live, and hath not an apparent comeliness and utility in it: some apparel, though newly invented, hath a manifest comeliness and commodiousnesse stamped upon it, so as it is approved of all, both good and bad; this is not strange, though it be new. Again, we may observe, that other apparel, when it first comes in, it comes in like a monster, the natural conscience in all men detesting it: this is out of question sinful; as for the reason here alleged, so because it adorns not. Such is yellow starch.

3. All apparel and dressing is vicious when it is against shamefac' • nesse and modesty, and hath in it manifest provocation to lust, 1 Tim. 2.9, 10. such as is the leaving of the breasts naked in whole or in part, and the short wearing of their clothes in women. The Prophet Hosea complains of adultery between the breasts, Hos. 2. Also against shamefac'tnesse is it when woman leave the dressing proper to their sex, and go attired like men, Deut. 22.5. A Father saith, that they which dress themselves with an intention and desire to please men, or to provoke any, they offer up their own souls to the Devil. And Jerome saith, that if a man or a woman adorn themselves so as they provoke men to look after them, though no evil follow upon it, yet the party shall suffer eternal damnation, because they offered poison to others, though none would drink of it. Oh how many souls may be poisoned with lust by thee, whose sins thou art therefore guilty of!

4. All apparel that exceeds in cost the state or degree of the person that wears it, is vicious; and that the Apostle in this Text condemns under the prohibition of gold.

5. All apparel that is taken up from the fashion and example of the world, and is not judged useful by the most religious and sober minded, Rom. 12.2. And though some that profess religion, out of weakness, or special corruption, or because they are hypocrites, do follow such fashions, yet that allows them not, so long as they are the proper characters of the men of this world.

6. When apparel is not of good report, Phil. 4.8. 1 Cor. 10.38. when it either causeth wicked men to speak evil, or reproach; or godly men are grieved or offended; or religion it self is reviled for their sakes.

7. When it provoketh the party to pride and haughtiness, or contempt of others, or hath the appearance of such evil in the judgment of others, Isaiah 3. 1 Thes. 5.

8. When it becometh not good works, or hindereth them, 1 Tim. 2.9. as when men restrain mercy to the poor, or oppress their Tenants, or defraud other men, only to maintain themselves or theirs in outward pomp and gallantnesse of apparel. This is the horrible sin of the Gentry in many places of this kingdom.

9. When it is condemned and reproved by godly Ministers, that are both wise and learned: for their testimony ought to be received, 2 Thess. 1.10. and it is a vile sin to vex them and grieve them by our obstinacy; yea, though they were not able to make so full demonstration, yet when they reprove such things out of a spiritual jealousy, and fear they corrupt their hearers, they ought to be heard, Heb. 13.18. 1 Cor. 11.2.3.

10. When the time that might be profitably spent is consumed by the tedious curiosity of dressing, Ephes. 5.16. as it is with those that have not time for God • worship in private, or cannot come time enough to the Church, or neglect their calling, by being so long in dressing.

11. When it dishonors the body of a man, Col. 2. ult. as when it is slovenly or sluttish, or is taken up of mere singularity and affectation of the praise of mortification, and tends to restrain Christian liberty in others. For no pretence may uncomely apparel be used; for 1 Tim. 2.9. it is required that the apparel of women be comely; for so the original word signifies. But especially uncomely apparel is then most vile, when it is worn with a purpose to deceive, as the Prophet complained of such as wear a ro • gh garment to deceive.

12. The purity of a Christian life should avoid all dressings or fashions which had their original from infamous persons, such as are the fashions of Whores, or debauched creatures; and such a beginning it is said commonly Yellow starch had. What fellowship between light and darkness, righteousness and unrighteousness, Christ and Belial? If we would have God to love us, we must separate and come out from amongst them, and touch no unclean thing.

13. When such apparel is worn as is contrary to the wholesome laws of men: for we are bound to submit ourselves to every ordinance of man for God's sake, 1 Pet. 2.13.

14. Lastly, when the party that useth such apparel or dressing is condemned in himself, and hath his own conscience accusing or disliking it, or is no • fully assured that he doth not sin. Whatsoever is not of Faith in those things is sin, Rom. 14.

Verse 4.

But let it be the hidden man of the heart, &c.

HItherto of that adorning they should not be curious or costly in. Now in this verse he shows, in the affirmative, what apparel or dressing they s • old be careful of, and that is the adorning of their souls, and the apparelling of the inward man. In the words three things may be noted:

1. What must be appareled, viz. the hidden man of the heart.

2. With what it must be adorned: which he shows both in general, and in particular; in general, it must be with incorruptible things; in particular, it must be with a meek and quiet spirit.

3. The reason, viz. because such apparel is very rich in God's account.

The fir •• thing then is, what must be appareled▪ viz. the man of the heart The man of the heart. This is a kind of speaking not used in any place of Scriptu • e but this only: this Apostle only useth this kind of expressing himself.

Now concerning the man of the heart I would consider of six things:

• 1. What he is.
• 2. Whence he is, or his original.
• 3. In what he excels the outward man.
• 4. What condition he is in by nature.
• 5. H • w he may be mended, or made better.
• 6. How we may know when the man of the heart is right.

• or the first: by the man of the heart he means the same the Apostle Paul • oth by the inward man, 2 Cor. 4.16. and the inward man is the soul or he • rt of man Thus • e speaks of a Jew that is outward, and a Jew that is in • ar • , Rom. 2.28, 29. Now the heart is and may well be called the man for divers reasons:

1. In respect of definition. For the definition of a man agrees to the heart of man, though there were nobody: for God was the God of Abraham, and Abraham was, and was a living man many hundred years after his body was in the grave, Mat. 22. And hence it is that unto the soul or heart of man in Scriptures is attributed all things that the outward man can do; as life, Psal. 22.27. language, Eccles. 9.1. Psal. 14.1. & 36.1. praying to God, Psal. 37.4. receiving messages from God; as when the Prophet is bidden to speak to the heart of Jerusalem, Isaiah 40. serving of God, &c.

2. In respect of dominion. The heart is the man, because it disposeth the way of man, Pro. 16.9. and ruleth the outward man: for out of the abundance of the heart the mouth speaketh. And therefore Solomon saith, that from the heart comes life, Pro. 4.23.

3. In respect of acceptation. The heart is that which God especially respects in man: it is the heart he looks upon, 1 Sam. 17.7. He tries the heart, and, as Solomon saith, He weighs the hearts of the children of men, Pro. 21.2. and he will be served with our hearts, Josh. 24.14. and in all holy duties it is with us in God's account according as he seeth the heart, 1 Kings 8.39. so he requires the heart in repenting, 1 Sam. 7.3. in praying, 2 Tim. 2.22. Hos. 7.14. in hearing the Word, Luke 8. and so in every good duty. Thus of the first point.

For the second. The man of the heart hath his original from God himself. He is the Father of Spirits, Heb. 12.8. and it was his especial glory to form and fashion the heart in man, as divers Scriptures show, Zech. 12.1. Psal. 33.15. and is therefore called the God of the heart, Psal. 37.

For the third. The man of the heart excels the outward man exceedingly, and that both in substance and in privileges. As for substance in the outward man we agree with beasts, but in the inward man we agree with Angels; in as much as the man of the heart consists of a spiritual and immaterial essence, as well as the Angels. And as in substance, so in properties there is great difference: for first, the man of the heart is hidden; it can be and do all his work, and yet be invisible. God himself hath variety of conversation with the man of the heart, that no creature else knows.

Secondly, he is free, and subject only to the God of his heart properly. No man can come at, or govern, or command the heart of man.

Thirdly, he is properly the seat of God's image. We are not properly like God in our bodies, (because God hath nobody) but in our spirits, though it be true, that the glory of God's image shines through the body of man (as the light doth through the lantern) in respect whereof the outward man is said to be made after God's image: but else, properly, only the man of the heart is capable of that preferment, to be made like God.

For the fourth point. The man of the heart by nature is in a most woeful condition, though in those general things before mentioned he excels the outward. His misery will appear, if we thoroughly consider, either what he is in his qualities, or what he doth in his work, or what he suffers in that estate. If you inquire after his qualities by nature, first, he is vain, Ephes. 4.18. yea so vain, as the outward man dares not act what the man of the heart entertains. Secondly, he is foul; as Solomon saith, Who can say, I have made my heart clean? Yea he is so foul, that it is as hard a work to make the he art of one man clean, as to create a world anew. Hence David said, O Lord create in me a clean heart, Psal. 51. Thirdly, he is uncircumcised and altogether indisposed to matters of religion: he is slow, and hard to believe, uncapable and unteachable, and makes not use of the very first business in the entrance into religion, Ier. 9.26. 1 Cor. 2.14. Fourthly, he is deceitful above all things; he can be trusted in nothing, Ier. 17.9. Fifthly, he is very unquiet, and never enjoys any sound peace, nor is pleased with any condition; and oftentimes he is like the raging Sea, Isa. 57. These are his qualities, some of them. His works he doth are most abominable: for,

1. He is always imagining mischief; the whole frame of his thoughts is only evil continually, Gen. 6. There is a world of wickedness in him ev • ry day.

2. That he may be wicked the more securely, he imprisons the truth, and lays hold upon all the principles in his head, that might any way disturb his course in sin, and locks them up in restraint, Rom. 1.18.

3. He resists the spirit, and proclaims enmity to God, and gets out of the way, that so the heart may be far from God: and further, the more to provoke God he chooseth strange gods, which he daily entertains, and gives unto them what is due unto God. These are they are called by the Prophet the Idols of the heart, Ezech. 14.

And finally, he is the author of all the mischiefs are done by the outward man: for it is he that gives wicked laws to the members, and makes the outward man do all the villainies we see are done in the world, Mat. 15. Rom. 7.

And as he is most wretched in what he is, and doth; so is he in what he suffers: for first, he is smitten with a most woeful Lethargy; always given to sleeping, and in danger to go to Hell in any of these sleeps. And besides, he lives in the dark: it is always night with him, he never sees day, Rom. 13.11. and besides, the Devil possesseth him, and hath raised strong Holds, and fortified himself within him, 2 Cor. 10.4. and lastly, he is an abomination to the Lord. As nothing is more esteemed of God than the man of the Heart, if he be right: so nothing is more loathsome to God, if he be wicked, Prov. 11.20.

Now for the fifth point: If any ask what must be done, that the man of the Heart may be mended and made right: I answer;

1. The heart most be prepared: prepared, I say, to return to God, 1 Sam. 7.3. Now the heart is prepared two ways: first, by a sound confession of the sins of the heart, when a man acknowledgeth the plague of his evil heart before God, 1 Kings 8.38. secondly, b • earnest prayer to God, to direct the heart, and set it in order, and bow i • , and incline it to goodness, 2 Thes. 3.5. Now it is certain, that even these works of preparation are not neglected of God; for he heareth the preparations of the heart, Psal. 10.17.

2. It must be stored with sacred notions, and knowledges out of the Word of God. The Law must be written in the heart: the Word of God, in the sound knowledge of it, must be hidden there, Psal. 119.11. Ier. 31.33. Isaiah 51.7. for these sacred notions have a power to master and order the heart.

3. It must be washed and purified. It must be soundly rinsed in the tears of true repentance, and then it will become very acceptable to God, through the merits of Christ a • d his mediation, James 4.8. Ier. 4.14. God greatly delights in the heart, when it is broken and contrite, Psal. 34.19. & 147.3. & 51.17.

Now for the last point: The man of the heart is then right, when

1. It is true, Heb. 10.22. that is, when it is without the guile of fraud and dissimulation; when it is as it seems to be in religion; when it had rather be good than seem so.

2. It is clean: for, Blessed are the pure in heart, Mat. 5. Psal. 51.12. & 24.4. It is a sign the man of the heart is right, when it is freed from the liking and residence of natural filthiness it was given to, and when that continual frame of vile thoughts and lusts is dissolved; especially when it strives after inward purity as well as outward.

3. When it is sound in God's Statutes, Psal. 119.80. And so it is, first, when it is careful to get warrant for every action from the Word, and seeketh doctrine and instruction, and to that end comes to the light, Pro. 15.14. & 18.15. Secondly, when it submitteth it self to the form of doctrine into which it is delivered. The heart is sound in the Word, when a man doth from his heart consent to obey, and striveth to follow the directions daily given out of the Word, Rom. 6.17. especially when it is perfect with God: and so it is when it is a willing heart, and hath respect to all God's Commandments, and desires to live in no sin, 1 Chron. 28.9.

4. When the full purpose of the heart is to cleave to God forever; Acts 11.23.

And thus of the man of the heart, or what is to be appareled and adorned. With what it must be adorned followeth: and in general, it must be adorned with that which is incorruptible.

In that which is not corruptible. ] Four things may be noted in these words; two of them are implied, two of them more express.

Doct. 1. That the things belonging to the outward man are corruptible. All things that concern him are • o: for first, his substance is corruptible; All flesh is grass, 1 Pet. 1.24. so Job 14.1.2. and besides, all his glory is as th • flower of the field. His riches, pleasures, honor, strength, beauty, health, and all he any way accounts his glory, it all will corrupt: for either vanity will consume it, or violence will take it away, 1 Pet. 1.24. 1 John 2.17. Mat. 6.19, 20. All earthly things are vanity and vexation of spirit, as Solomon shows in the whole book of Ecclesiastes.

Now if worldly things be corruptible things, then in general we should all learn divers lessons: first, not to set our affections upon these things here below, we should not set our hearts upon that which we cannot keep long. All we have, though it be not yet corrupted, yet it is all corruptible: why should we then make such haste to be rich? especially, why should we trust upon unc • rtain • riches? Secondly, seeing we shall have these things but a • hile, we should use them as such things as we cannot enjoy long; and so we should take our part of them in a sober and Christian freedom while we have them, Psalm 49.18. Eccles. 9.7, 10. and especially we should employ them to the best uses we can: And the best use to put worldly things to, is either to make friends with them, by liberality to the poor, Luke 16. or to buy wisdom with them, by spending freely for the procuring of the means of salvation for ourselves or others, Proverbs 17.16. and in general the chief use of them is, by them to make ourselves rich in good works, 1 Tim. 6.19, 20. Thirdly, seeing earthly things are corruptible, we should not envy the prosperity of wicked men, that abound not in anything that will • arry long with them: all their portion is in these things that will away, Psalm 37.1, 2. & 49.15, 16, 18. Lastly, we should all therefore be of Moses mind, rather to suffer affliction with God's people that shall possess eternal things, than with the wicked to enjoy the pleasures of sin for a season, Heb. 11.26. And in particular, both poor and rich may be instructed hereby: for rich men should not glory in their riches, but rather r • joice if God have made them low by true grace, which will last forever, James 1.9, 10. 1 Tim. 6.17, 20 and poor men that have a portion in spiritual things, should not be troubled for want of these •• rthly things, seeing if they •• d them they would last but a while, I ••• s 1.9. and therefore having food and raiment they should be content. Thus of the first Doctrine.

Doct. 2. Earthly things do not adorn a man. As they are corruptible, so they do not make a man any whit the more comely: which is true in these four senses following: First, they do not adorn a man in the sight of God: he respects it not, whether a man be poor or rich, bond or free, clothed or naked, in robes or in rags, Gal. 3.28. Secondly, they adorn not the inward man: they add nothing to the mind or heart of man. Thirdly, they adorn not with true ornament, but only with a show: for if the glory of the world be like a withering flower, what true ornament can it be to wear such withered things? Fourthly, they adorn not for continuance. All apparel for the body of a man, and all ornaments for his house or state any way, they are the worse for wearing, and will wear clean out in the end. And therefore for the use, first, how vain a thing is the pride of life! and secondly, we should therefore know no man after the flesh, but to reckon of man's worth by better things than worldly things.

Doct. 3. A third doctrine is evidently to be observed out of these words; and that is very comfortable for godly Christians, such as the Apostle supposed these to be to whom he writes; and that is, That godly Christians have right to all incorruptible things. That which is not corruptible, if they seek, they may possess. It is their own, God would have them put it on as they put on their apparel. He hath adorned his children with the gift of all incorruptible things: heavenly treasures are theirs, and they may lay hold on them, and lay them up as their certain riches and portion, Mat. 6. • 0. He grants eternal life to them that seek glory, and honor, and incorruptible things; that is, he grants them an eternal possession of spiritual things, Rom. 2.7.

Now that this doctrine may be more evident and full of comfort, it is profitable to inquire distinctly what is incorruptible, and will last always; and so we shall find by the testimonies of the Scripture that seven things are incorrup • ible.

1. • od is incorruptible, Rom. 1. and God is their God by covenant; and, as David saith, he is the strength of their heart, and their portion forever, Psal. 37.26. & 1 • 9 57. and God his mercy, and his love, and his power is everlasting. His mercy endures forever, Psal. 136. and his loving kindness •• all never be taken from him, Psal. 89.33. and with everlasting compassion he hath received them to favor, Isaiah 54. and with everlasting love hath he loved them, Ier. 31.3. and in the Lord Jehovah is everlasting strength for the protection and preservation of his people; and therefore they may trust upon him forever, Isaiah 26.4. and therefore if all people will walk every • ne in the name of his God, godly men ought much more to wa • ke in the name of the Lord their God forever and ever, Micah. 4.6.

2. The Word of God is incorruptible, and lasts beyond all end, 1 Pet. 1.24. Psal. 119.89. And this is the heritage of the godly, Psal. 119.111, 127. The truth shall be with us forever, 2 John 2.

3. The righteousness of Christ is everlasting, Dan. 9.24. and this righteousness is theirs, • o as they may put it on as a garment; and it makes them righteous before God, Rom. 13. ult. 1 Cor. 1.30. 2 Cor. 5.21.

4. God's covenant is incorruptible and everlasting Esa • 55.4. and it cannot be abrogared but the godly shall have the benefit of it forever.

5. The gifts of saving gr • ce are incorruptible; and their hearts can never • ee drawn dry, but the spring of grace will be in some measure in them. And through these graces the godly have everlasting consolation: for God's gifts and calling are without repentance, John 4.14 2 Thes 2.10. Rom. 11. This love is incorruptible, 2 Cor. 13. and everlasting joy shall be upon their heads, Isaiah 61. So the seed of saving knowledge will abide in the godly forever, 1 John 3. and their meekness, and a quiet spirit, is reckoned an ornament that is not corruptible. But of this afterwards.

6. Good works are incorruptible; so the righteousness of the just will last forever, 2 Cor. 9.9. and though he die, yet his works will follow him to Heaven, Rev. 14.13. Psal. 139.24.

Lastly, Heaven and the glory of it, is everlasting; God's kingdom is an everlasting kingdom, 1 Tim. 6.11. and that glory is an eternal weight of glory, 2 Cor. 4.14. We have an house that is eternal in the Heavens, 2 Cor. 5.1. our inheritance there is immortal, and undefiled, and withereth not away, 1 Pet. 1.3.

The uses may be divers:

Use 1. For first, it should teach us to strive to be such as may have our portion in incorruptible thing: and so we must first take oft our affections from all things that may offend; as resolved if our right eye offend us, to pluck it out; and if our right hand offend us, to cut it off; that is, to deny all sinful things, though they were as dear to us as our right hand, or right eye, Mat. 9.45. Secondly, we must be such as yield ourselves to obey the voice of Christ, and to be ruled by him. He gives eternal life to his sheep: we must be sheep then, for hearing his voice, and tractableness, John 10.29. Thirdly, we must give glory to God, and rely upon his promise of grace in Jesus Christ: we must be believers, John 3.16. Fourthly, we must by patient continuing in well-doing, still seek immortality, Rom. 2.7. Thus of the first use.

Use 2. Secondly, seeing the portion of the godly lies in incorruptible things, we should not be much troubled for the wants or losses in corruptible things. We have so large an inheritance in things that will last forever, that it should be no grievance to us, though we should want those transitory things 〈…〉 world.

Use 3. Thirdly, for this reason, such as abound in earthly things, should be 〈◊〉 more willing to distribute them, and give them for good uses, seeing those things are not th • ir portion; and therefore they need not be overcarefull for the keeping of such things.

Use • . Fourthly, hence we may gather infallibly, That the godly can never fall from grace: for God's mercies cannot corrupt or fall away, and his gi • ts are without repentance. If they could be lost, then they were corruptible as well as earthly things. But this is a comfort that must not be taken away, that God will establish Zion forever, Psal. 48.8. and though the 〈◊〉 pass away, and the lusts thereof, yet he that doth the will of God abideth forever, 1 John 2.17. and though the servant may be cast out of the house, yet the son abideth forever, John 8.35.

Lastly, we should the less fear de • th, seeing hence we learn that we have many things that will last with us, even after our bodies be rotten in the grave. Thus of the third doctrine.

Doct. 4. Now a fourth point is also clear, and that is, That incorruptible things do wonderfully adorn, and make men comely. This is the main scope a • d drift of the Text, and therefore we should the more seek after th • se things: for if we could see the beauty of the inward man, as it is adorned with grace, we would be wonderfully enamored and in love with it. No comeliness of the body can so allure, as would this inward beauty of the man of the hear: and therefore again, we should hence learn to make the more account of poor Christians. There are no persons in the world so comely as they, if we knew the worth and ornament of true grace. And so in general, we should love the godly above all people, because they are the fairest, and best adorned of all the men and women in earth: and in particular, those husbands that have gracious wives, should learn so much religion as to love them entirely, even for the beauty of the man of the Heart, though they wanted the outward ornaments of riches, or extraordinary comeliness of the outward man. Women also should especially hence learn to get grace, and knowledge, and holiness into their hearts; for their best handsomnesse is in their qualities and gifts. 'It is not their clothes, but their manners and disposition, that becomes them or disgraces them. A fair body doth commend little, if the heart be fowl; it is a small praise to have a good face, and an ill nature. Some women are like Helen without, and like Hecuba within.

Thus of the adorning of the man of the Heart in general. Now follows the particular ornament, which the Apostle commends by name; and that is, a meek and quiet spirit.

Of a meek and quiet spirit. ] Quietnesse is added to meekness, lest by mistaking the definition of meekness, they should not understand the Apostles meaning.

Now the doctrine hence to be gathered, is, That amongst all the particular virtues required in Christians, meekness and quietness of nature and spirit is a special virtue, and carefully to be sought: and in particular by Christian wives, as this and other Scriptures show, Eph. 4.2. Mat. 11.28. Zeph. 2.3. Col. 3.12.

Before I make use of this point, I must consider what is comprehended in those terms, of a meek and quiet spirit ; and first, we must know before hand, what it doth not comprehend. It doth not require that women or men should be so quiet, as not to be troubled for their sins; or not to humble their souls for sin; or that they should be careless of their callings, either general or particular; or that they should not admonish or reprove sin in others, when they have a calling and fitness.

But unto the constituting of true meekness and quietness of spirit, is requisite,

1. Freedom from the evils that disquiet and molest the spirits of men; such as are, first, anger, frowardness, fretting, and peevishness: secondly, worldly sorrow, crying, and aptness to take unkindness, and fullennesse: thirdly, distrustful cares of life arising from covetousness, 1 Tim. 6, 10, 11. fourthly, rash zeal and fierceness, or inordinate striving and willfulness; as may be gathered in the case of a Minister, 2 Tim. 2.24, 25, 26. fifthly, contention, and evil speaking, or ill language; as may be gathered from Tit. 3.2. and stirring up contention or brawls: sixthly, all inordinate desires, and reigning heart-sins, whether sins of ambition, lust, malice, or the like, I am. 1.21. seventhly, inconstancy and levity of mind. Especially it crosseth those evils which are noted to be most usual in women: such as are fretting, crying, taking unkindnesses, unconstancie, willfulness, complaining of their husbands, or the like.

2. A kind of peaceful contentment, when Christians are habitually well pleased with their condition.

3. A gentle behavior in case of wrongs or faults from or in others: so as to be, first, able to bear them: secondly, not to render evil for evil, but rather to overcome evil with goodness: thirdly, ready to forgive: fourthly, not provoked to anger.

4. A harmless and innocent behavior, Zeph. 2.3.

5. The fixing of the heart by trusting upon God, and living without care, like a little child that believes his father will provide for him, Mat. 18.

6. Lowlinesse of mind, thinking no great thoughts of ourselves, and esteeming the gifts of God in others, and accounting others better than ourselves: and therefore is lowliness so often added to the word meekness to explain it.

7. Silence from many words, from vain and rash speeches, especially provoking terms.

8. Retirednesse, when a Christian is no busy-body in other men's matters, and his feet will be kept out of his neighbors house, and refuseth to have to do with the strife that belongs not to him.

9. Tractablenesse, and easiness to be directed, or appointed, and governed: as in relation to God, it is meekness to take his zeal upon us, Mat. 11.28. and so in a wise, it is a property of a meek and quiet spirit to be easy to be directed, and advised, and governed.

Ob. But is it not lawful to be angry?

Sol. Yes, it is at sometimes, for some persons, upon some causes, and in some manner. Anger is a tender virtue, and such a one as by reason of our unskilfulness may be easily corrupted, and made dangerous.

Ob. But we must reprove or correct.

Sol. You may do so: but that you must reprove with passion, or unquietly, I read not; but rather you must reprove with the spirit of meekness. And besides, many rules are requisite to the right use of reproose and correction.

Ob. But can all this be attained?

Sol. It may, or else it would not be required in the new Covenant so often, and so vehemently urged; and the Church of God is not without instance of such as have attained it: and though in many things we may sin all, yet this virtue may be had, though not in the perfection of it.

Object. But I have desired and endeavored to attain to it, and cannot.

Sol. First, use the means to attain it yet still: it may be had at length, though not presently. Secondly, it may be doubted of many that pretend this, that they have not such desire, nor use not such endeavor in sincerity; they are not watchful and careful to look to the opportunities of this virtue, or the occasions of the contrary vices.

Ob. But may not one have comfort of this virtue, if he be at any time angry?

Sol. Moses the meekest man on earth was once angry, and Christ himself we read was angry: but where this virtue of anger is not habitually, it reigns not; and where it is, it is bridled and ordered. Or else I may answer, that the act of meekness may be interrupted, and yet the habit preserved.

Ob. But we are so provoked, and have such wrongs as are very great and absurd, &c.

Sol. Else it were no great praise to be quiet: a Mastive, a Bear, a Lion, it may be, can be quiet sometimes, if they be not stirred or provoked. There is nothing from without us can make us vicious, without the working of a vile nature in our souls.

The Use should be, first, for instruction. I may say of meekness and quietness as Christ said of humility, If you hear these things, blessed are you if you do them, John 13. Now there are many reasons should move us to be very careful to express a meek and quiet spirit in our behavior at home and abroad; as first, God's Commandment. He requireth this at our hands earnestly, as appeareth by the places before quoted, and other Scriptures, Pro. 4.24. •• condly, we have an excellent example for it in Christ; and he chargeth us, of all the things which be imitable in him, to learn meekness and lowliness of him, Mat. 11.29. Thirdly, it will be a sign of our election and true sanctification, and that God loves us, Col. 3.12. Psal. 147. • . and that we have attained the wisdom that is from above, James 3.17. Fourthly, it is a great ornament to a man, as this Text imports, and that both in the sight of God and man. A meek behavior is very lovely and comely, Pro. 19.11.

5. Hereby we shall bring much rest to our souls, Mat. 11.29. Our hearts and consciences will be at great peace, whereas there are many occasions of trouble to our consciences which flow from passion and an unquiet and cont • ntious course of life.

6. Meekness is incorruptible, it will last forever, both in the habit of it, and in the comfort and fruit of it: and besides, it will keep the spirit from such putrefaction and corruption as passion and unquietness useth to breed in the spirits of other men.

7. Meekness makes the heart very capable of grace, and of the Word of God. The heart is fit to have the Word graffed upon it when it is meek and quiet, James 1.21. and the Lord teacheth the humble his way, Psal. 25. Pro. 3.32. and he will give more grace to the humble, James 4.7.

8. God will be the protection of the meek; he will relieve them, and make them glorious by deliverance, Psal. 76.8,9. & 147.5, 6. & 149.4. Zeph. 2.3. Yea a meek spirit is a great advantage to a man's outward estate, for the meek shall inherit the earth. God loves no Tenants better than such, nor grants longer leases to any than to them, Mat. 5.6.

Secondly, this discourse of a meek and quiet spirit should greatly humble such Christians as are froward, and passionate, and unquiet; and in particular, such wives as are guilty of these or the like faults. Now that this Use may be more profitable to these Christians, I would add two things; first, reasons to dissuade them from frowardness and unquietness: secondly, I would show them remedies how to help themselves against these faults.

There be many things observed in Scripture, and which they may feel in themselves, which should move them to hearty repentance for this unquietness and frowardness; as to consider,

1. The causes of frowardness and unquietness; which are in general, their ill nature; and in particular, pride, idleness, want of love to those with whom we converse, ignorance, and love of earthly things. From these, or some of these roots, proceeds this vice.

2. That the Scripture maketh this fault to be a sign of a wicked and naughty person, Pro. 6.12, 14. & 21.24. especially where one is guilty of it in the power and custom of it; and besides, reckons it among the faults of which there is little hope of cure▪ Pro. 29.20.

3. It causeth many and vile effects: for,

1. It is a great affliction and vexation to such as converse with them that are guilty of it, as these places show, Prov. 17.1. & 21.9, 19. & 27.3, 15.

2. It is very hurtful to the party that is guilty, for it makes him run into many sins, as these places show, Pro 17.19. & 22.8. & 29.22. Psal. 37.8. and besides, it brings upon him great misery, for it makes a breach in his spirit within, Pro. 15.4. and brings much mischief upon him without, Pro. 17.20. and further, it makes him abominable in the sight of God, Pro. 3.32. & 8.13. & 11.20. and shames him almost incurably amongst men, Pro. 12.8. & 25.9, 10. and further, nobody that is wise will make any friendship with them, but everybody will avoid them as much as they can, Pro. 22.24. Wives tha • be so froward, and peevish, and hard to please, and unquiet, should much think of these things. And yet besides, it interrupts prayer, 1 Pet. 3.7. and is a great hindrance to the power of the Word, James 1.19, 20, 21. Lastly, if it be not repented of, it will bring damnation of body and soul, Mat. 5.22.

3. It grieves the spirit of God, Eph. 4.30.

Now Christian men or women that desire to mend this fault of frowardness and unquietness, may attain unto reformation, if they will carefully observe these rules following:

1. They must study to be quiet, 1 Thes. 4.12. They must not trust their own conceits of things, but with good conscience study how to prevent occasions of unquietness, and how to carry themselves discreetly, and with meekness. It doth require much study to live quietly.

2. They must be sure they meddle with their own business, as it is further added in the same place. They must be sure to place their greatest care in learning how to discharge their own duties to others, and not allow themselves liberty to suspect or censure the ways of others with whom they converse. Such wives as are so diligent to study their husbands duties, and to find fault with them in their callings, seldom or never live quietly with their husbands: whereas the Apostle here would have such wives as have ill husbands, to lay the ground of a quiet life, in the care of sound discharge of their own duties to their husbands.

3. They must heartily repent for their faults of unquietness and frowardness past, and not only humble their souls in secret before God for such sins, but also show their repentance to those with whom they converse, by an humble acknowledgement of their vile nature, and froward behavior, even in the particulars of it. Repentance for known trespasses can never be sound, if it be secret, and not made known to the parties grieved.

4. It will wonderfully help them if they pray constantly to the Lord Jesus, that left such a pattern of meekness, and to entreat him, by influence of his grace, to quiet and sweeten their natures. Beseech the Lord Jesus, even by his meekness to make us meek, and able to express his virtue in a quiet conversation.

5. They must not give place to wrath; but if they perceive their hearts rising, and inclined to passion, and provoking and censorious words, they must presently lay necessity of silence upon themselves, till they be able to speak quietly and without frowardness. This one rule constantly, for a while, observed, would breed a great alteration in their dispositions quickly, and in time wear out the force of the disease. Unquietnesse is much enlarged by the words are uttered after the offense is taken.

And thus of a meek and quiet spirit: only we may note from the indefinite requiring of meekness, That Christians and (in particular) Christian wives, must exercise meekness and quietness towards all persons, and at all times, and in all places. In all places I say, and so both at home and abroad: towards all persons, and so they must carry themselves quietly, not only towards their husbands, but towards their servants, and their neighbors, whether they be poor or rich: and at all times: they must not be young Saints, and old Devils, as the Proverb is, that is, of a soft and gentle behavior at first, and then grow froward afterwards. Age and infirmities are not sufficient excuses for vicious anger and unquietness. Besides, in that the Apostle resembles meekness to apparel, it imports, That by nature we are borne without it, our souls being as naked in respect of meekness, as our bodies be in respect of clothes; and withal, that it should be our every-days care to put on meekness, and fit ourselves for quietness, as we would put on our clothes. And further, as it is not enough to put on our clothes, but we must tie them, and fit them handsomely; so must we use discretion in the putting on of meekness and quietness, fitting the virtue to the reasons and occasions of the day.

Thus of the second part of this verse. The third and last is the reason why women should be so careful of this kind of dressing and apparel; and that is, because it is a thing of great price in the sight of God.

Which in the sight of God is of great price. ] Divers things may be hence observed:

1. That God doth highly esteem of the virtues, and true grace, and good behavior of his servants: and therefore in this place their virtues are said to be very rich in God's sight; and in the Scriptures, he gives the term of riches to their gifts, 1 Cor. 1.5. and grace is called glory, Isaiah 4.5. and God is described, as if he were in love with his people, when they carry themselves graciously, John 14.21. And this serves greatly to exalt the praise of God's good nature, and tender affection to man: and the more, because all good things in us are his own gift, James 1.17. and because our best gifts have many imperfections in them, and our best works are defiled with sin, Isaiah 64. and besides, because he greatly esteems them, even the least beginnings of goodness in his servants: as, their desires to be good, and their very preparations of their hearts to goodness, Isaiah 55.1, 2. Psal. 10.17.

2 Christians are bound in all their behavior, to carry themselves so, as that God may accept of them, and esteem what they do: and this is required of them in every state of life. They are tied to this, not only in what they do in God's house, but in what they do in their own house: This all are charged, Heb. 12.28. and so wives here, and so servants, Eph. 6. 5, 6, 7. The praise and acceptation of God should be ever before their eyes: the reasons are, because the forms and rules of all behavior are given by God: his Word is the light to our feet, and the lantern to our paths, Psal. 119. and is only able to make the man of God perfect in every good word and work, 2 Tim. 3. ult. and besides, if we do well, we are sure never to fail of the praise of God: whereas if we seek the praise of men, we may be deceived. For either they may praise us for that which is abominable in the sight of God, Luke 16.15. or they may dispraise us when we do well; or at best, their praise is mutable. And further, it is God that must reward our good conversation, Eph. 6.8. and therefore reason that he be looked after in what we do. Lastly, this is a sign of difference between the godly and the wicked in doing good duties: a godly man is known by this sign, that his praise is of God and not of men, Rom. 2.29. Mat. 6.

The Use should be, to teach us therefore in all our ways to labor to please God, and above all things to seek his acceptation. Now if we would have God pleased with what we do, we must look to divers rules.

1. We must be sure that we are not in the flesh: for they that are in the flesh, cannot please God, Rom 8.8. We must be sure we are new creatures, Gal. 6.15.

2. We must set God always before us, and remember his holy presence, Gen 17.2. Psal. 16.8. God cannot abide to be forgotten.

3. We must come to the light, that it may be manifest that our works are wrought in God, John 3.22. We must walk by rule, Gal. 6.16. and do all in faith, Heb. 11.6.

4. We must serve God in our spirits, as well as in our outward man: not as men-pleasers, or with eye service, or with outward worship; but from the heart, and with the spirit, Rom. 2.28, 29. Eph. 6.5, 6, 7.

5. We must make conscience of the least sins, to avoid them, and of the least Commandments, to obey them, if we would be great in heaven, Mat. 5.19. Divers of these are expressed in one sentence, Micah 6.8. He hath shown thee, O man, what is good, and what the Lord requireth of thee; surely to do justly, and to love mercy, and to humble thyself to walk with thy God.

6. We must avoid those sins that God especially hates; such as are swearing, Commandment 3. Deut. 28.58. lukewarmness in religion, Rev. 3.15, 16. persecuting such as fear God, 1 Thes. 2.15, 16. willful fashioning ourselves after this world, Rom. 12.1, 2. to bless ourselves in our hearts against God's curses, Deut. 29.19. through impatience or unbelief to withdraw ourselves in adversity, Heb. 10 38. and in general, all gross sins, Rev. 22.15.

Doct. 3. The best riches a Christian hath are his virtues and gifts of his mind: and therefore he saith here, they are rich in God's sight. Now they are his best riches in divers respects:

1. Because they are riches in God's sight, whereas all worldly treasures commend not any man to God, Gal. 3.28. He gives us naked into the world, and takes us himself naked again.

2. Because they furnish the best part of man, viz. his mind; wh •• ease worldly riches do only furnish men's houses or bodies.

3. Because no violence can take these treasures away. A man may be virtuous spite of the hearts of all the Devils in hell, or devilish men on earth; whereas worldly treasures may be many ways lost.

4. Because those things do make a man rich to immortality, whereas worldly riches can serve at best but for a mortal life. And therefore this point shows, that godly men that seek virtue and grace have chosen the better part, and that we should all covet spiritual gifts with more earnest affections than worldlings do outward riches. And it shows the happy estate of poor Christians: they may be very rich for all their poverty outward, Rev. 2.8. Neither may hypocrites please themselves with saying they are rich, Rev. 3.17. for God will discover their counterfeit wares. And in general, we may hence gather, that the richest men in the Parish are virtuous men.

Doct. 4. It is evident from hence, that God sees the spirits of men: our hearts are all open and manifest before him, Ier. 17.9. 1 Kings 8.39. 1 Sam. 17. Heb. 4.13. And this must needs be so, because God is omniscient: all eye, and sees all things. The Sun may cease shining, but God cannot cease seeing. Secondly, because God formed the hearts of all men, and therefore must needs know them, Psal. 33.15. Thirdly, because God by his providence doth specially watch over the world of spirits, add daily visits men's hearts, Job 7.18. Psal. 17.3. and receives presentments of all abuses. He daily tries the hearts and reins, and weighs the heart of man, Pro. 21.2.

And therefore the Use should be divers: first, to reach men to labor for inward and secret goodness, as well as outward and open conformity; and to be afraid of sin in secret: for no darkness can hide from God, the day and night are all one to him: and though no eye of man see thee, yet art thou always before the eye of God. We should therefore keep our hearts with all diligence, Pro. 4.23. And it may be a great comfort to the godly against all the scorns and censures of the world, that traduce them as hypocrites; for God sees their hearts: yea, it may comfort them against the imperfections of their works: for God seeth the preparations and desires of their hearts, and that they would fain do better. But especially this is terrible to wicked men; for if God see the hearts of men, in what case are they that have such evil hearts?

Ob. Why, will someone say, what fault can God find with our hearts?

Sol. God sees the deadness and dullness that is in thy heart in his service. He sees thy directions, and how far off thy heart is from him, when thou drawest near to him with thy lips: he sees thy hypocrisy and security, and thy double and divided heart: he sees thy carnal cavils, and the boiling risings of thy heart against him and his truth: he sees thy f ••• fullness and unbelief, and the uncircumcision of thy heart; thy unre •• h • blenesse and forgetfulness: he sees all the vanities and errors of thy imaginations, all thy lusts, and passions, and wicked desires, and all th •• fram • of thy imaginations that are only evil continually: he sees thy filthy nakedness, and all the Idols thou entertainest in thy heart: and therefore if thou wilt not perish in the eternal abomination of God, make haste to wash thine heart from wickedness, and seriously to repent of the sins of thy spirit.

Lastly, the scope of this place teacheth us distinctly, That God makes a great reckoning of such men and women as have meek and quiet spirits. There is reason for it, because a quiet mind is like to God's mind, which is never stirred nor moved from everlasting to everlasting, but is always the same; and because where the spirit is meek and quiet, there all sin is mortified, and every good gift and grace doth prosper. And this should be a great encouragement to all Christians, and in particular, to Christian wives that are meek, and live quietly with their husbands: for though their husbands should not love them the more, or esteem of this grace, hence they may see that God will like them much the better for it, and they are very comely and richly clothed in God's sight.

Ver. 5.

Por even after this man • r in times past did the holy 〈◊〉 , which tr • stead in God, 〈◊〉 themselves, and were subject to their husbands.

Ver. 6.

As Sarah obeyed Abraham, and called him Lord: whose daughters ye are, while ye do well, not being afraid of any terror.

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

The example generally considered, ver. 5. is described and commended six ways:

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

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

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

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

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

Sixthly, for the matter of it, viz. they were obedient to their own husbands.

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

First, we may hence evidently gather, That it is not enough for us to do good, but we should strive so to do it, that we might be examples to others, 1 Tim. 4.12. Mat. 5.16. Phil. 2.15. and that for divers reasons. For first God is interested in us and our works; and there is a glory due to God which must be collected from our works do •• before men, Mat. 5.16. Secondly, we must so act our parts in godliness upon the Stage of this world, that we may thereby silence and convince wicked men, that out of their hatred to the truth, and frowardness of hearts, would else take all occasions to speak evil of us, and the good way of God, Phil. 2.15. Thirdly, our Teachers have a part in our works; and we should hold forth the patterns of sound practice, that they might be comforted in our learning from them, and graced in their Ministry, Phil. 2.16. Fourthly, by this means we may do much good in helping forwards weak Christians. For as the wicked take fire from evil examples, so do the godly from good examples, both in piety, 1 Thes. 4.7. and mercy, 2 Cor. 8.16. &c. Which should work a • effectual care in all godly Christians, to strive to express such conscience and power of godliness as may be profitable to others: and so chiefly in such things as may most grace th • profession of religion, or profit others; as wisdom, mercy, meekness, just dealing, contempt of the world, affectionateness in God's service, patience, undauntednesse, or the like; especially those that be Parents, Masters, Magistrates, Ministers, that have charge of others. And this greatly reproves such Christians as undo the souls of those that belong to them (as much as lies in them) by their wicked examples; as Ministers that are examples to their people of drunkenness, usury, covetousness, pride, or the like; and Masters of families, or Parents, that give such wretched examples to their children and servants, in swearing, vanity of apparel, filthiness of life, passion, or the like.

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

The second virtue in a good example is the lasting of it. It may do good for a long time after, yea, in some cases, to the worlds end. The sweet savor of it may be freshly scented many years after: which was never true of any perfume in the world. It is a light that will not out of a long time; as here the example of these holy women, and Sarah in particular, have a fresh power to do good many hundred years after it was given, and will still have to the worlds end. The memorial of the Just is blessed. They that are to live hereafter may praise God for the good they receive from the examples of those that are long since dead, in their graves. Their works live long after they are dead. Which should be a wonderful consolation to eminent Christians that excel in gifts and good works, and have held forth a good profession before, many witnesses. And in as much as God by his providence keeps burning so long the light of the good examples of his children, it will make the more to increase the condemnation of such persons as will not learn goodness from such examples. Especially their case is fearful that have had this light in such as have been near to them; as in Parents, Masters, Ministers, • p • ciall acquaintance, kindred, or the like, and yet make no good use of it.

Thirdly, we may hence gather, That a good example ought to be given, and may be taken from women as well as men. Pro. 31.28, 29. Mat. 26.13. Tit. 2. 3, 4. And the reason is, because God is no respecter of persons, but gives his gifts and graces to women as well as men; as Scripture & experience shows. And besides, as their ill example may make the word of God to be blasphemed, Tit. 2.5. so why should not their good example become godliness, & profit others? And this point should teach women, if they will profess Religion, to look to their ways, and strive to give good example, especially aged women, Tit. 2.3. And withal, it may be a comfort to that Sexe, that God should use their service to do his work, and many times to teach men by their ways and works, God hath raised up the glory and light of many worthy women, and they have been as eminent for holiness & good works, as men have been. Thus in general.

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

1. That the patterns of well-doing, or the rules of life have been the same in all ages. There is no more required of Christians now, than was required of God's servants in former time: which should make us the more willing to bear God's yoke, and to do the task that God sets us.

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

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

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

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

For the first; antiquity is ill pleaded in the case • follo •• ing: as▪

1. When antiquity is counterfeit: when that is called the old time, which in comparison was but yesterday; as the Papist lead us to the ages not long since past, and will not permit us to look higher to the times of the Prophets and the Apostles, which is the true antiquity.

2. When antiquity is pleaded to confirm 〈◊〉 in doctrine. And so the doctrine was never a whit the better, that caught the law of God 〈◊〉 only bind the outward man, & not the heart; & the outward man • oo but in some higher cases. And therefore our Savior rejects the errors of the Pharisees, though they would confirm th •• by the sayings of old • ime • punc; Mat. • . Io • . • 5. • 0.

3. In the case of sin; sin is not the better for the oldness of i • , 〈◊〉 the worse, therefore the old man must be mortified, and all old things must be put away, 2 Cor. 5.17. As an old leprosy is worse than a new Lev. 13.11. so their hatred was the worse, because it was old, Ezek. 25.15. And the godly pray, Remember not against us our old iniquities, Psal. 79.8. and the wicked are condemned for not purging out their old sins, 2 Pet. 1▪ 9. and all men should purge out the old leaven, 1 Cor. 5. And as in the sins of life between man and man, so about God's service old courses are barefull, if they be idolatrous and superstitious: and therefore they were condemned for doing after the old manner, 2 Reg. 17.34. and they are reproved by the Prophet Jeremiah, that so commended the old times of Idolatry, Ier. 44.

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

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

6. When old times are pleaded of purpose to lessen the glory or profit of the present works of God's power and mercy, Isaiah 43.18. And this way the Pharisees offended, that, to avoid subjection to Christ and his doctrine, would magnify Moses and the Prophets of old time. And so do those people offend, that commend the old Teachers more, that are dead or absent, and will not profit by those they have, Mat. 23.

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

8. When particular Christians do mis-apply it, to confirm them in their unbelief or doubting; as if God did not regard or accept as informer times: whereas if we serve him in uprightness of heart, he will accept our offerings as in the days of old, Mal. 3.4. And if we get David's affections to God and goodness, and will attend upon God's mercy in the means, we shall have the s •• e mercies of David, Isa, 55.1, 4.

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

Now follows to show in what cases respect must be had to Antiquity, and old times. And so Antiquity commends,

1. The works of God's power and mercy, Deut. 32.7. 2 Kings 19.25. Psal. 44.2. and God is well pleased to be urged with arguments taken from his old dealing with his people: Arise as in the days of old, Isa. 51.9. so in Mich. 7.14, 20, and bath left the memory of them upon record, that we might thence confirm our weak faith.

2. The particular experiences we have had of God's goodness towards us. Thus David remembers days of old, Psal. 77.6. & 143. • .

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

4. The public orders of the Church about the circumstances of God's worship, as the orders of the Jews, to have the preaching of Moses in every City on the Sabhath day, Acts 15.21. This order is the more observable, as few other reasons 〈◊〉 because it was so in oldei ••• .

5. God's Commandments. It is an argument of weight to persuade to obedience, when it can be shown that that Commandment is an old Commandment, John 2.7.

6. In things that one doubtful or difficult, such respect is to be given to Antiquity, as men should not rashly oppose their own or other men's new conceits; so as due respect be had to equally comparison in the nature of the things questioned, John. 32.6.

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

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

1. That holiness in the first Table, is required of women as well as men: and they are bound to the duties of God's worship, and to be religious women, as well as to the duties of the second Table, to be chaste, merciful, faithful, diligent in the affairs of the family, or obedient to their husbands. Which serves to confute those men, that say women need not be studious in matters of Religion; it is enough for them to be good house-wives, and obey their husbands. And withal, it may comfort women in the practice of the duties of Religion; for by the commendation given of holy women in this Text, it appears that God accepts holiness in them as well as in men.

2. That all holy women did make conscience of subjection to their husbands: and therefore the Apostle speaks indefinitely of all holy women. And this is the more evident, because amongst all the infirmities noted in any godly woman in the Scriptures, yet there is no example of a godly woman that did customarily live in the sin of frowardness or rebellion against her husband: the instance of Zipporah is but of one only fact, and the error seems to be as much in her judgment as in her affections. And this doctrine should light very heavy upon many wives, that profess Religion in these times, and compel them to reform their hearts and behaviours in their carriage towards their husbands: for this Text doth import, that they want holiness that are not subject to their husbands, and live in customary frowardness and unquietness.

3. That Christian women ought to study the example of holy women in old times: and therefore they should do well to get a catalogue of the praises of godly women in Scripture, to lay before them for their imitation; and so they should learn of Sarah reverence to their husbands; and of Rahab and the Midwives of Egypt, to show mercy to God's servants in distress; and of Ruth, obedience to their parents, and constant love to religion; and of the Shunamitish woman, 2 Reg. 4.8. &c. and of Lydia, Acts 16.14. and of Ph • be, Rom. 16.2. to be entertainers of God's servants, and to succor them; and of Hanna, to be humble, and patient, and devout in prayer; and of the good woman in the Proverbs, chap. 31. and of Priscilla, and Sal • mons mother, P •• . 30.1, 2. and Timothies mother and grand-mother, 2 Tim. 1.4. to get the law of grace into their lips, to instruct others; and of that woman in the Proverbs, to be painful in labor, and to be wise in oversight of the labors of their servants and children; and of Hester, to keep religious Fas •• to God, with their maids and children, Hess. 4.16. and of the Virgin Mary, to lay up the words of Christ in their hearts; and with Mary Magdalene, to love Christ with all tenderness, and to bewail their sinswith sorrow▪ and to sit as Christ's feet to hear his words; and of Elizabeth, to live without offense, L •• e 1. and of Dorcas, to be merciful to the poor; and of the holy women, mentioned Heb. 11.3. to be constant professors of the truth in the times of persecution.

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

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

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

2. By their fear in anything to displease God, and their care to keep his Commandments, and to cleave to God, 2 Reg. 18.4, 5, 6. doing his work whatsoever come of it.

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

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

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

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

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

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

9. By the joy and contentment they take in the house of God; their hearts flourishing like a green Olive tree, when they hear of the doctrine of God's goodness, and feel the refreshing of his name, Psal. 52.8, 9.

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

Yet by the way we m •• t know, that godly persons that do truly trust in God may be burdened with cares, but yet they cast their burdens upon God when they feel them, Psal. 55.22. They may be afraid, and yet trust in God, Psal. 56.3. They may cry and make great moan, and that a long time, Psal. 69.3. They may seem to want strength, and yet renew their strength, Isaiah 40 ult.

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

1. Because it is a supernatural power in any man or woman, because it is grounded upon things not seen, Rom. 8.24.

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

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

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

1. It establisheth a man's heart, and makes it fixed and immovable, Psal. 112.7, 8. & 31.24. so as he can endure things that are almost beyond belief, if it be rightly exercised, Isaiah 14.32▪ coh. Psal. 27 • .3.

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

3. It openeth for us a most comfortable entertainment in God's house: our hearts that can trust in God's mercy drink out of the rivers of his pleasures, when we come into his house, and are satisfied with his goodness, Ps. 36.7, 8.

The use of this point may be divers▪

1. Such as find want of this grace should use▪ all means to attain it. And that we may be able to put all our trust upon God, we must look to these rules following:

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

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

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

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

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

6. We must be sure we do not draw upon ourselves needless troubles, Pro. 28.25. and when we are in a good way, we should not give way to our own vain fears, Pro. 29.25.

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

Secondly, seeing to trust in God is such an excellent grace, such as do endeavor to practice this trust in God must look to divers rules in the exercise of it, which are necessary to a right trusting in God: as,

1. They must trust him with their hearts: their souls must trust in God, Psal. 57.1. & 28.8.

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

3. They must trust in God at all times, continually, and with praise for what they have felt of God's goodness, Psal. 62.8. & 7 • .14. Isaiah 26.4.

4. If God do defer to answer our hope, we must wait for the Lord: their souls must wait, Psal. 130.5, 6.

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

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

7. Their trust in God must be joined with an awful fear of God, and sense of their own unworthiness: they must not be conceited persons, or despise the care of their ways, Psal. 147.11.

8. They must declare all God's works, that is, they must labor to glorify God, by telling others of the experiences they have had of God's goodness, Psal. 73. ult.

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

10. They must believe above hope, and under hope: they must rest upon God's promise, how unlikely soever the performance seem to be, Rom. 4.18. Thus of the second Use.

Thirdly, we may from the reasons of this doctrine gather evidently, That all God's servants, that trust in God, are in a wondrous safe condition, as David shows of himself, Psal. 18.2, 3. Neither may they say that they cannot look that God should be to them as he was to David ; for God hath given his word for it, that he will be good to all that put their trust in him, 2 Sam. 22.31. Psal. 34.22. and therefore all true Christians, that find themselves prone to fear or discontent, should speak to their souls, and chide their own hearts as David did, Psal. 43.5. See Isaiah 30.2.

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

Doct. 3. It is a special praise in women to trust in God; and the more praise, because it is so rare in women, who use to rely upon either their parents or their husbands, to provide for them, and seldom look up to God. And besides, it produceth excellent effects: for it makes them subject to their husbands, and that with all quietness, and meekness, and fear to displease their husbands, as is implied here. And besides, women that trust in God will be a great help and comfort to their husbands in their crosses: they will encourage them to rely upon God, in whom they put their trust, which very help is worth great riches. The Use should be therefore to persuade wives to be the more careful of their faith and trust in God, and to look to it that it be a true faith, and a right trust in God: for such wives as are a vexation to their husbands by their carelessness, and frowardness, and unquietness, and such as are so far from comforting their husbands in distress, that they rather add affliction to their afflictions, by censuring them, and crossing them, they may justly fear that their trust in God is not right. Yea, it maybe observed, that some wives that profess religion, and are unquiet, and live frowardly and stubbornly towards their husbands, they are unquiet in their consciences too; and when crosses come upon them, call their faith into question, and cannot be established in their trust in God. And it is just with God it should be so, that such women as dare live in known transgressions against their husbands, should not know their portion in the consolation of God: God will not be loved when their husbands are not loved.

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

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

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

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

• 1. What she did, viz. she obeyed Abraham, calling him Lord.
• 2. What fruit will follow to Christian wives if they follow her example, viz. they shall become her daughters.
• 3. Upon what condition they shall obtain that honor, viz. if they do well, and be not afraid of any amazement.

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

1. Such as glorify God by believing, and keeping his covenant, and patient bearing of adversity, shall be blessed of God; and in particular, shall have this blessing of a happy posterity. A godly life brings God to us and our families, and an ungodly life drives him away.

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

Obeyed Abraham. ] Divers things may be noted hence.

1. That obedience is the chief thing required in the subjection of wives: showing how Sarah was subject, he saith, she obeyed him. The main thing required of wives, is to be ruled by their husbands. Those wives transgress, that are not careful to see that done which their husbands require, and with reason require: and those that cross their husbands, and vex them, by opposing or censuring; especially those that will not be quiet unless they may do what they list, and rule their husbands.

2. That as much is due to every husband, as was due from Sarah to Abraham ; else this argument of the Apostle had not been good. They might have said that Abraham was a great man, and holy, and wise, and loving, &c. but the Apostle requires, that what women would do, for the substance of obedience, if they had Abraham to their husband, that must they, do to him that is now their husband. And the reason is clear, because God's commandment in the moral Law prescribes the same honor to be given to all husbands: and in the New Testament obedience is required of all wives to all husbands. And this was the more observable in Sarah, because in obeying Abraham, she was fain to leave her own country, and be exposed to a world of pains, and danger, and wants.

3. That the discharge of domestical duties is a good work, and shall be had in everlasting remembrance. Though all good wives have not the honor to be written in God's book of Scripture, and praised therein, yet they have the honor to be written in God's book of Remembrance, which shall be opened at the last day; and so contrariwise.

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

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

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

3. We may here observe the wonderful goodness of God towards his servants, that in a great heap of sin, can see and accept of a little spark of true grace. The whole sentence of Sarah was vile and profane, only that word was good: God praiseth her for that was good, and passeth by the great fault she committed. Yea we may note, that God is so well pleased with her loving subjection to her husband, that he is content to forgive her great sin of unbelief against him. Yea it is probable, that her great respect of her husband made her the more willingly to believe God's promise afterwards: for, Heb. 11.11. she is commended, judging God to be faithful, who had promised her a child, though at first she laughed at it.

Whose daughters ye are. ] Godly women may be said to be the daughters of Sarah three ways.

1. If Sarah be taken mystically for the new Jerusalem, as Gal. 4.

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

3. In respect of spiritual kindred and alliance: Christian women are as near a kin to Sarah as if they were her own daughters.

So that the main doctrine from hence is, That there is a spiritual kindred and consanguinity between the godly: about which, from this place we may observe divers positions.

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

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

3. That this kindred doth confer a real honor upon every Christian: so as the Christian wives are as truly great as if they were immediately descended out of Sarah's womb.

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

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

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

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

The Use may be, first, to comfort godly Christians against the want and loss of carnal kindred, and to teach us all to honor su • h as are truly godly; for they are the only excellent ones, and have the greatest and best kindred in the world. Yea, we should prefer our godly kindred before our carnal, in the dearness of our love: and the godly should show all duties of love one to another, as they that are mothers and daughters, brothers and sisters in the Lord, and so should stand one for another, as men would do for their carnal kindred.

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

So long as you do well. ] Observe hence;

1. That Christians obtain not the proper privileges of communion of Saints, unless they do well▪ None but Christians that lead a holy life have the honor of true spiritual kindred with Christ and the Saints, Mat. 12.49, 50. Wicked Christians are a kin to the Devil.

2. That we are bound only to imitate that which is good in the Saints, not their sins. They must follow Sarah in her well-doing: they must not imitate her in her frowardness, Gen. 16.5. nor in her bold adventuring of her chastity, though it were upon pretence of saving her husbands life, Gen. 12.11, 12. And this condemns those women that so willfully allege the example of others to uphold them in such behavior as their own consciences tell is naught.

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

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

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

Answ. Impenitency in any sin will stain any action, though it be in it self never so good, Isaiah 1.13, 16.

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

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

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

5. Unwillingnesse defiles a good action, when it seems evil to us to serve God, Josh. 24.14. when our works are dead works, Hebr. 9.14. Deut. 28.47.

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

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

8. Inconstancy shames any action, when we are weary of well-doing, or wavering, or decline and go backwards; their righteousness being as the morning dew.

Quest. Can anything we do be well done, seeing all our righteousness is as a menstruous cloth? Isaiah 64.6.

Answ. Our works in themselves are none well done, but by God's indulgence assured unto us in the new Covenant: where he,

1. Accepts the will for the deed. It is well done when our desire and endeavor is to do it as well as we can.

2. He beholds the work in Christ, and for his intercession passeth by the evil that cleaves to our best works.

3. He regards it as proceeding from his own Spirit in us, who causeth us to do good, and worketh our works for us; as in the instance of prayer, Rom. 8.26. Thus of the fourth observation.

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

1. Because he hath so little time left to work in. He should walk in the light while he hath the light; the night will come when no man can work: and the rather, since he hath lost so much time in doing works of darkness, he should now redeem the time, Eph 5.15. 1 Pet. 4.2, 3.

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

3. Because we have our task set us, and ever the more work we do, the sooner we shall fulfill the measure prescribed us,

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

5. Because God is faithful, and will not forget our works and labor; we shall be rewarded accordingly. If we sow sparingly, we • hall reap sparingly, 2 Cor. 9. Heb. 6.11. Gal. 6.9. God giveth us richly to enjoy all things in this world, 1 Tim. 6.17. and our continuance in well-doing will be marvelously rewarded in heaven, Rom. 2.7.

Now, that we may do much good, we must p • ay God to establish us in every good word and work, 2 Thes. 2.17. and withal, we must furnish ourselves with directions out of the Scriptures, and study the rules of life there prescribed, 2 Tim. 3.10, 17. James 3.17. and then we must be sure to make use of all the opportunities of well-doing.

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

If they be referred to the exhortation to subjection to their husbands in the manner before shown, then the sense may be, that they should not fear that they should be misused if they were subject: or else it limits the manner of subjection, that they should not be subject only for fear, or out of baseness of mind; fear should not be the ground of their obedience, but conscience of God's Commandments, and love to their husbands.

If they be referred to the example of Sarah, they may be taken either as a promise, or as a condition; as a promise thus. If they imitate Sarah in well-doing, they need not be afraid of the troubles of a married estate; for by this course those troubles will be prevented, or the tribulation they shall have in the flesh will not be great. Or they may bethe second, as a condition of their filliation: if they will be Sarah's daughters, then they must learn of Sarah to bear the troubles and afflictions may befall them and their husbands, without disquietness and amazement. Sarah could leave her own country, and was a comfort to her husband; and we never read that she any way discouraged her husband, or complained of misery, though she was fain to live in many strange places, and had not at any time any certain abode anywhere.

But I think the words may be interpreted in general, as containing a prohibition of excessive fears and consternation of mind, which is often found in women, to the great offense and disquieting of their husbands. The word translated Amaz • meant, notes such a perplexity of mind, in which one is almost at his wits end: and therefore the Verb of which this Noun is derived is used in the New Testament only in these cases, as in the cases of rumors of wars or seditions, ready to seize upon a people, Luke 21.9. or in the case of a conceit that one sees a ghost or spirit, Luke 24.37. And such as either of these do women sometimes fall into: and this the Apostle forbids.

He doth not forbid all fear: for they must fear their husbands, Ephes. 5. ult. and they must fear God, 2 Cor. 7.11. Nor doth he severely tax that natural fearfulness in women which follows their sex, but only such desperate vexations or passions as suffer them not to make use of their trust in God, or love to their husbands.

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

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

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

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

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

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

Ver. 7.

Likewise ye husbands dwell with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, as being heirs together of the grace of life, that your prayers be not hindered.

HItherto of the duties of Wives: the Husbands duty follows in the words of this Verse. Where three things are to be observed:

• 1. The proposition of their duty; Husbands dwell with them.
• 2. The exposition, showing how they must do it, viz. as men of knowledge, and such as honor them.
• 3. The Reasons; which are three:
  • 1. Because they are the weaker vessel, and therefore need to be carefully and continually well used.
  • 2. Because they are both alike heirs of God's grace.
  • 3. Because else their prayers and God's service will be much interrupted and hindered.

In the Proposition may be observed, First, the word of connection, Likewise. Secondly, the term of application, Ye. Thirdly, the persons charged, Husbands. Fourthly, the duty imposed, viz. Dwell with them.

Likewise. ] This term binds these words to the former, and shows, that God doth charge husbands to look to their duties, as well as wives. Now if God charge the husband, it imports, that evil husbands must give account to God of all the evil they do: though no law of man punish them, yet God will, that gave them this law. And withal, it may comfort such husbands as are censured without cause: God that hath given them their charge knows their integrity, whatsoever foolish wives object, or a vain world imputes to them. And in general, God will accept and reward the careful behavior of good husbands.

But before I proceed, two questions may be asked.

Quest. 1. Why are husbands charged in the last place?

Answ. There may be two reasons given of it:first, to show the respect that God gives to husbands. He first by his precept informs his wife before his face, and shows him a pattern how he shall walk towards him; and therefore now may the more willingly attend to his own duty. Secondly, because things last spoken, have usually the greatest and longest impression upon the heart: and this is a matter of greater consequence, that the husband be soundly careful of the discharge of his duty. The well-being of the family, and the well-doing of both man and wife, depends much upon the husbands right behavior. If the head be out of order, how can the body be well? and the wife being the image of the husband, what shall she learn of him if he give an ill pattern? If the eye be dark, how can the body be light? If the Pilot of the Ship be ignorant and careless, what safety can the Ship be in? Besides, what a world of hurt will the ill example of the husband do in the family, either in children or servants?

Quest. 2. But why are husbands charged with so few words?

Ans. Because it is to be supposed, that they have a larger knowledge of God's will. And besides, in that tender age of the Christian world, the Apostles in discretion said less to superiors, to avoid provocation of irreligious husbands, and the better to allure them to the Christian faith, when they should see their wives so largely instructed in their behavior towards them. And further, ever the shorter their lesson is, the more shame for them not to learn it, and show themselves exact both in the understanding and in the practice it.

Ye Husbands. ] God speaks to them in the second person, to import, that they should hear these words, as if God were present to speak to them in his own person; and withal, to teach them that the right hearing of this doctrine, is for every man to hear it as spoken directly to himself. God doth single them out to hear their charge, and speaks to them as if he named them in particular.

Husbands. ] The persons charged are husbands: and the word is a term that imports that special relation, in which God binds one man to one woman; investing the man in prerogatives of a superior in that union.

Before I come to the duty charged upon husbands, it will not be unprofitable, by way of preface, to use some motives to such husbands as will make conscience of their ways, to persuade them to be very careful of their charge. The reasons used in the Text afterwards I will not now meddle withal, but only put them in mind of some few things which ought to be effectual to persuade them. The motives may be drawn from four fountains.

1. From commandment: and there let them consider who commandeth them, and how. Who commandeth them; and so let them mark, first, that God himself hath given them their law of walking. They are not tied by man's laws, but by God's own law. Secondly▪ God speaks to them by the Ministry of great Apostles: it was one part of the Commission of those high Ambassadors (sent into the Christian world) to give husbands their charge. Thirdly, it should somewhat the more move them▪ that S. Peter was himself a married man, and therefore did practice what he taught them, and did know by experience, that a husband mightwith comfort undertake this task. And then it should much move them, to observe how God hath given his commandment to them: he first chargeth their wives, before he char •• t • them. And besides, he hath given a long charge to the wives, & but a short charge to them▪

2. From their relation to their wives. They are their wives heads, and therefore should be careful how they order themselves. They are the life of their lives, as it were: God hath made the wife to depend upon them for comfort, and direction, and preservation.

3. From their prerogatives: God hath given them great power more than the wives. They are heads to their wives: and besides, they are images of Jesus Christ: they show in the family what Christ is in the Church: they do as it were act Christ's part, and resemble him in his relation to the Church: and therefore they had need to think of it, how they carry themselves. They are types of Jesus Christ, and will they shame him by acting folly, passion, pride, and dissoluteness? Did Christ do so to the Church? Besides, it should much move him, that God hath, in the most things, left the husband free from the laws of men. He hath no man to control him in his office; and hath not God made him both King and Priest in his family? His household is a little Kingdom, or a little Church, where he is of sovereign power, and hath great supremacy; and if the world acknowledge not the glory of his place, yet it is acknowledged in heaven.

4. From the manner of his coming into this relation: he was not borne a husband, but made so, and made so by the gift of God: for God gave him his wife, as he did Eve to Adam : yea, let him consider that God gave him the wife that was of his own choosing, and whom with so much desire he longed after, and, it may be, prayed for. But especially let him consider that God hath bound him to his wife by covenant; yea, that he hath bound himself to God by covenant for this thing; yea, that the oath of God is upon him: he hath sworn before the Lord to do his duty. Thus of the general motives.

Further, in that he said Husbands indefinitely, he shows thereby, That all husbands are bound to observe this charge, and all alike. God chargeth rich, learned, wise, godly husbands, as much and as well as poor, unlearned, and ill disposed men. Two Uses may be made of this point: for first, hereby we may see clearly that outward things make no difference before God: when God gives a law he gives it to all men, as if they were but one man. Civil difference of blood, nations, calling, condition, or common gifts▪ makes no exception from any, when God gives his law. Secondly, such husbands as find an outward difference from other husbands, either in their gifts, or greatness of means, or highness of office or calling, should lay aside all thought of such things, and show as much respect to their wives, as any other men that have no such things to boast of. And yet one thing more I may add to such hearers as hear this doctrine; seeing God chargeth all, they should take heed of that common fault of thinking of other husbands▪ and how the doctrine will fit them, and so neglect application to themselves.

Dwell with them. ] The duty charged upon husbands is contained briefly in these words; and under this phrase of dwelling with them is comprehended in effect all essential matrimonial duties: for it imports,

1. Not only cohabitation,but also,

2. Separation from all the world, to a special fellowship with that woman.

3. Communion of goods. They that must be partners of God's treasures in heaven, must be partners in all outward blessings. All things should be common: so as the husband must provide maintenance for his wife, and that not only while he lives with her, but he ought, as he is able, to provide for her maintenance after he is dead.

4. Mutuall benevolence, or the mutual use of each others bodies, 1 Cor. 7.

5. Delight in her company, so as to be loath to be absent from her: it is not enough to be with her, but he must dwell with her, Pro. 5.19.

6. Serving of God together, as the last reason in the end of the verse shows.

Now divers reasons may be given of this, why husbands should dwell with their wives.

1. From the institution of marriage divers things may be noted: as, that God said, he would provide a helper for man to be before him, Gen. 2.18. and besides, Adam confessed she was bone,and flesh of his flesh, which the Apostle urgeth, Eph. 5. And further it is said, For this cause shall a man leave father and mother, and cleave to his wife, and they shall be one flesh. All which imports a necessity of living together.

2. From the example of Christ: husbands should love their wives, as Christ loved the Church. Now, how Christ desires to be with the Church, may be seen in the Canticles ; and he hath promised he will be with his Church to the end of the world, Mat. 28.

3. From the unnaturalness of the offense of living asunder. Did ever any man hate his own flesh? saith the Apostle, Ephes. 5. or can the arm or head in the natural body, live well from the other parts of the body? no more either comely or convenient is it for husbands to live from their wives.

The use is therefore, for great reproof of many husbands, that have so little desire or delight to converse in this holy and loving manner with their wives, but study all occasions to draw them from home: yea some men had rather live abroad with their dogs or hawks, than at home with their wives. But especially, those beasts are abominable, that leave the society of their wives, to follow strange women, that is, Whores.

Secondly, here is somewhat for wives too: If they would have their husbands to keep home, and delight in their company, they must labor to be amiable, and pleasing, and study to be quiet and obedient, that their husbands may be encouraged with delight to live with them.

Again, the indefinite propounding of the duty, shows, that they must dwell with them at alltimes; not for the first quarter after they are married, but forever, and that for conscience sake, not only to avoid shame, or the displeasure of the wives friends, or only while her portion lasts, or for such like carnal respects.

But before I leave this point, something would be said of four cases of absence, which may be put: as first, the case of absence in respect of calling: secondly, the case of separation from bed and board: thirdly, the case of nullities: fourthly, the case of divorce.

For the first, when God gives a man a just calling to live from his wife, or to go into foreign parts, it is lawful to forbear cohabitation for the time: as in the case of Soldiers, or Merchants, or Ministers, that are called to exercise their Ministries in remote places. In these cases, when the wives cannot or will not go with them, they may lawfully live absent; yea, though their wives consent not to it: because all relations to man must give place to our relation to God. Now when God calls any man to any employment, no man can disannul that calling; and therefore such in the Ministry as have lawful callings to exercise their Ministries in other countries, and have not fit employment at home, do very sinfully when they refuse to preach the Gospel in such places, upon that silly pretence, that they cannot get their wives to consent.

For the second, viz. the case of separation from bed and board, it is for the most part very wicked and abominable; because we have not either commandment, or permission, or example of any such in the Word of God. And besides, experience shows it breeds a world of scandalous inconveniences: though I doubt not, but in some special cases the Magistrate or Church may cause such a separation for a time; but as it is ordinarily practiced by divers husbands and wives it is very vile.

For the third, viz. the case of nullities, we must understand, in divers cases, though the man have bound himself by the contract or consummation of marriage, to the woman, yet he must not dwell with her, because such contracts and marriages are mere nullities in the sight of God, and of no force.

1. If he marry her that is divorced for any other cause than fornication, Mat. 19.9.

2. If the marriage be incestuous, that is, within any of the degrees prohibited in the law of God: see Lev. 18. Which laws were not ceremonial or political, but moral and natural: which may appear, as by other reasons, so by this one; God (saith he) did destroy the Nations for such incestuous matches, Lev. 18.24. Now God could not punish the Nations for breaking a law was never given them. The ceremonial and political laws were given to the Jews, and not to the Gentiles: thus it was not lawful for Herod to have his brothers wife; nor must the Corinthian that married his fathers wife be suffered to dwell with her, 1 Cor. 5.

3. Divi • es generally agree, that if there be a precontract with another person in verbis de praesenti, in the words of the present time, made with consent of parents, &c. then the marriage after with another is a mere nullity, and such dwelling together is wh • redome. Zanchius brings reason for this from the law of God and Nature, and civil and common laws.

4. If a marriage be made without the free consent of the parties, or in cases where they are not able to give a free con • ent; as in the marriage with children under age, or with mad men, or persons that are drunk when they give consent, and do disclaim it when they are sober: These are nullities in the common opinion of Divines of all sorts: and the reason is, because the consent of parties is essentially requisite to such a bond.

5. If there be error personae, an error of the person, that is, if a man mean to contract marriage with one person, and another person is given him; as when Leah was given instead of Rachel to Jacob. Divines agree that Jacob might have rejected Leah, and that his own consent afterwards did only bind him to dwell with her. But yet error about the condition or state of the person is no nullity. If a man contract himself to a woman he thinks to be a free woman, and she proves a bond woman; or he thinks he marries with a rich woman, and she proves a poor woman; these errors do not cause a nullity, he must live with her for all this.

6. If marriage be contracted with such as are utterly and incurably unapt for marriage, this marriage is a nullity; as in the case of Eunuchs, some kinds of incurable palsies, or the like. And about this I find no difference amongst Divines.

Zanchius and some other Divines go further, and pronounce nullities in the cases following▪ as,

If marriage be contracted, yea, and celebrated without the consent of parents. He brings many arguments from the Law befo • e Moses, and from the Law of Moses, from the testimony of the Apostle Paul, and from the laws of Nations, and from the Fathers.

If marriage be contracted or celebrated with such as have any notorious contagious disease, which is known to be incurable, as the Elephantiasis, or worse kind of leprosy, or the like; because this will prove a mischief to the party clear, and to his children, and to the Common-wealth; and God ordained not marriage to be a mischief, but a help.

If marriage be celebrated with a woman that is found to be with child by another man.

Yea, he inclines to those that think the marriage of a Christian with an Infidel, as a Jew, Turk, or Pagan, as being the known and professed enemies of Christ, is likewise a nullity. He gives many probable reasons, and quotes divers authors for the opinion.

But for my part, I dare not venture so far, especially to be peremptory in it: much less have I attained to the learning of those Divines, that think Veneficium versus hanc, Witchcraft disabling a man towards that woman only, to be a sufficient cause of a nullity in the marriage. Thus of the case of nullities.

For the case of divorce, I think that rule of our Savior binds peremptorily, that no man may put away his wife, but only in the case of fornication, Mat. 19.9. In that case a man (making a lawful divorce) is not bound to cohabitation, but freed from it, and must not dwell with her anymore. If it be objected, that in the case of disertion, when an Infidel forsakes a believer, the Apostle faith the believer is free. I answer, that this is not a case of divorce: The believer doth not for the business of Religion put away the unbeliever, yea, the Apostle shows he ought not, 1 Cor. 7. only if the unbeliever will depart, let her depart. And so by the willful departure of the Infidel, the Christian is freed from the bond of marriage, as Divines conceive; which is a kind of nullity, but not a divorce. But then a great respect must be had to the kind of unbeliever: not every wicked man or woman; nor every person that professeth a false religion, but such an unbeliever as is a professed enemy to the Name of Christ, is the unbeliever the Apostle speaks of.

Yet one thing more I must add about the case of disertion, when the disertion is for other causes than Religion, if it be willful or inevitable, then the party diserted is freed from this charge of cohabitation; freed, I say, for a time, till the diserted return: and if he never return, the party forsaken is forever free. Thus of the proposition of their duties: the exposition of it follows.

According to knowledge. ] By knowledge, I take it here meant that Christian knowledge of Religion and the Word of God, which godly husbands had attained by the Gospel: for, in the end of the verse, he speaks of husbands, as heirs of the grace of life. And so before I come to show what special things, in the manner of cohabitation this knowledge doth charge upon husbands, I would consider of some doctrines in general, implied by the words: as,

Doct. 1. That the knowledge of God's Word is a gift of God to be much accounted of: and therefore the Apostle here for honor sake to the man, mentions this grace rather than any other. And that knowledge is a precious thing,or a great treasure, may appear divers ways. First, by the seat and use of knowledge: it is a gift that adorns the mind of man, making him by his inward understanding to see excellent things. It is a great benefit to have senses to discern things without us: but this divine light that God puts into the understanding of man, gives to the understanding power to see admirable things; especially, when it is spiritual light, it shows a man the differences between good and evil, and reveals such glorious things as no senses can reach to. Secondly, by the author of it: God is the father of light, and dwelleth in light, I am. 1.17. and it is the special glory of Christ's divinity, to lighten every man that comes into the world, John 1. and the holy Ghost claims a part in this glory, to give illumination to the mind, 2 Cor. 3. Thirdly, by the testimony God gives of the worth of knowledge, e • pecially when it is spiritual and religious knowledge. 〈◊〉 is called riches, 1 Cor. 1.5. and preferred before all outward things in the world, Ier. 9.2 • . and Christ accounts it a great sign of special friendship, to communicate knowledge to his Disciples, John. 15.15. and God gave Jacob a greater portion when he gave his word to him, than he did give to all the world besides. He did not so with other Nations, Psal. 1. Fourthly, by the accounts Christ gives unto his Father of the discharge of his office: he is careful to prove that he hath given knowledge to the men God gave him, to prepare them for eternal life, John 17.6, 7, 8, 26. Fifthly, by the relation it hath to God himself: it is a part of the image of God in the new man, Col. 3.10. Sixthly, by the contrary: it is accounted a great sin and a curse to want knowledge, Hosh. 4.11. and other gifts or services are rejected as vain, if this grace be not had; as Zeal, Rom. 10.2. Sacrifice, Hos. 6.6 and therefore such as want knowledge should shake off profane sluggishness, and vain objections, and seek to be rich in knowledge, as the men in the world do to abound in wealth, Pro. 4.7. & 2.4. And such as have knowledge should strive to increase it, and be thankful to God for his great mercy in giving them knowledge, and the means of it.

Doct. 2. Knowledge is required of all sorts of men. Not of Ministers only, but of private men; of all husbands, yea, and of all men before they be husbands: because so soon as they have wives, they are charged to show their knowledge, John 1.9. 1 Cor. 8.1. 1 Tim. 2.4. This condemns the sacrileg • ous humor of those persons that are like the wicked Lawyers our Savior speaks of, Luke 11.52. which take away the key of knowledge from private men, either by their opinions hindering others from seeking knowledge, with their errors mudding the clear fountain of God's Word; or by their power, restraining the means of knowledge from the people. And withal, this should stir up all sorts of men to seek knowledge, and use all means to attain it, as they will give their account unto God of the use of their time at the last day.

Doct. 3. Knowledge is given us for use and practice, not for idle speculation: it is given, as other gifts of the Spirit, to profit withal: it is a light to lighten our paths. Our knowledge should be after godliness, Tit. 1.1. It should some way help forwards the work of godliness: that we get by hearing should be shown by practice, James 1.22, 23, 24. They that have knowledge,and will not use it, shall have that knowledge taken from them. Mat. 13.11. Nor is the use of knowledge only for discourse, but for conversation. The words of knowledge, or utterance, is given to some Christians only, 1 Cor. 12.8. And such as cannot talk much, may yet have comfort, if they have knowledge to stay their hearts in faith, and that they can show their knowledge by a good conversation.

Doct. 4. The knowledge seated in our minds should have a commanding power of our actions: all should be according as a man's knowledge faith. Those parcels of divine truth put into our minds should rule us, and dispose of us, and make us ordered according to them. Those laws in our minds should make us master all that rebels against them, and make the members be subject to them to obey them. Our knowledge should be lively, and endued with sovereign power. This is the honor we should give to the light that is in our minds, to let it rule us in all things. And this point may much humble all sorts of Christians for want of stirring up their knowledge, or for want of obeying it. Most Christians have their knowledge so feeble, that the Devil or the world may lead them aside to all sorts of temptations, and yet their knowledge makes not opposition, and doth not take arms to subdue what exalts itself against the light of it, as it should do. 2 Cor. 10.4. Now if men would hearten and give life and power to those notions of knowledge are in their minds, and would have their knowledge to have full power, they must observe these rules:

1. They must daily wound, and mortify, and resist the law of the members, that is, such humors in them as are w • nt to be incorrigible. Most persons have some faults in their natures that they are guilty of, with a kind of willfulness; such faults as must be allowed; such as if they be crossed in, there will be no peace, but open rebellion; such faults as stick so fast to them, as if God and man must let them alone in them: these members must obey them as a law. Now these men must find out, and be sure they resist them, or else the laws of the mind will be but feeble, and sacred notions infused will starve and wither,and never appear in their life and power.

2. Men must be sure they study profitable things, and avoid such knowledges as are fruitless, as belong not to them, 1 Tim. 6.20. 2 Tim. 2.23. Tit. • .9. There is knowledge that will puff up, 1 Cor. 8 1. But men must be wi • e for themselves, and strive to understand their own way, Pro. 9.12.

3. They must pray God to put a spirit and life into their knowledge, and give them grace to show all good conscience in their obedience; and withal, they must pray hard for their Teachers, that their word may be a word of power to give fire to the sparkles of light are already in their minds.

Finally, let all men that profess the knowledge of God's word remember that their knowledge should make them differ from all other men. Their lives should excel others, according to the knowledge in which they differ from them. A man must hold forth th • life and light of the knowledge he hath, Phil. 2.15. They have a great task to do, that have received much knowledge; much is required of them: if they do ill, their example may do much mischief, 1 Cor. 8.10, 11.

Doct. 5. True knowledge makes an impression upon every part of a man • life: it makes him better in all his ways, both towards God and man; as here, true knowledge makes a man a better husband. He must carry himself • as a husband, according to his knowledge he hath of God's word. Tru • knowledge enricheth a man in everything, 1 Cor. 1.5. The favor of our knowledge should be manifest in every place, 2 Cor. 2.14. The knowledge that will not do thus is falsely so called▪ 1 Tim. 6.20. There is use of knowledge in the most ordinary things of the life of man; as meats, marriage, and the things of our calling, 1 Tim. 4.3. and therefore this should stir up all godly Christians to show this proof of their knowledge, and to pray that they may abound in kno • ledge, and all judgment, Phil. 1.9. C • l. 1.9. and gives cause to Christians of ill behavior in their callings or private carriage, to mistrust that their knowledge is no • tight: and in particular, wives should pray God to give their husbands knowledge of his Word, and to bless all means to that end, for that will make them the better husbands.

Doct. 6. It is an ill thing for men to transgress against their knowledges, when they do things that are not according to their knowledge, or leave undone things they know they should do. The servant that knows his masters will, and doth it not, shall be beaten with many stripes, See Rom. 1. ult. Heb. 10.26. 2 Pet. 2.21. Husbands and wives should in a special manner remember this: for there is a great deal of need that they should take notice of this point. Oh it is a grievous thing for a Christian to be willfully corrupt, to do or leave things undone against his knowledge.

Doct. 7. One thing here is comfortable, that God requires no more of his servants, but to do according to the knowledge they have. Ignorances, by the benefit of the new Covenant in Christ, he will pass by, so as they be careful to get knowledge, according to the means they have of knowledge. This is a great comfort.

Doct. 8. In knowledge men should excel women: therefore is knowledge here specially mentioned, in giving the charge to men. They are the head • of their wives, and therefore in them should be the especial seat of spiritual senses and understanding; and their wives are charged, if they doubt of anything, to ask their husbands at home. It is a great dishonor to many men in this age in many places, that women excel them in knowledge, both for the measure of it, and power of it, and care to use the means to get it. Thus of the general Doctrines.

These words, as they in particular order the duties of husbands, show divers things they are to look to in their carriage, in dwelling with their wives. To dwell with them according to knowledge imports,

1. Matter of edification; and so three ways: for first, they must set up religion, and the worship of God, in their dwellings, Josh. 24.15. They must keep off the curse of God from them, and their wives and children, by daily praying to God, Ier. 10. ult. They must diligently (in their kind) instruct their family in the plain things of God's law, talking and discoursing of the Word of God upon all occasions, Deut. 6.7. Gen. 18.19. They must see that God's Sabbaths be kept and sanctified in their dwellings, and therefore must not only restrain labor, but bring their household to the exercises of religion, and privately help them by examination or repetition, Commandment 4. Exod. 20.4. yea, and by sanctifying them to God's worship, Job 1.5. which is done by exhorting them to holiness and preparation, and by humbling himself in prayer before God for himself and them: and he must sanctify the creatures they use by prayer, 1 Tim. 4.5. Secondly, in special towards their wives, they must use their knowledge in instructing them, or resolving their doubts, as there shall be occasion, 1 Cor. 14.35. Thirdly, they must teach their wives reformation, and right order of behavior by their example; giving full proof of their piety, discretion, providence, painfulness, and meekness, not daring to commit the faults themselves they reprove in their wives, and to live so, as not to be liable to any just exception. There is a question is often asked about the first branch of this answer, and that is, whether a woman may perform the duties of religion in the family, in case of the absence or insufficiency of the husband? Now for answer thereunto, it is hard to give any peremptory rule, because in this thing we have no Commandment from the Lord; but yet, seeing some of the duties of religion may be done by the wife, as instructing of children and servants, for the law of grace should be in her lips, Pro. 31. and both Parents are charged with instructing the children, Eph. 6. therefore I think by Anallogie it will follow, that the wife may do other duties, as pray, and repeat Sermons. But yet it is most likely that this power extends not further than her children and her maids, which was the power Hester used, ch. 4.16. or if it go further, it must be in some special cases, and with observation of divers circumstances, in which their safest way is to get direction and resolution from their learned Pastors.

2. Matter of toleration, and that in respect of the infirmities of his wife: if her infirmities be bodily, it must be the praise of his knowledge, not to loath her for that, because God layeth them on her, and she cannot help them. And for her faults, they are either mere frailties arising from ignorance or insufficiency she cannot help; and those he must pass by altogether, when he discerneth that she is not willing to offend in them, Pro. 19.10. or else they are faults she committeth of knowledge; and so they are either curable, or incurable. Curable are such faults of negligence or waiwardnesse that prove grievo • s to him or others: for these his rule is, he must not be bitter to her, Col. 3.19. but show himself to be gentle, and easy to be entreated, James 3.17. He must use all good means of counsel, and forewarning of her, and entreating, and such reproofs as may be seasonable and secret as much as may be. He must avoid raging and furious passion, and reproaches. If her faults be incurable, that is, such as he cannot mend by such courses, then I suppose he may fly to the general remedy of all Christians in the case of trespasses, and that is, to take one or two with him, and admonish her, and then, if she mend not, he may fly to his Pastor, and such as have charge of souls with him, and get them to admonish her. But if none of these courses will serve, I think the Pastor, or others employed in the business, may give notice, as they have occasion, to other Christians of her incurablenesse, and they may thereupon forsake her company, and reject her as a Pagan or Publican: but for the husband, he must cohabite still, and with patience bear the cross God hath laid upon him, waiting if at any time God will give her repentance, or otherwise restrain her wickedness.

3. Matter of circumspection. To dwell according to knowledge is to dwell with circumspection, and that he must show in matter of his own right. He must take heed that by no indulgence or remissness he lose his own right. He must keep his authority, and rule as head; and not suffer things to be done or disposed (ordinarily) against his will. And for the good ordering of necessary directions, if his wife will not obey, he must then provide to have things done as well as he can by his children or servants. This I speak of things essentially expedient to the peace or well-being of the family: he must not be his wives underling, contrary to the order of nature, and ordinance of God, Gen. 3.16. 1 Cor. 11.3, 7, 8, 9. Eph. 5.23. 1 Tim. 2.12, 13, 14. Secondly, he must show it in the care of his estate, restraining her wastefulnesse if she be given to disorder, or retchlesnesse in that kind, Pro. 14.1. Thirdly, in case of sin against God: he mu • t take heed that he nourish not sin in her by connivence, or neglect of counsel or reproof, Job 2.9, 10. Fourthly, in case of difference between her and her servants; so preserving his authority, as he judge not partially, but with equal judgment, showing the fault wheresoever he find it, else he may extremely harden his servants against them both.

Giving them honor. ] This is the second thing required in the Exposition. They must honor their wives: and this the husband doth,

1. When he useth her with signs of his estimation of her, according to her rank in the family, and her relation to him; entertaining her as his companion, and not as his servant or slave. To honor her, is to carry himself with such respect towards her, that all may see that he makes a great account of her, as the companion God hath given to him for his life, to be a helper to him.

2. When he is careful to protect her from wrongs, and dangers, and indignities, 1 Sam. 30.5.

3. When he provides for her maintenance, both in his life time, and after his death, as well as he may▪ allowing her such apparel, and other things, as may show manifestly how great account he makes of her; and doing all with cheerfulness, and not like chu • lish Nabal : and the rather, because for the most part they are not able to make shift, and provide for themselves.

4. By the special delight he takes in her above others, cherishing her as his own flesh, and making as much of her as he can do of himself, Pro. 5. 19. Eph. 5.28.

5. By suffering himself to be entreated, and in some cases advised and admonished by her, Gen. 21.12.

6. By giving her such employment as her gifts are fit for, leaving to her trust such things in the family and his estate as she is fit to dispose of. It is a dishonor to the wife, when the trust of business is committed to servants, or others, when she is able and willing to undertake it, Pro. 31.11.

7. By yielding a free and just testimony of her praises upon all fit occasions, both to her self and others, Pro. 31.28, 29.

8. By covering her infirmities, passing by mere frailties, and not speaking to her, to provoke her, when she is wayward, or else giving soft answers, and forbearing as much as may be to speak to her disgrace before others.

9. When he gives her leave to dispose of some things at her pleasure, not exacting account of her; allowing her, as a reward of her care or diligence, some such overplus as his estate will bear, that she may be free to give for pious or charitable uses, what may be for her credit or encouragement.

Ob. But my wife was of mean birth, condition, or portion, when I married.

Sol. So and much worse was the Church before Christ married her, and yet Christ loves the Church.

Ob. But since marriage she is idle, and froward, and wasteful, &c.

Sol. If shebe so thou hast cause to pray for, and admonish her; but for all that thou must love her, and yield her due honor. The Church sinneth after calling, and yet Christ honors the Church, both by praying for her in heaven, and by laboring to cleanse her by his Spirit and Word in earth, Ephes. 5.

Ob. But she is profane and carnal, a wicked woman, a scorner of religion, or perhaps of a contrary religion.

Sol. Thou must love and honor her, not because she deserves it, but because God requires it.

Thus of the Exposition. The reasons follow: and the first is, because they are the weaker vessel.

As the weaker vessel. ] The word translated Vessel, is diversely accepted in Scripture; sometimes properly, sometimes metaphorically. As it is taken properly, it is sometime taken for goods, or any household-stuff, Mat. 12.29. Luke 17.31. Sometimes again it signifies any instrument used in the house, or without the house: so the instruments used in the Temple about any part of God's service were called Vessels of the Ministry, Heb. 9.21. So a Bushel is called a Vessel, Luke 8.16. So that which held the four footed beasts and fowls, &c. in the vision, Acts 10.11, 16. is called a Vessel, yet like a sheet: so is a sails of a ship called by this term, Acts 27.17. Now in a metaphorical sense this term signifies either the parts or members of the body of man or woman that serve for generation, 1 Thes. 4.4. or else it signifies any person that God hath set apart for some special service or ministration. Thus Paul was a Vessel of election, or a chosen Vessel to bear God's name among the Gentiles, and Kings, and the people of Israel, Acts 9.15. Or else such persons upon whom God will declare either his mercy or justice. Thus Vessels of honor and mercy, and Vessels of dishonor, Rom. 9.21, 23. and in general, any man or woman that God appoints to do any work, or his instruments either publicly or privately. Thus all men, in respect of the work God requires of them, are Vessels, 2 Tim. 2.20, 21. and so women are Vessels here, because they are instruments God makes use of for the help of man.

Now for the word Weaker. It signifies the frailties and defects in the sex of women: in respect of which they are inferior to men; not so much for their sinful defects, as their natural defects; defects of negation rather than defects of privation.

So then the sense is, that in as much as women, whom God hath given unto man, instruments of his blessing and their help, are by nature frail, and have many weaknesses and defects, men should be the more tender and careful in their carriage towards them. And so here are three points of doctrine may be observed:

Doct. 1. In that men and women are called Vessels, in respect of the service God doth cause them to perform, we may learn, That in works of grace, or matters of holiness, we are rather Patients than Agents. Not but that by God's assistance men and women do work that which is good, but because thereby God would have us to ascribe all to his grace. And therefore he compares us not to active instruments, as tools are in the hands of the workmen; but to passive instruments, such as Dishes are, that bear and carry treasure, or meat, or such like. Hence it is the Apostles call themselves earthen Vessels, 2 Cor. 4.7 and Paul in converting the Gentiles did but bear God's name, Acts 9.21. And therefore we should all acknowledge our insufficiency, and fly to the blood of Jesus Christ to sanctify us: for all the Vessels of the Ministry in the Temple were sprinkled with blood, Heb. 9.21. And further, such as are unprofitable should repen t and amend: for they are but as the vessel in the hands of the Potter, and God will break them in pieces with his rod of iron, Rev. 2.27.

Doct. 2. Women are weak and frail, called here the weaker Vessel; and I take it this weakness is attributed to them, not in respect of sin so much as in natural defects: so as he means not personal faults, but such weaknesses as are found in all women, or the most. But yet I would not be understood to free women altogether from sin in these frailties, because since the fall the natural defects are tainted, and there is in them a special kind of defectivenesse or infirmity which cleaves to their sex, which is not so usually in men, or not accompanying the nature of men.

Quest. What are the things wherein women are more usually frail, or defective, or infirm, than men?

1. In capacity and judgment. They are not capable of so large a measure of knowledge as men (in equal comparison) nor so able to teach the depths and mysteries of knowledge.

2. In respect of their insufficiency for the greatest employments of life; as that sex is not ordinarily capable of the great services of God in Church and Common-wealth: the works cannot be done by women.

3. They are apter to be seduced than men, as the Apostle implies in the case of all women as well as Eve, 1 Tim. 2.14.

4. In respect of dependencies. They cannot make shift for themselves, their desire is naturally subject to men, in respect of depending upon them for provision and protection, Gen. 3. This weakness is stamped upon the whole sex.

5. In respect of their aptness to fears and amazement, and other perturbations,; more inconstant, and not so stable in heart as man.

6. In respect of the discovery of their hearts and natures, whether in good or evil. It is harder to find out thoroughly the perfect disposition of a woman in good or evil, than of men. Solomon could find out the temper of one man among a thousand men, but not the heart of one woman among so many; and that I take to be the true sense of that place, Ecol • s. 7.28, 29. compared with ver. 25.27.

7. In respect of their proneness to vanity, and pride in apparel; which I gather from this, that all the express directions about apparel that I remember in Scripture, are given rather to women than to men, especially in the New Testament, as, 1 Tim. 2.9. 1 Pet. 3.3.

The Use may be, first, to give us occasion to magnify the power and mercy of God. His mercy, that despiseth not his weak creatures, but bestoweth the grace of life upon them. His power, in that he keeps them in life, and preserveth his own work of grace unto the possession of eternal life. Secondly, it should stir up women so much the more to use all the Ordinances of God, and all helps, to make themselves strong in the power of the gifts of grace; especially they should get a strong faith in God, that they may trust in the power of God, that giveth strength to the weak, Isaiah 40.29, 31. 1 Pet. 3.5. It will be their greater glory if they can overcome their natural weaknesses, especially if they can excel men in the things of the kingdom of God, as many times it comes to pass. Thirdly, all Christians should have those women in great estimation that have overcome their frailties, and do excel in knowledge, and piety, and mercy, and trust in God. Fourthly, all women should be therefore the more humble, and apt to fear and judge themselves, and more willing to be taught or admonished, and more frequent in prayer to God, to help them, and keep them: and in particular, they should be the more willing to be ruled by their husbands, as knowing it is a mercy of God, considering their weakness, to give them husbands, to support them, and provide for them. And finally, they should be the more faithful and diligent to do all the good they can in domestical affairs, seeing by nature they are not fit to manage the greater and more public services of God.

The third Doctrine concerns husbands; and so they are taught from hence to give the more honor to their wives, because of their natural weakness. For as it is in the natural body, those members of the body which we think less honorable, upon them we bestow the more abundant honor, 1 Cor. 12.23, 24. so it should be in the Economical body: for the wife is unto the husband bone of his bone, and flesh of his flesh; and this honor he should give her, and show it both by taking the more care to provide for her, and by cherishing and encouraging her the more, and by hiding and covering her frailties as much as he may, and by not exacting more from her than she is able to perform, and by helping her all he can, by instruction or otherwise. Only we must note that he is not bound to honor her the more for sinful infirmities, but for natural defects. How he must carry himself towards her in respect of sinful infirmities, or personal faults, hath been shown before in the manner of his carriage towards her as a man of knowledge. And thus of the first reason.

As being heirs together of the grace of life. ] In these words is contained the second reason, taken from the general dignity of Christians; which also extends to Christian wives. And concerning the dignity of Christians five things may be noted out of these words.

• 1. The title of their dignity; They are heirs.
• 2. What they inherit; Life.
• 3. What the cause of this dignity is, viz. Grace.
• 4. In what manner they possess it; viz. Together.
• 5. The persons capable of it; Woman, as well as men.

From the coherence we may note, That if women will have their husbands to honor them, they must be religious women, and true Christians, that have grace as well as worldly portion. God requires religion and grace in all wives: and the rather should they be careful to get grace, and become truly religious, because it was long of their sex that sin came into the world: and as by one woman's bearing of a child salvation was brought again into the world: so should they everyone in particular strive to recover their honor, by expressing the sound power of a religious life in all faith, and charity, and holiness, and sobriety, 1 Tim. 2.14, 15. And besides, what shall it profit wives to get them jointures on earth, and husbands to provide for them while they live here, if their souls and bodies perish when they die, and lose the inheritance in heaven? and perish they will if they get not true grace. And further, if they be gracious women, if their husbands be so profane as not to make much of them, yet they shall be greatly set by of God: as was shown, verse. 4. But on the other side, if they be ignorant and irreligious women, it is just with God to deprive them of the comforts of this life, and to let their husbands neglect them or abuse them. For though their husbands sin in so doing, yet God is just in permitting such a thing for their punishment.

Secondly, another doctrine may be noted from the coherence; and that is, That inheaven there shall be no difference between husbands and wives, but they shall be all one in Christ, alike heirs of eternal life. Which is to be noted, the more to persuade them to submit themselves, and endure to be under the rule and authority of their husbands in this world? for that estate of inferiority shall not last ever, for in heaven God shall be all in all, they shall be ruled by God and the Lamb. Thus from the Coherence.

The first thing to be observed about the dignity of Christians in general is, That they are heirs.

Heirs ] The doctrine is, That all true Christians are heirs.

Now, for the opening of this doctrine, two things must be considered;

• 1. How they come to be heirs.
• 2. What their glory is in being so.

For the first; Christians are not borne Heirs: I mean, not heirs to God, as is intended in this place, but have it by the grace of adoption. God hath but one Heir by generation, and that is Christ: all his other heirs are by adoption, such as he chooseth of his mere Grace, and makes them his heirs. Now the mystery of our adoption must be considered of in this manner: A Christian by the Gospel is made a believer: Now saith, after an unspeakable manner, engrafts him into the body of Jesus Christ: Now being engrafted into Jesus Christ, who is God's Son, he thereby comes to the power to be the Son of God, and to be an heir with Christ. Christ is God's Heir, and so is all that is grafted upon Christ, John. 1.12. Now there is a double adoption: the one imperfect in this life, the other perfect, which we shall have after the Resurrection of the dead. By the one we have the promise of inheritance, and by the other we shall have full possession. Of the first is mention made, Rom. 8.15. and the other, Rom. 8.23. the first adoption is meant here.

For the second, Adoption is called a glory, by an excellence because there is no glory like to it; even the adoption to be heirs as it is in this life, is the greatest glory in the world. Now the glory of our adoption may appear to be very great, if we consider,

1. By whom we are adopted ( viz. ) God. If is be such a glory to be the Heir to any great Prince in the world, what a surpassing glory is it to be the Son and Heir of God? Rom. 8.17. and that if we respect either the excellence of God, who is the King of all the earth, and a • ove all kings; or his eternity; he is such a Father as lives ever, Hos. 1.10. An everlasting Father, Isaiah 9.6. Other fathers that adopt, may die before they pass the estate, or at the best, it is a kind of infelicity to enjoy the inheritance without the presence and love of the Father. But not so here.

2. The great price was laid down, to make us capable of this honor to be God's Heirs ( viz. ) the blood of Christ. There was never so much paid for all the inheritances in the world besides, Gal 4.4, 5. Heb. 9.14, 15.

3. The great things we are heirs to, which I will but briefly touch here; we are heirs not only to all our eyes can see, but to all things our hearts can think of. We shall inherit the earth, Mat. 5.5. We shall be heirs of the world, Rom. 4. God will give us all the world: yea, we shall inherit eternal life, as is to be shown afterwards: yea, we are coheirs with Christ, Rom. 8.17. And what would we ask more?

4. The great privileges which God's adopted children do enjoy even in this life: as,

1. They have within them the spirit of Christ in their hearts, therefore called the spirit of adoption, Rom. 8.15, 16. Gal. 4.6. The spirit of Christ, I say, to drive away regal terrors, and to testify to their spirits that they are the sons of God, and that he hath adopted them to heaven and to make them able to treat with God as a Father, by affectionate prayer: and, as other Scriptures show, to lead them into all truth, and to be the guide of their lives, to tell them when they go our▪ either on the right hand, or on the left. And lastly, to be their continual comforter, John 16. Isaiah 30.

2. By the right of their adoption in Christ, both their persons and their works are accepted before God, so as they stand always high in God's favor, howsoever they are entertained in the world, Eph. 1.6.

3. They have a name and honor shall never be taken from them; an everlasting name: no preferment so high as theirs, Isaiah 56.4, 5. And this is the greater privilege, because no meanness or contemptibleness of condition on earth can bar them from the enjoying of this prerogative, as the coherence of that place shows.

4. They have the Angels of heaven to attend them: God shows by that that he will have them looked unto as his sons and heirs, Heb. 1. ult.

5. They may ask whatsoever they will of God, and are sure to have it: that may get any suit of God; and he is so far from not granting▪ that he rather complains that they will not ask him often enough, John 16.23.

6. If at any time they fall into distress, they have such interest in God's special providence, that a hair of their heads shall not fall to the ground, without the providence of their heavenly Father. And besides, God will make himself marvelous in their deliverance, if all worldly helps fail, Isaiah 43.18, 19, 20, 21.

5. If we consider the wonderful manner of their communion with Christ, and that four ways. For first, we have communion of nature with him, and that by his Incarnation, for he took our nature, and so became our Brother. And this doth nothing at all belong to Reprobates, because Christ took not nature polluted with sin, Heb. 2.14. Ye • , we have communion with him in his divine nature, as that nature doth dwell graciously in us, and we are made like unto it, 2 Pet. 1.4. Secondly, they have communion of state with him, which the Scripture acknowledgeth as a great mystery: for so they are said to live with him, to suffer with him, to die with him, to be buried with him, yea, to rise with him, to ascend to heaven with him, and to sit together with him, Eph. 2. yea, to judge the world with him: only preserving the difference between the head and the members in all this. Thirdly, they have communion of offices with him, for he hath made them Kings and Priests with him. The oil that was poured on his head hath run down upon his members, Rev. 1.5, 6. so that God's heirs are all Kings and Priests. A royal nation, and a kingdom of Priests, 1 Pet. 2.10. Fourthly, they have communion in benefits with him; for God as a Father hath blessed them in him with all spiritual blessings in heavenly things, Ephes. 1.3. Communion they have with him in grace in this life, and in glory in the life to come.

Lastly, if we consider the assurance that Christians have given them for their right of adoption: for, first, they have an Act for it in God's eternal council, Eph. 1.5. Men that have an Act of Parliament for the holding of their lands▪ they think they have a sure tenure; & yet many Acts of Parliament may be repealed, but the Acts of God's council are like himself, immutable. The godly they are predestinate to adoption. Secondly, they have not only God's promise for their inheritance, but God's oath, that by two immutable things the heirs of promise might have abundant consolation, as the Apostle shows, Heb. 6.17, 18. Thirdly, to make all sure, God hath put his spirit within them, as the seal and earnest of their inheritance, Eph. 1.13, 14.

The Use may be,

1. For information: and so, first, to show the great goodness of God to man, that not only requires and gives holiness, but adds also blessedness to his servants. In justification and sanctification he gives to men those good things they call bona virtutis, the good things of virtue; and inadoption he gives those good things they call bona conditionis, the good things of condition, even blessedness and true happiness: whom God makes holy he will make happy also. Secondly, it manifestly shows that we hold all our happiness, not by merit, but by grace. For adopted children cannot plead merit, but must acknowledge all of gift, as will more appear when we come to speak of the cause of inheriting, viz grace.

2. For instruction: and so,

The first impression this Doctrine should work upon us should be a desire to be such as may obtain the right of adoption of sons, for flesh and blood cannot inherit, 1 Cor. 15.50. So long as we are carnal and unregenerate men, we neither are, nor are to be called the heirs of God. The unrighteous, that is, such as live in gross sins, and do the works of the flesh, are expressly and peremptorily excluded from the benefit of adoption, 1 Cor. 6.9, • 0 Gal. 5.21. None but such as are effectually called, and borne of God, are capable of this grace, Heb. 9.16. John 1.13. And in particular, we must have a true justifying faith, John 1.12. For, as was shown before, we come to the right of Sons, only as we are engrafted into Christ, upon whom all the inheritance is originally and fundamentally conferred: and into Christ we cannot get but by faith. And further, we must look to the sound mortification of the deeds of the flesh, Rom. 8.13. and know that none can inherit but such as overcome the power of their corruptions, and are not in bondage to any sin, Rev. 21.7. And more specially God requires in all such as will be his sons, that they be such as are not in bondage to the passions and perturbations of the heart; for he hath promised that the meek shall inherit, Mat. 5.5. Thirdly, we must forsake all needless society and familiarity with the wicked of the world, if we will be God's sons and daughters, and resolutely refuse to be corrupted with the sins of the times, as the Apostle she • es at large, 2 Cor. 6.17, 18. Fourthly, we must be such as are described Isaiah 56.4, 5, 6. We must make conscience to keep God's Sabbaths, and choose the thing will please God; being more desirous to please God in all things, than natural children are to please their earthly parents; and take hold of God's Covenant, as resting upon this preferment, and the promises of it, as our sufficient happiness.

And that we may be the more established in the knowledge of our adoption, it will be good for us to try ourselves by the signs of such as are God's adopted children.

1. Such as are God's children by adoption have this mark, they are made like unto God their father in holiness, in some truth of resemblance, 1 Pet. 1. 15. and this they show two ways: first, by purifying themselves, and sound humbling of their souls for their sins, that deface the image of God in them; as Saint John saith, Everyone that hath this hope purifieth himself, as he is pure, 1 John 3.2, 3. Secondly, by employing himself constantly in doing righteousness; for hereby the children of God are known from the children of the Devil, 1 John 3.10.

2. In the last recited place you may discern another sign of a son and heir to God, and that is the love of the godly as his brethren and fellow heirs: He that loveth not the brethren, is of the Devil, not of God, 1 John 3.10.

3. The gift of prayer is a sign of adoption, and that we have received the spirit of adoption, Rom. 8.15, 16. By the gift of prayer I mean not the skill to utter words to God in a good form of words, and variously, but the gift to speak to God in prayer, both with confidence in God, as in a Father, and with the affections of prayer, which the phrase of crying Abba, Father, imports.

4. A child of God discovers his adoption by the manner of doing good duties: he doth serve God, not with servile respect, but with filial affection: he loves to be God's servant, as may be gathered, Isaiah 56.6.

5. To love them that hate us, and bless them that curse us, and do good to them that persecute us, is a sign that we are children to God as our heavenly Father, Luke 6.35. Mat. 5.

The second impression that this glory of adoption should make upon our hearts, should be to stir us up to carry ourselves in this world as becomes the children and heirs to such a Father as God is. And so in general, it should wonderfully fire us to all possible care to be holy as he is holy, and to express more to the life the Image of God's grace and holiness, 1 Pet. 1.14, 15. and that in all manner of conversation, striving to carry ourselves as the sons of God, without rebuke, in the midst of this froward and wicked world; all sorts of the men of the world being so ready to reproach such as are God's people, that if they will speak evil, it may be only for our good conversation in Christ, Phil 2.15, 16. And in particular, we are charged in Scripture with certain special and choice things, that do greatly adorn and grace the life of a child of God that is an heir of heaven, if we be God's heirs, and he be our Father.

1. We should be Peace-makers, for our Father is the God of peace; and this will force men to call us the sons of God, Mat. 5.10.

2. We must not render reviling for reviling, but rather bless, seeing we are heirs of blessing, as the Apostle urgeth it, ver. 9.

3. We should live without care, as knowing that we have a heavenly Father that careth for us, Mat. 6.32. And seeing we are heirs of a better world, we should not love this world, nor set our hearts upon such mean thing • as this world can afford, 1 John 2.15.

4. If we be God's sons we should be willing to submit ourselves to his correction. If we yield that power to the father of our bodies, how much more to the Father of our spirits? Heb. 12.9. But especially take heed that we provoke not God by carelessness and boldness, in favoring any corruption, Deut. 32.18, 19.

Thirdly, our adoption should be a singular consolation to us against all the miseries of this life. It matters not though our life be hid, and though it do not appear to the world what we are, and though we have many crosses, and losses, and persecutions, yet the thought of our inheritance with God should swallow up all. Whatsoever we are now, yet when Christ appears we shall appear in glory: and there can be no comparison between the suffering of this life, and the glory to be revealed upon us, Rom. 8.17. Mat. 19.29. Col. 3.2, 4. 1 John 3.2. And that we may be the more comforted, we should often pray to God to show us by degrees, and to make us know the riches of our inheritance, both in what we possess in this world, and what we look for in heaven. And thus of the title of our dignities, We are heirs.

Of life. ] Now follows to consider what we inherit, and that is life; we are heirs of life. It is somewhat a strange speech; but yet if we consider of it, life is a most sweet thing, there can be no happiness without it. A living Dog is better than a dead Lyon. But as life is to be taken here, it is a treasure above all treasures in the world. But the inquiry into it is very difficult: it is wonderful hard to find out what life is; especially to describe or define the life here mentioned, as the glory of God's adopted ones.

Life, in Scripture, is either natural or spiritual: as for natural life (especially since the fall) that is so poor a thing, as to be an heir to it, is no great preferment. By natural life, I mean that life that men live while they are unregenerate: I say, that life is a very poor thing; which will appear, if we consider the quality of it, or the means of preserving it, or the short continuance of it, or the subject of it, or the things with which it is oppressed, or the whole nature of it.

1. For the quality of it; what is life? It is but a wind, or breath: God breathed into man the breath of life, as if his life were but his breath, Gen. 2.7. and so it is said, Every thing that had the breath of life, Gen. 6.17. & 7. 15.22. My life is a wind, saith Job, chap. 7.7. What is your life (saith S. James)? it is even a vapor that appeareth for a little while, and then vanisheth away, Jam. 4.14.

2. If we consider the short continuance of it. It will vanish away of it self after a while, as we see in that place. It is compared to a Weavers Shuttle; or at the best, every hour of our life, or every action, adds secretly a thread till the web be woven, and then we are cut off. So Hezekiah compares himself to a Weaver in that respect, Isaiah 38.12. Our life is scarce a span long: for to live is but to die; to begin to live, is to begin to die; for death takes away time past, and every moment we yield something to death.

3. If we consider the poor means of preserving life: It is such a weak thing, that if we do not daily give it food, it will fail us: and if it be not kept with raiment, it will be extinguished. And for the means we use, how silly are they? Our life is called the life of our hands, Isaiah 57.10. because it will not last, unless we make hard shift with our hands to preserve it.

4. If we consider the subject of it; it is but our bodies: for our souls in our natural condition, according to the sense of Scripture, are dead in trespasses and sins. They have as it were a being, but, not a life. Our souls, in respect of the substance of them, are excellent things, because invisible and spiritual existences; but yet are destitute of that life is proper to them: They are things indeed will last long, but are void of that life which is spiritual.

5. If we consider the miseries with which this life is infested, both by sin, and the punishments of it. As for sin, it is leprous from the womb, and charged with Adams fault, and errs so often as cannot be numbered; the faults of it are more than the hairs of our heads. As for punishment, how hath God avenged himself upon thy wretched life, to thrust thee out of Paradise, and would not let thee enjoy life in any place that was not accursed? The Devils also compass about thy life to destroy it, 2 Cor. 10.5. What deformities and infirmities are found in all the Vessels of life, even in all the parts of thy body in which it dwells? And without thee, in the objects of life, how is it frighted with cares, plagues, or vexed with particular crosses? How doth God pass by thee, in many blessings he gives before thy face to others, and will not to thee? And what thou hast to comfort thy life, is it not cursed to thee, so as thou feelest vanity and vexation in the use of it? But above all, how is thy life frighted with the danger of eternal death?

6. Lastly, if we consider the whole nature of life. The Apostle here thinks it is not worth the naming by the name of life, when he saith only of the godly, that they are heirs of life: as if there were no living men but they, and as if they had been dead all the time they were, till they were adopted.

But it is not natural life is here meant, but spiritual life, called in Scripture new life, and the life of God, and eternal life. The words of the Apostle Paul, Tit. 3.7. when he saith, We are heirs according to the hope of eternal life, serve to expound these words of the Apostle Peter.

Now concerning this life, it is above the reach of all mortal creatures to describe it as it is, especially in the perfection of it in heaven; for Saint Paul saith, of what he saw in heaven, that he saw things that could not be uttered, 2 Cor. 12. and Saint John saith, it doth not appear what we shall be, • John. 3. 2. And in 1 Cor. 2.9. it is said, that eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, what God hath prepared for them that love him. Yea, Christ himself doth seem to grant, that, as man, he did not fully see the glory of this eternal life in his mortal condition; where, speaking of his estate after death, he said, Thou wilt show me the paths of life, Acts 2.

And for so much as is revealed concerning this spiritual and eternal life, two things must be remembered; the one, That the doctrine of this life lieth hid from ages and generations in extreme darkness; and when the Gospel treats of it, it brings it as it were out of a dark dungeon into the light, 2 Tim. 1.10. the other is, That when it is brought to light, none can reach to it, but such as God endues with special wisdom: for Solomon long since had observed, that life is above to the wise only, Pro. 15.24.

The things I would consider of about this life are these;

• 1. The degrees of it.
• 2. The original of it.
• 3. A guess at the nature of it.
• 4. The things that nourish it.
• 5. The differences between this life on earth, and as it is in heaven.
• 6. The means to attain it, or what we must do if we would enter into life.
• 7. The signs to know whether it be in us.
• 8. The properties of it.
• 9. Lastly, the Uses of it.

1. For first, we must understand that this life hath three degrees, into which we enter in at three gates as it were. The first degree of eternal life begins at the first spiritual acquaintance with God in this life, when his favor is made known to us in Jesus Christ by the Gospel, so as we are truly justified and sanctified, being reconciled unto God, having all our sins forgiven us, and our natures made new: and into this degree we enter by the gate of regeneration. Thus our Savior saith; This is eternal life, to know God, and whom he hath sent, Jesus Christ, John 17.3. Thus he that heareth Christ's words, and believeth, is passed from death to life, John 5.24. The second degree begins at our death, and continueth the life that the soul, separated from the body, enjoys till the resurrection at the last day. And concerning the estate of the soul in this degree of life we have no absolute revelation, but yet are taught in Scripture that it returns to God that gave it to the body at first, Eccles. 12.7. and that it is with Christ, Phil. 1.23. that it is in the hands of God and in Paradise, Luke 23.43. and lives in unspeakable joy, Luke 16.25. and is freed from all miseries of this life, and enjoys the honor of all good works, Rev. 14.13. the body resting in the grave from all pain and labor, as in a bed of rest, till the resurrection, Isaiah 57.2. And into this degree of life eternal we enter in by the gate of death. The third degree of life eternal begins at the resurrection of our bodies at the last day, and is enjoyed by body and soul forever, comprehending all possible consummation of felicity and glory in the heavens. And into this we enter by the gate of resurrection, which is a kind of new begetting of us, and therefore is called the resurrection of life, John 11.25. and so the blessed in heaven are called the children of the resurrection, and by that way the children of God, Luke 20.36. In the first degree life is imperfect, in the second it is perfect, in the third it is consummate.

And the Use of this first point should be to warn men to look to it, that they enter into the first degree of eternal life while they are in this world, or else they shall never get to heaven when they die; and therefore should strive for saving knowledge, and to become new creatures, or else it is in vain to hope for heaven.

2. For the second, which is the original of life, it is greatly for the praise of it, that it flows from that life which is in God himself, which is an unspeakable glory to the creatures that enjoy it. With thee is the fountain of life, saith David, Psal. 36.9. So he calls him the God of his life, Psal. 42.8. Natural life is but a sparkle that flows from the life of our Parents; but spiritual and eternal life is kindled from that infinite light and life of God: but yet not as Christ received we this life; for he had it by natural generation; we have it by a way unspeakable from God, but yet by Jesus Christ. In him was life, as the life was the light of men, John 14. He that hath the Son hath life, John 5.12. and he it is that is eternal life, viz. to us, ver. 20. As there is no light in the visible world, but from the Sun in the firmament; so there is no life in the spiritual world, but from God in heaven, which hath caused it to shine in our hearts by the Son of righteousness, Christ Jesus. Thus our life is called the life of God, Ephes. 4.18. and Christ is said to live in us, Gal. 2.20. Which should teach us greatly to admire and adore the excellency of God's goodness, and make us to rest ourselves forever under the shadow of his wings, Psal. 36.7, 8, 9. But that this point may be more clearly understood, we must consider of the original of this life from God three ways: First, in respect of ordination, and so it flows from God's decree: he hath ordained us unto life. Acts 13.48. and our names are written in the book of life, Phil. 4.3. Secondly, in respect of merit; it was bought of God by the death of the flesh of Christ. I give my flesh for the life of the world, John 6.51. This life will not be had without his death: that we might live in eternal life he must die a temporal death. And shall not this greatly inflame our hearts to love the Lord Jesus, that gave himself for us, that we should not perish, but have everlasting life? Thirdly, in respect of operation or inchoation; and so the fountain of life is either without us, or within us: without us is the Word of Christ, that is the immortal seed by which we are begotten unto life, 1 Pet. 1.24. and so is called the Word of life, Phil. 2.15. And the Word is so, as it is the Word of Christ, that is, Gospel: My words (saith he) are spirit and life, John 6.63. And that Word, considered as it is preached to the dead souls of men; the dead shall hear the voice of Christ, and live. Shall hear it: note that, John 5.25. which should make us greatly to esteem the preaching of the Gospel. Within us the fountain of life is the Spirit of Christ, which is called the Spirit of life which is in Christ Jesus, Rom. 8.2. Now the Spirit of Christ, that we may live, doth two things, viz. it quickens the seed of the Word, and unites us unto Christ, as members of the mystical body; and then look how the soul of man doth give life to every member of the body, so doth the Spirit of Christ to every soul, as a several member of the mystical body.

3. For the third. We shall not exactly know what the nature of eternal life is still it be perfected in us, or consummate; yet by divers words God hath let fall in Scripture we may guess at the nature of this life: and in general, I think it is a kind of celestial light falling into the soul, that doth to it that which natural life doth to the body. This Saint John, showing how Christ was the life of men, saith, he was the light of men, John 1.4. And David having said, With thee is the fountain of life, adds, And in thy light we shall see light, Psal. 36.8. And so the promise to the penitent sinner was, that his life should see the light, Job 33.28. So Christ saith, he that followeth him shall have the light of life. Mark it, the Light of life, John 8.12. So that the life of our minds is knowledge in general; and in particular, it is the saving knowledge of Jesus Christ, as our Savior saith expressly, John 17.3. This is eternal life, to know God, and whom he hath sent, Jesus Christ. And the reason why this knowledge doth most inlive and quicken our hearts, is, because God in Christ is the most glorious subject of contemplation; as being that highest good, a very Ocean of goodness, only able to fill and ravish the heart of man: and besides, because God as our chief good can alone make the ravishment of the heart perpetual, and so last forever, which nothing else can do.

But because every knowledge of God hath not this effect, to breed everlasting life in the heart of a man, therefore I will distinctly set down what kind of knowledge it is that hath this effect, and what is required that it may be right.

1. It must be such a knowledge as discerns God to be the only true God: and this rule excludes the Pagans from eternal life, who though by the light of nature they might discern the invisible things of God, by the works of the creation, yet they so shut up those principles of natural truth in unrighteousness, that they set up creatures as God, and gave the glory of the true God to them, Rom. 1.

2. It must be such a knowledge as ascribes unto the Nature of God such an excellency as can be expressed by no likeness of any creature in heaven above, or earth beneath, or the waters under the earth. God must not be conceived of by any Images. Images in the Church shut out the Papists from eternal life, and Images in the heart to conceive of God by, exclude the ignorant and carnal Protestants. In the right conceiving of God's nature we must adore him that is like nothing in heaven or earth.