doubt of audience if thou bring lawfull petitions and an honest heart Ob. But I have praied and I finde no successe Sol. God sometimes seemes not to heare of purpose to make us the more importunate Luk. 18.1 c. Againe God may heare us and not grant what wee aske but something that is better for us as he heard Christ Heb. 5. and Paul 2. Cor. 12.8 9. Vers. 8. Finally be yee all of one minde one suffer with another love as brethren be pitifull be courteous HItherto of the generall exhortation to all Christians and the speciall exhortation to subjects servants wives and husbands Now followes the third part of my division which I made when I entreated of Vers. 3. of Chapter the first viz. matter of dehortation For I conceive that the Apostle in the rest of this Chapter doth secretly entend to dehort Christians from impaciency under the troubles may befall them in this life Where hee proceeds in this order First he strives to shew them the best course to avoid trouble as much as in them lies from Vers. 8. to 14. Secondly hee shewes them how to avoid impatiency if trouble doe come from Verse 14. to the end of the Chapter About the avoiding of troubles hee gives both Rules and Reasons Rules Verse 8 9. Reasons Verse 9. to 14. The Rules shew us how wee must carrie our selves both towards the good Verse 8. and towards the bad Verse 9. And to strengthen those Rules especially the latter of them he gives three strong reasons one taken from the state and condition of the true Christian Verse 9. the other taken from a propheticall testimony where hee shewes what the Prophet Davids opinion was long since Vers. 10 11 12. the third taken from the profitable effect or event of such a course Vers. 13. About avoyding of impatiency if trouble doe come hee proceeds in the like order For first he gives Rules Vers. 14 15 16. then Reasons Vers. 17. to the end of the Chapter In giving Rules hee shewes them what to thinke on Vers. 14. and what to doe both towards themselves Vers. 14. and towards God Vers. 15. and towards other men Ver. 16. In generall if we marke the whole frame and the Apostles order wee may observe divers things as 1 That troubles are not to bee desired for the Apostle shewes how to avoid them Which is to be noted to confute those weake Christians that long for that which they call persecution 2 That a man may bee a good Christian and yet not bee much opposed outwardly which blames those that dislike tâ—eir owne estate or censure the estate of others because they are not afflicted or persecuted as other men 3 Yea it is the duty of every Christian to looke carefully to his conversation and to strive by the use of all good meanes to avoide unquietnesse and trouble in the world Rom. 12.19 Amos 5.12 1. Tim. 2.2 3. 4 That some Christians may carry themselves with great discretion humility piety and inoffensivenesse and yet cannot avoid trouble but shall suffer from the world 5 That impatiency and disquietnesse in the time of trouble is a very dishonourable vice in a Christian with great care and all possible endeavour to be avoided 6 That it is possible for a Christian to attaine to that degree of goodnesse as to be able to expresse great patience and unmoveablenesse though many great troubles befall them if they will use the medicines prescribed in Gods word and follow such directions as the Apostle here gives Thus of the generall doctrines In this eight Verse the Apostle gives rules that shewe a way how to avoid trouble and they are rules that concerne our conversation with godly Christians and so he shewes that there are five things that are of singular use to preserve a man from unquietnesse and trouble if it may be as 1 To agree in opinion to bee all of one minde for many discords much unquietnesse and sometimes publike troubles arise from singularity and diversity in opinions 2 To be compassionate and like affected when other men are in trouble for as this is amiable amongst men so many times it mooyes the Lord to keepe us from trouble because we are tenderly affected towards other men in their troubles 3 To love our brethren for that both shewes us to the world to be the true Disciples of Christ Ioh. 13. and besides by the quality of brotherly love a world of discord and trouble is prevented 4 To be pittifull or as it is in the originall to bee well bowelled in respect of mercy to have right bowells of mercy in comforting and relieving such as are in distresse for to the mercifull God will shew mercy if it be good for them even this mercy of living a quiet life 5 To be courteous for a courteous and loving behaviour prevents suspition and quenches much fire of discord that otherwaies would breake out and winnes much affection both in good and bad Be yee all of one minde Divers things may bee here observed The first is generall to the whole Verse and that is That in this World in the best estate of the Church there are many defects and disagreements and faults in the carriage or judgments of Christians in their living together The earnestnesse of the Apostle in heaping up these directions imports that he discerned many things amisse which was not onely true of the Churches of Corinth and Galatia and Thessalonica but even of the Church of Philippi which S. Paul most commends And the like we may finde in the estate of the seven churches of Asia if we mark what is said to them by S. Iohn in his Revelation Yea there was not perfect agreement at all times amongst the Pillars of the first Christian Churches Paul and Barnabas were at variance Act. 15. 39. and Paul and Peter did openly disagree Gal. 2. The reason is because in this life wee know but in part and are sanctified but in part 1. Cor. 13. The use should be First to teach us not to bee offended or scandalized at the differences of opinion that break out in all the Churches of Christ every where in our times Wee must pray the God of peace to give us peace and know that it hath ' alwaies beene so and therefore it should not hinder us from embracing the known truth Secondly this should the more enflame our desires after heaven and make us the more willing to die because there will never be perfect holinesse and agreement till wee come to heaven then wee shall be holy as God is holy and know as wee are knowne and charity will be perfect for ever And besides this should teach us with the more patience to instruct and waite for the amendment of such as are contrary minded and not strive over violently or passionately with them 2. Tim. 2.25 Lastly if Christians can agree no better and have such defects then wee should never wonder
wonne by them to sound obedience to the Word of Christ nor can grieue them more than by their wilfull resisting of the meanes 3 It requires a great deale of spirituall policie and skill to winne soules a Minister that would doe it must sometimes be like a Foxe It is written of the Foxe that when he is very hungry after prey and can finde none he lyeth downe and feineth himselfe to bee a dead carcasse and so the Foules fall upon him then he catcheth them Even so a Minister that hungreth after the winning of his hearers must sometimes be driven to make a very carcasse of himselfe by denying himselfe and turning himselfe into all formes that his hearers may bee enticed to flocke to his doctrine Paul is faine to deny his maintenance and to become all things to all men even to be a servant unto all that hee might winne some 1. Cor. 9.19.20.21.22 Yea sometimes a man to entice his people must deny his owne profit and make himselfe like a dead carcasse in respect of profits that so he may the better allure them to fall upon him in his minstery Some people will never be caught if the Minister bee bussling amongst them for the utmost of his Rights but if a man will endure to be stript of his Rights sometimes they will goe to heare such a man and so may be catched And thus from the Etymologie of the Word The matter it selfe imports divers things done upon the person so gained as also it notes some thing in the disposition of the party that is to winne and withall something in the estate to which he is wonne For the first when a man is said to be wonne it imports first that he is brought to see that hee is lost in his former estate Secondly that he is brought to confesse his misery and sinne and withall to yeeld himselfe with humilitie of minde to bee disposed of by the supreme Conquerours and withall that he giveth over all opposing of the way of godliness Which may serve for tryall to all such as account themselves gained to godlinesse for such as oppose sincerity or see not they are lost or yeeld not themselves to be disposed of by Iesus Christ are not indeed wonne whatsoever they professe For the second it notes That such as are truly godly shew their affection to such as they are linked to in the bonds of nature by their earnest desire after the salvation of the soules of such as they are tyed to in those bonds Thus Paul desired the salvation of the very Nation he was of thus parents shew their love to their children by bringing them up in the nurture and instruction of the Lord and thus here godly wives shew their love to their husbands in endevouring to winne them to godlinesse and the obedience to the Word Which serues also to trye the affections men professe they beare to their kindred or neighbours or any they are linked to in nature or affinity Parents love not their children that endevour not to get grace for them aswell as riches and so neighbours should shew their love by admonishing instructing and edifying one another 1. Thes. 5.14 For the third in that hee saith indefinitely Wonne not mentioning to what it imports That such as are wonne to true godlinesse are likewise wonne to all happinesse even to Gods kingdome in respect of their right to it especially if they be effectually converted Hee is wonne to glory that is wonne to grace which also may serve for tryall for if thou canst find that thy heart is wonne to sound sanctification thou maist from thence assure thy selfe of thy salvation as certainly to be had as it is certaine thou hast sanctification They also This Also imports two things First that the Word of God never winnes so many but there are still more to be wonne though thousands were converted among the Gentiles yet still there was hope of winning more In the spirituall husbandry all times are not times of harvest and in the harvest all the spirituall graine is not ripe at once The Iewes were first to be gotten in and then the Gentiles were ripe for the harvest Iohn 4. and when the fulnesse of the Gentiles is come in by that time the Iewes will be ripe againe and so it is in particular countries cities parishes families And as in winnowing though it bee done with never so good a winde or skill yet some graine will still be in the chaffe so it is in places where the most good hath been done by the meanes And herein God is better than the naturall husbandman for the naturall husbandman will never winnowe the chaffe over againe for a few graines of corne nor will he thresh over his strawe againe if but a few cornes of wheate or barley bee in the strawe but God will winnowe a great heape if it were but at length to find one graine of spirituall corne It may be often observed that in some places God sets his servants to thresh or winnowe in great assemblies of chaffe and yet after divers yeares labour it may be they get but one graine of corne that is convert after much toile perhaps but one or two soules Now if any aske why all that belong to God are not converted all at once I answer that it were sufficient to satisfie us if we knew no more but that it pleased God to have it so it is his will it should be so But yet that it is a wise providence of God so to order it may appear in divers things for by continuing the meanes to call his owne Elect thus by degrees the wicked are left without excuse Besides the godly while they looke for the daily discovery of new converts are thereby put to the exercise of many graces and dueties as diligence compassion charity a winning conversation meeknesse prayer exhortation and the like And besides the outward peace of the Church is thereby preserved for if it were knowen once that all the Elect in any place were called there would follow such violent opposition from the greater worser sort as there would bee no place of rest for the Church in the world They would all bee of Caines minde if God had declared his testimony on both sides from Heaven And therefore at the day of judgement â—ssoone as he hath parted the Elect and Reprobate and sentenced them he disposeth so of them as they shall never live together againe And further if all the Elect were gathered at once the world would bee at an end for then Christ would deliver up the kingdome to his father 1. Cor. 15.24 and therefore Ministers should continue painefull in their labours as remembring that they are set to worke for the edification of the Church till Christ come againe Eph. 4 12. And though the most of their present hearers have refused the Word of God and are hardened yet they may see cause of constancie because
the world and had the honour to be ordayned in the blessedest place in this visible world even Paradise and was made betweene two persons that were like God himselfe and therefore God doth expect that men and women should walke very carefully in this estate Genes 2. 2 Because man and wife had so neer an originall and dependance one upon another The woman was made of the ribbe of man which Adam perceiving by a spirit of prophecy said she was bone of his bone and flesh of his flesh that is another selfe or himselfe in another shape or sexe and therefore whosoever disagreed they should agree it being most unnaturall for a man to hate or disagree with himselfe Gen. 2. Ephes. 5. and ever the more miraculous the forming of the woman was the more extraordinary should the affection betweene man and wife be 3 Because they are but two of them they would hardly please many that cannot please one 4 Because they are appointed necessarily to be companions in life without parting or dissolution and therefore since they live alwaies together they should resolve to dispose of themselves so as their lives might be comfortable 5 Because from man and wife is the originall of all mankind of Church and Common-wealth and all other societies now those Husbands and Wives that live disorderly dishonor the whole kind What would they have the streames to be when the fountaines are so troubled and impure 6 Because marriage is honourable in Gods account and ought to be so amongst men therefore it being a great dignity to which they are called it is as shamefull a fault to live disorderly in that estate as in the estate of a Magistrate or Minister or the like Heb. 13. 7 Note that the fift Commandement that concernes family-family-duties and the order should bee in our dwellings stands between the Commandements of the first Table and the rest of the Commandements of the second Table to signifie that from the carefull performance of domesticall duties men are fitter to serve God in the first Table or converse with men in the world in the second Table yea all we get from God in the first Table or from men in the second wee bring it home to our houses or to the place of well imploying it Note the last words of vers 7. of this chapter 8 Because man and wife resemble Christ and the Church by way of type or image and will men or women dare say that Christ and the Church carry themselves so unlovingly or disorderly one to another as they doe one to another Doe you not thinke it had been a hatefull thing for any man that was to be a type of Christ to have exprest the type by false or wicked waies Even so is it for man and wife to carry themselves one to another so as Christ and the Church doe not one to another Ephes. 5. 9 The end of marriage is Gods glory now if God may not have glory by the loving and orderly carriage of man and wife one to another he will winne himselfe glory to his Iustice in revenging the quarrell of the Covenant which they have broken 10 Because usually the carriage of man and wife is the originall cause of good or evill order in the family partly because thereby they are the more inabled or disabled for their carriage towards others in the family and besides their courses are exemplary and withall they thereby lay the ground of their owne honour or dishonour in the hearts of children and servants 11 Because Gods commandement injoyning them their duties one to another bindes the conscience as hard as any of the other Commandements so as God is aswell provoked by these disorders betweene man and wife as by swearing or cursing or Idolatry or murther or whoredome or drunkennesse or the like yea they that live in the customary breach of these duties are unjust and dishonest aswell as if they broke any other Commandements 12 The Apostles were the more earnest in pressing husbands and wives to a loving and orderly behaviour one towards another because of the scandall or honour came to Religion by it It did greatly adorne and become the Gospel if they lived amiably together it made men like of their Religion the better and contrariwise it was a foule scandall and caused the Religion to be lesse esteemed or else hated when they lived so ungodly and unquietly together 13 Because if they live lovingly together they are like to have a quiet conscience and a cleane heart whereas if they jangle and live in discontentment it is a thousand to one the conscience will be very froward and their hearts filled with foule lusts after others Pro. 5. And that the conscience should be froward how can it be otherwise when they live in the direct breach of Gods commandement which as was shewed before bindes as strongly in this as in another dutie 14 Because this commandement is the first commandement with promise To the faithfull discharge of these domesticall duties is promised a long and happie life in the land God hath planted men in 15 Because men and women may greatly further their salvation by living according to Gods will in this estate as is intimated 1. Tim. 2.15 16 Lastly let husbands and wives remember their accounts at the last day Will it not be a wofull miserie for a rebellious and froward wife to be throwne to hell and see her quiet and religious husband goe to heaven and so on the other side The use may be for complaint of the generall and grievous neglect of these things in the most men and women Where may a man observe in any family almost that amiable carriage betweene man and wife that ought to be Quest. What are the causes of this generall disorder and unquietnesse betweene men and their wives Answ. 1. It may be God revengeth some sinne in the manner of the marriage or going about it of which the parties have not soundly repented as precontracts or marriage for carnall ends without respect of Religion or Gods glorie as for wealth or the like or some secret wickednesse betweene the parties before marriage 2 In the most it is the want of the true feare of God they are carnall and so their Natures being not regenerate are full of all evill fruits Two carnall persons can no more agree together than two wilde beasts and what will not men and women allow themselves in when they doe not from their hearts feare Gods displeasure 3 In many it is ignorance of their mutuall duties men and women doe not studie with care and conscience the particular duties which in this estate God requires of them 4 In such as know their duties it is eyther unskilfulnesse to beare with infirmities or neglect of daily prayer to God to fashion their hearts to obey his will in those things as well as in other points of his service and worship 5 In some it is strange and strong
lusts and inordinate desires which being not resisted and subdued the inward cause of all that absurd and perverse carriage shewes it selfe openly Quest. 2. But what should men and women doe that they might attaine to this orderly and amiable conversation Answ. 1. They should heartily in secret bewaile their former disorders and seeke pardon of God and then reconcile themselves one to another by confessing their faults follies These things will never be mended till they be repented of 2 They should seriously attend to the doctrine of their duties and hear it with all conscience and desire to obey take notice of Gods preceptorie commandement in requiring these things and by all meanes take heed of prejudice in hearing but make conscience to heare this part of the word of God as the word of God as well as any other Thinke not this doctrine too base or meane to be heard or studied nor imagine that it is but the severitie of the Teacher to tell of so manie things to be done by men and women especially take heede of that profane jesting to put off the sound practice of this doctrine with jesting one at another Remember one thing by the way that it is a great testimonie of true uprightnesse of heart when men and women make conscience of it to be good at home as well as abroad Thus of the first generall doctrine Doct. 2. Secondly we may hence in generall note That the word of God and the instructions of the ministery of the word belong to women as well as men and therefore the Apostles call to the women to heare the word of the Lord. This point is to be noted the rather because many give out that the knowledge of religion and hearing of Sermons and studying the Scriptures is not fit for women God doth not require it of them Now that this dotage may be the more evidently consuted consider that which is here intimated There are a multitude of arguments may be brought as First the image of God by creation was stamped upon the female as well as the male Gen. 1.27 2 The profession of godlinesse good workes faith charitie and holinesse is required of women aswell as men 1. Tim. 2.10.15 and therfore all meanes of grace is necessary for them aswell as men 3 It is required of them to be teachers of good things though they are not allowed to teach publickly 1. Cor. 14. yet they must teach their children and the elder women must teach the yonger women Tit. 2.3 4 They are commanded expresly to learne the doctrine is publickly taught 1. Tim. 2.11 5 The Scripture is full of instances Of the good woman in the Proverbes it is said that shee was not only a good house-wife but the law of grace was in her lips Pro. 31.26 King Lemuel was taught prophecies by his mother Pro. 31.1 and women followed our Saviour to heare his Sermons some followed him I say from place to place Luke 8.3 and Mary was commended by our Saviour for choosing the best part when shee set her heart about religious duties and to sit at the feet of Christ to heare his word Luke 11. Our Saviour instructs a woman of Samaria in the great mysteries of conversion and salvation Iohn 4. At Philippi Pauls hearers at the first were only women Acts 16.13 and honourable narration is made of many christian women converted Act. 17.4.12 ult and we reade of Priscilla that shee was a meanes to instruct Apollos an eloquent and learned man and to make him more perfectly to understand the way of God Acts 18.26 and so wee reade of women that laboured with Paul in the Gospel Philip 4.3 6 If women must suffer for their Religion it is reason they have all the knowledge and helpes in Religion but women are in danger to suffer for Religion aswell as men Acts 8.3 9.2 22.4 7 Finally the way to be saved is the same for women aswell as men and therefore all meanes of salvation belong to them and are to be used by them aswell as men Which as it may incourage all women that are religious to study the things that belong to the kingdome of God so it should teach them to make conscience of what they heare and learne of the Virgin Mary to lay up the good Word of God in their hearts and keep it and to look to their waies in all things that they may please God for as God is no respecter of persons but loves godlinesse in women aswell as in men so hee doth require sound obedience and reformation and holinesse of life of women aswell as men For with God there is neither Iewe nor Greek bond nor free male nor female but all are one in Christ Iesus Gal. 3.27.28 Thirdly before I yet come to open the particular parts of the text it may be asked why the Apostle is so large in speaking to wives as spending so many verses upon them I answer it is not simply because wives are more faulty than husbands though many times it proues to bee so in many wives but 1 Because it is more against nature to obey than to rule 2 Because women have many hinderances or letts both in receiving the doctrine and in practising it sometimes they rest in the generall That they must obey and so never study particulars and therefore had neede to have it beaten out in particulars for them Besides they are in danger to be infected with temptations evill counsell evill example c. 3 Because the inferiour must mend first and therfore the Apostle begins with the wives and would faine have them in order before they require respect from their husbands 4 Because if the women be gained to religion they may be great meanes to worke good upon their husbands for as they are pernitious instruments of the divell to doe their husbands hurt if they bee wickedly bent so may they bee great meanes to doe them good if they be soundly reformed themselves as the Apostle imports in the first verse of this chapter Besides if the mother be godly and carefull though the father should not be so yet the children may bee by her instructed and well brought up and the advantage from her for the childrens good is the greater because shee is most with the children and usually they more affect her than the father 5 Because many times their provocations from absurd husbands are so great as if God did not speake very much to them they could never indure it with subiection To conclude when things are much urged or repeated in Scripture usually thereby three things are imported about the matter so urged the one is difficulty the other necessity and the third excellency all three may bee well thought on here The Lord is very long in giving the charge to wives and it is both because it is a very hard taske to learne to be a good wife and because it is a thing wonderfull necessary
while hee hath the light the night will come when no man can worke and the rather since hee hath lost so much time in doing workes of darkenesse hee should now redeem the time Ephes. 5.15 1. Pet. 4.2 3. 2 Because he is Gods servant and therefore should be alwayes working Rom. 6. yea hee is Gods Sacrifice therefore should he be wholy devoted to the doing of good Rom. 12.1 3 Because wee have our taske set us and ever the more worke we doe the sooner we shall fulfill the measure prescribed us 4 Because hereby we shall much glorifie God Matt. 5.16 and silence wicked men 1. Pet. 2.12 15. 5 Because God is faithfull and will not forget our works and labour we shall be rewarded accordingly If wee sowe sparingly we shall reape sparingly 2. Cor. 9. Heb. 6.11 Gal. 6.9 God giveth us richly to enjoy all things in this world 1. Tim. 6.17 and our continuance in well doing will be marvellously rewarded in heaven Rom. 2.7 Now that we may doe much good wee must pray God to stablish us in everie good word and worke 2. Thess. 2.17 and withall we must furnish our selves with directions out of the Scriptures and studie the rules of life there prescribed 2. Tim. 3.16 17. Iam. 3.17 and then we must be sure to make use of all the opportunities of well doing And be not affraid with any amazement These words may be diversly referred and so diversly expounded If they be referred to the exhortation to subjection to their husbands in the manner before shewed then the sense may be that they should not feare that they should be misused if they were subject or else it limits the manner of subjection that they should not be subject onely for feare or out of basenesse of minde feare should not be the ground of their obedience but conscience of Gods commandements and love to their husbands If they be referred to the example of Sara they may be taken eyther as a promise or as a condition as a promise thus If they imitate Sarah in well doing they need not be affraid of the troubles of a married estate for by this course those troubles will be prevented or the tribulation they shall have in the flesh will not be great Or they may be the second as a condition of their filiation If they will bee Sarahs daughters then they must learne of Sarah to beare the troubles and afflions may befall them and their husbands without disquietnes and amazement Sarah could leave her owne countrey and was a comfort to her husband and we never reade that shee any way discouraged her husband or complained of miserie though she was faine to live in manie strange places and had not at any time any certaine abode any where But I thinke the words may be interpreted in generall as contayning a prohibition of excessive feares and consternation of minde which is often found in women to the great offence and disquieting of their husbands The word translated Amazement notes such a perplexitie of minde in which one is almost at â—is witts end and therefore the Verbe of which this Noune is derived is used in the New Testament onely in these cases as in the cases of rumours of warres or seditions readie to seaze 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 eyther of these doe women sometimes fall into and this the Apostle forbids He doth not forbid all feare for they must feare their husbands Ephes. 5 ult and they must feare God 2. Cor. 7.11 Nor doth hee severely taxe that naturall fearefulnesse in women which followes their sexe but only such desperate vexations or passions as suffer them not to make use of their trust in God or love to their husbands Quest. What causes can there be imagined why these Christian wives should be in danger of any such consternation of minde Answ. The Apostle might well imagine diverse causes of this frailtie 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 labour to restraine them from the exercises of Christian Religion which might put them into a great strait 2 Their profession of Christian Religion might bring upon them manie tribulations and persecutions which women are not so able to beare 3 It may be the Apostle had observed that women were apt to fall into these desperate fitts of passion and grieving when they were crossed by their husbands or servants or children Sure it is that many women nowadayes if their husbands doe but crosse them in reasonable things they will cry and grieve as if they would die in the vexation of their hearts These strange humours and perplexities and desperate fitts the Apostle absolutely forbids hee would not have anie of them found in a Christian wife Vers. 7. Likewise yee husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessell as being heyres together of the grace of life that your prayers be not hindred HItherto of the dueties of Wives the Husbands duetie followes in the words of this Verse Where three things are to be observed 1 The proposition of their duetie Husbands dwell with them 2 The exposition shewing how they must doe it viz. as men of knowledge and such as honour them 3 The Reasons which are three 1 Because they are the weaker vessell and therefore need to be carefully and continually well used 2 Because they are both alike heyres of Gods grace 3 Because else their prayers and Gods service will bee much interrupted and hindred In the Proposition may be observed first the word of connexion Likewise Secondly the terme of application Yee Thirdly the persons charged Husbands Fourthly the duetie imposed viz. Dwell with them Likewise This terme bindes these words to the former and shewes That God doth charge husbands to looke to their dueties aswell as wives Now if God charge the husband it evidently imports that evill husbands must give account to God of all the evill they doe though no law of man punish them yet God will that gave them this law And withall it may comfort such husbands as are censured without cause God that hath given them their charge knowes their integritie whatsoever foolish wives object or a vaine world imputes to them And in generall God will accept and reward the carefull behaviour 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 shew the respect that God gives to husbands Hee first by his precept informes his wife before his face and shewes him a patterne how hee shall walke towards him and therefore now may the more willingly attend to his owne duetie Secondly because things last spoken have usually the greatest longest impression upon the
all a part of all gifts and differ onely in the measure as they have but one faith and one hope And so in all other saving graces Eph. 4.5 4. 1. Cor. 12. Eph. 5. 7. Rom. â— 2 8 They have all the same promises Eph. 3.6 9 They have all the same or the like attendants viz. the Angells of heaven Heb. 1.13 10 They are governed by the same lawes have all one Lord Eph. 4.5 and have all the same way to heaven which is by Christ have all interest in the Teachers of the Word of Christ their Lord 1. Cor. 3.22 11 They shall have all the same glory after this life for the inheritance of them all is immortall and undefiled and without end 1. Pet. 1.4 12 They shall hold their glorie in the same place after this life viz. in heaven 1 Pet. 1.4 The use of this should be greatly for the comfort of weake and poore Christians for though they differ from other men in outward calling or the measure of gifts yet they are in the substance of the inheritance provided for as well as the greatest Kings or Prophets or Apostles And besides it should teach the brethren of higher degree to carrie themselves with all humility towards their poore brethren and it should teach all Christians to love as brethren to be courteous and tender hearted one towards another as followes in the next Verse of this Chapter Thus of the fourth point 5 The fift point is concerning the persons that doe inherit and so the coherence shewes That both sexe are capable of inheriting women as well as men wives as well as husbands God is no respecter of persons but in all conditions of people such as feare him and believe in Christ and worke righteousnesse are accepted adopted of him as these places shew Act. 10.35 Gal. 3.28 Col. 3.11 And this should teach all Christians not to have the glorious faith of Christ in respect of persons Iam. 2.1 2. And in particular such husbands as have religious wives should make the more account of them though God hath made them inferiour to them in outward condition yet hee hath made them equall in the inheritance of life Lest praier be interrupted Hitherto of the second reason to perswade husbands to make conscience of their dutie towards their wives The third reason is taken from the ill effect if it be not done and that is that Gods service and in particular praier will bee hindred and that divers waies First if he dwell not with her praier in the family is like to be omitted it being his worke as the head of the family to performe that duety and to see that his houshold serve God with him Iosh. 24.14 And if he carrie not himselfe as a man of knowledge there may arise such disâ—ord amongst them that they will have no minde either to pray together or one for another at least their passions will tempt them many times to omit prayer and if he give not honour but dispise her hee will have no heart to pray for her whom he contemnes There are many observations may be gathered out of these words as Doct. 1. Praier is a part of Gods service that is necessarily required and not left arbitrary for men to doe or not to doe it Psal. 105.1 1. Thes. 5.17 Mat. 7.7 Rom. 12.12 Eph. 6.18 Col. .4 2. Doct. 2. The exercise of praier is not onely a part of Gods service but it is an excellent part a chiefe part that which much excells Which may appeare First by the nature of it It is an exercise in which a mortall creature talkes with the immortall Creator Secondly by the antiquity of it It is an exercise that godly men have be taken themselves to with great devotion from the first times of the world Gen. 4 26. 21 33. Thirdly by the efficient cause of it God poures out his owne Spirit upon his people of purpose to make them able to pray and therefore is called The Spirit of prayer Zach. 12.11 Ioel 2.28 Rom. 8.26 Fourthly because they are things so precious as Christ takes them and presents them to God covering our imperfections and making them acceptable Rev. 8.3 Fiftly by the great priviledges this exercise enjoyes For fir st God is greatly delighted in it Pro. 15.8 and therefore one of his titles is that he is a God that heareth praier Psal. 65.1 and heares with great attention his eares are open Psal. 34.15 and will not despise praier for the infirmities of his servants Psal. 102.17 nor reproach them Iam. 1.5 Secondly any man of any condition that hath an honest heart may bee regarded with God in prayer Mar. 7.7 Luk. 11.10 Thirdly whatsoever is asked is obtained which is an unspeakeable benefit Mark 11.24 Psal. 85.5 Lastly God hath promised salvation to all them that call upon his name Ioel 2. ult And this point should be a great encouragement to all true Christians to bee much in prayer and to resist all dulnesse in themselves or temptations and objections against the exercise of prayer Doct. 3 Prayer is a duety required of private Christians as well as of learned men or Ministers Husbands and wives are supposed to practise this duety of praier Hence it is that where we read of any commandement to pray in Scripture usually it is as large as any of the ten Commandements even such as bindeth all persons to the performance of it which should serve greatly to shew the prophanenesse of most families that have no praier A family without praier and the exercises of religion in it is a very denne of wilde beasts and a cage of impure birds and the wrath of God hangs over those families that have not praier used in them as these places shew Psal. 79.6 Zeph. 3.1 2. Dan. 9.13 Ezech. 22.30 Doct. 4. Yea in that he takes for granted that christian husbands and wives did pray onely admonisheth that they looke to it that their prayer bee not interrupted it shewes That every godly Christian can pray doth make conscience of it to doe it Psal. 32.6 for every Christian that is a true Christian hath the spirit of Adoption by which hee cryes Abba Father Rom. 8.16 And it is made a signe of a wicked man not to call upon the name of the Lord Psal. 14.4 Doct. 5 In that prayer may not be interrupted or hindred it shewes plainely That this is an exercise for every day constantly while we live in this world which these places confirme 1. Thes. 5.17 Col. 4.2 Rom. 12.12 Psal. 105.4 praying by fits will not serve turne Doct. 6. Wives and husbands though they had never so many praises otherwaies or for their carriage one towards another yet if they bee not religious persons and in particular such as serve God by daily and devoute prayer they are not true Christians nor accepted of God The Apostle takes it for granted that all christian men and women doe make conscience of daily prayer