upon the tree, that we, being dead to sin, should live unto righteousness, by whose stripes, that is, by whose expiatory sufferings, we are healed; the wounds made in our souls by the guilt and power of sin, are mercifully and meritoriously healed; the guilt of sin is pardoned, the power of sin subdued, and all the invaluable fruits and benefits of the Redeemer's death obtained. Thanks be to God for Jesus Christ.

25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

Observe here, 1. The state and condition in which both Jews and Gentiles were found before their conversion to christianity; they were like sheep going astray and lost; wandering in the ways of sin and unbelief, to their threatened ruin and destruction. Observe, 2. The tender care of Christ, that great and good shepherd, in bringing home these lost sheep upon his shoulders, Isa. xl. 11. into his fold the church; Ye are now returned to the Shepherd,to him that will feed you in green pastures, and preserve you to his heavenly kingdom. The Shepherd gives life to his sheep, and also lays down his life for his sheep. Observe, 3. The additional title given to Christ, he is styled the Bishop of our souls: he that with tenderness, care, and diligence, doth inspect and visit all his charge; he is the universal Bishop, the Bishop of bishops, who has the charge of all the flocks, and of the shepherds too, and to whom all bishops and shepherds must become accountable. God Almighty give them all such grace to be faithful, such wisdom to be prudent, that love to himself, that zeal for Christ, that tenderness for souls, such meekness and humility, such patience and charity, such mortification and self-denial, as become persons of their holy character and profession; always remembering, that the salvation of one precious soul, for which the great Shepherd died, is infinitely worth the most indefatigable labours of their whole lives: that, when the chief Shepherd shall appear, they may receive a crown of glory that fadeth not away. Amen.

CHAP. III.

LIKEWISE, ye wives, be in subjection to your own husbands; that if any obey not the word, they

also may without the word be won by the conversation of the wives; 2 While they behold your chaste conversation coupled with fear.

Our apostle having, in the foregoing chapter, entered upon an exhortation to the practice of relative duties, particularly of subjects towards their rulers, and of servants

towards their masters, he continues here his exhortation to husbands and wives in the

former part of this chapter, beginning first with the wives' duty, (as did St. Paul in all his epistles,) because their duty of subjection is the most hard and difficult duty: Likewise, ye wives, be in subjection to your own husbands. Observe here, 1. The duty enjoined, subjection; that is, a loving and delightful obedience to the husband, owning of and submitting to, his authority, in compliance with the command of God. Observe, 2. The persons from whom and to whom this subjection is due: from every wife to her own husband, believer or unbeliever, christian or infidel; it is not lawful, upon any pretence whatever, for the wife to cast off this duty, which by the law of her creation, and the express command of God, is bound upon her. Observe, 3. One special reason assigned why such wives as have unbelieving, wicked, and unconverted husbands, should take particular care to express that fear and reverence towards God, subjection and obedience, that chastity and conjugal affection towards their husbands, which the word of God calls for ; namely, that such husbands as obey not the word, may without the word (preached) be won to the faith, by observing the efficacy and power of the word in the conversation of the wives. Learn hence, That the wives' holy and humble, pious and prudent, meek and patient, chaste and unsuspected conversation before God and the world, does recommend not only their persons to the love and esteem of their husbands, but also their faith and holy religion, (which produces such good fruits,) to their approbation and choice: If any obey not the word, they may without the word be won by the conversation of the wives.

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: 4 But let it be the hidden man of the heart, in that which is not corruptible,

even the ornament of a meek and quiet spirit, which is in the sight of God of great price.

Our apostle's next advice, here given to wives, is concerning their attire; this is laid down, first, negatively, what it should not be, not an outward adorning, attended with great curiosity and exactness in dressing the body with plaited hair, gold chains, gay and gaudy apparel, and such like. Where note, That plaited hair, gold chains, and costly attire, were then the attire of lewd women; whores only or chiefly were so decked and adorned, and therefore were absolutely forbidden to the christian women by our apostle: but when such attire ceases to be a mark of such distinction, it may be worn by christian women, provided it be done without pride, and without 100 great expense both of time and treasure: always remembering that gravity in apparel, and wearing such a dress as is soon put on, is most honourable and best becoming christian women. "I had rather, says one, go like the wild Indians, than have those thousands of hours to answer for, which some have spent between the glass and the comb." Observe here. That this text doth not absolutely forbid the wearing of ornaments or costly apparel by such persons whose quality will answer it, but only forbids pride and vanity, affectation and Ostentation, in the wearing of them; it is not only lawful to cover the body, but to adorn the body; Abraham had never sent ear-rings and bracelets to Rebekah, had they been sinful in their use : to wear such things beyond our purse and place, and to make ourselves or others poor by making ourselves fine, is very sinful, but otherwise, lawful. Observe next, Our apostle's affirmative precept for the woman's adorning, with the reasons of it, verse 4. But let it be the hidden man of the heart, &c. Where note, 1. What must be apparelled and adorned, the hidden man of the heart; that is, the soul, which wants both covering and adorning as well as the body, sin having made both naked to their shame. Note, 2. With what the hidden man of the heart must be apparelled; not with fine clothes, they will not cover a naked soul, but with the sanctifying graces of the Spirit of God, with humility and meekness, with piety and prudence, which ornaments will never wax old, nor grow out of fashion, as others do, and are also of precious esteem with God

himself, they are in the sight of God of great price; these virtues are in themselves, and render the possessors of the.n, truly valuable in the sight and esteem of God. Upon the whole, then, it evidently appears, that the negation here is not absolute, but comparative: as if the apostle had said, "God will have the hidden man of your heart adorned with grace, and delights more to see that, than your bodies adorned with precious jewels and costly apparel; and accordingly, if women affect finery, and would appear beautiful, let them choose the best ornaments, those of the mind and heart, which will attract the eye of God towards them, rather than those external ones, which serve only to draw man's eye to an admiration of them."

5 For after this manner in the old time, the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands; 6 Even as Sarah obeyed Abraham, calling him lord; whose daughters ye are, as long as ye do well, and are not afraid with any amazement.

Our apostle in these two verses enforces the exhortation and advice given to women in the foregoing verses, namely, to attire themselves with outward modesty and inward meekness, by a twofold argument: 1. From the example of holy women in general under the Old Testament, whose praise is in the scripture, not for the external adorning of the body, but for their affiance and trust in God, and their subjection paid to their own husbands. Here note, 1. That holiness, or the duties of the first table, are required of women as well as of men and God accepts holiness in them as well as in men, The holy women. Note, 2. That all holy women of old did. and always ought to, make conscience of their duty to their husbands, particularly of subjection, that so good example may be given by them, and taken from them, for others to do the like: the virtue of good example is lasting, it may do good many years after the example is given; the example of these holy women had a fresh power to do good many thousand years after it was given, and will still have to the world's end. 1. Another argument is taken from the example of Sarah, who meekly obeyed Abraham, acknowledging

him to be her lord; the daughters of whose faith, and the heirs of whose blessing, such wives will appear and prove themselves to be, who do as Sarah did, not suffering themselves by any fears or terrors to be diverted from, nor by any fits of passion and grief to be disturbed in, the performance of that duty which God requires, and the husband expects: Even as Sarah obeyed Abraham, calling him lord. Observe here, 1. That the faithful practice and conscientious discharge of domestic and relative duties, is much taken notice of by God, and had in remembrance with him, particularly the wife's duty, faithfully discharged to the froward husband, is and shall be had in everlasting remembrance with God. Observe, 2. That the same duty and reverence, the same subjection and obedience, which Sarah gave to Abraham, is due and payable to every husband, else the apostle's argument is of no force. Some might say, Abraham was a great man. Answ. True, but Sarah obeyed him as her husband, as well as wives ought to do, because the command of God requires honour and reverence to be given to all husbands, as husbands. Observe, lastly, With what great and wonderful goodness and clemency the Lord is pleased to overlook the failings and infirmities of his upright servants; we find in Sarah's story, Gen. xviii. that she spake very unhandsomely, and laughed indecently, when the angel came and told her she should have a son; but all that is passed by in silence, and that one good word she gave her husband, calling him lord, is mentioned here by St. Peter to her eternal honour. The Lord has a gracious respect to a little pure gold, though mingled with much dross, and in a great heap of sin if he can espy, he will accept of a little spark of true grace. O Lord! thou wilt not bring our infirmities and slips to account against us, nor rigidly reckon with us for the same, if our hearts be upright with thee: make us then sound in thy statutes, that we may not be ashamed.

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

Next our apostle proceeds to direct and exhort husbands to the practice of their re

VOL II.

spective duties; the general and comprehensive duty of the husband here mentioned is cohabitation, under which all matrimonial duties are contained: Dwell with your wives according to knowledge, that is, as becomes wise and understanding men, that will understand their duty, and, as the rule of christianity directs, giving just honour and due respect unto them, and exercising great tenderness towards them. Next observe, The reasons subjoined to enforce this duty upon husbands: 1. Because wives are the weaker vessels, subject to infirmities, and more liable to contempt; therefore their husbands should contribute their wisdom and authority to support their honour, and preserve them from being despised either by children or servants. 2. Because wives are not only co-partners with their husbands in their temporal good things, but also co-heirs of saving grace with them, heirs together of the grace of life. 3. Because otherwise their prayers, one with, and one for, another, would be obstructed and disturbed; That your prayers be not hindered. Note here, That all sinful walking in general, but discord and discontent between husband and wife in particular, doth exceedingly hinder prayer: it oftentimes hinders from the very act of prayer, that the duty is laid aside; it flats and deads our spirits, and straitens our hearts in prayer, and it hinders the effect, fruit, and success, of our prayers; it makes persons in that condition, that they have no heart to come before God, nor care to lift up their faces to him. From the whole learn, That it ought to be the mutual care of married couples so to order all their carriage towards each other, that in their houses they hinder not any holy duties; to hinder the practice of religion is repugnant to the great ends of this relation; some hinder by their wickedness, others by their discontent and frowardness; take we care that neither the husband's nor wife's heart be deadened, nor their heat damped to holy duties, by either of their sinful or froward behaviour; that family will be little in praying that is much in squabbling and contending one with another.

8 Finally, be ye all of one mind, having compassion one of another: love as brethren, be pitiful, be courteous; 9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye

3 A

be not afraid of their terror, neither be troubled ;

As if the apostle had said, "Though following that which is good be, generally speaking, a sure and certain way to keep you from harm, yet should it so happen, that notwithstanding all your piety and prudence, you should suffer for well-doing, ye are happy, and not miserable; therefore be not afraid of their terrors and threatenings, neither be ye troubled for what they can inflict upon you." Note hence, 1. That to suffer affliction and persecution for righteousness' sake, doth not hinder, but further our happiness; If ye suffer for righteousness' sake, happy are ye, for so suffered your Saviour that went before you. Note, 2. That when God calls us forth to suffer for righteousness' sake, we must fortify ourselves against all fear: no terrors must trouble us, no apprehended dangers or difficulties must dismay us: Be not afraid of their terror, neither be troubled.

15 But sanctify the Lord God in your hearts;

: This phrase in scripture imports, 1. A firm belief of God's almighty power, that he can protect from sufferings; and a full affiance in his goodness and providence, that he will do it, if it be good for us. 2. It is from the heart to own and believe the truth of all that God delivers in his word by way of promise to his people, and by way of threatening to their enemies, that his eyes are over the righteous, and his face against them that do evil. 3. To sanctify the Lord God in our hearts, is always to maintain upon our minds such an holy fear and awful reverence of God, as will effectually prevail upon us to dread more the displeasure of God, than any thing we can suffer at the hand of man. Learn hence, 1. That when sufferings are approaching we ought to strengthen our hearts against all fears of suffering, by putting our trust in God. 2. That by this trust and confidence in God in a suffering hour, we do eminently sanctify the Lord God in our hearts, Isa. viii. 13. Sanctify the Lord of hosts himself, and let him be your fear and your dread.

--And be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear :

As if the apostle had said, "If you be christians indeed, you are not without hope, an hope of everlasting bliss and happiness, which will infinitely recompense you hereafter for all the hard things which you suffer for the sake of christianity here; and forasmuch as this your hope is not a vain and groundless expectation, but a rational hope, be always ready to render a reason of that hope that is in you, with meekness and fear. Learn hence, 1. That the christian's hope is a rational hope, he has a reason to hope for what he hopes, his hope is wellgrounded upon the promise of God, upon the purchase of Christ, and upon the operations of the Holy Spirit, quickening him by its renovation, leading him by its manuduction, actuating him by its influence, animating him in devotions by its assistances, by being the author of all that grace that is in him, and of all that good that is done by him. Learn, 2. That it is a christian's duty to be always ready to render a reason of this his hope, when the glory of God, the honour of religion, and the good of others, do require it. Learn, 3. That this must not be done with vanity and ostentation, but with meekness and fear: Be always ready to render a reason of the hope that is in you with meekness and fear.

16 Having a good conscience; that, whereas they speak evil of you, as of evil-doers, they may be ashamed that falsely accuse your good conversation in Christ. 17 For it is better, if the will of God be suffer for well-doing than for evilso, that ye doing.

Here our apostle adds his advice to christians, that they silence and put to shame their adversaries, by their works as well as by their words, by their holy conversation, together with their rational disputations; he bade them in the former verse be always ready to make a profession of their faith, and to render a reason of their hope; here he bids them confute gainsayers by a good conversation, and in order thereunto to keep continually an innocent mind and a clear conscience, pure from guile, and clear from guilt: Having a good conscience, that such as speak evil of you, as of evil-doers, may be ashamed. Note here, 1. That let the servants of Christ be never so innocent in their lives, and circumspect in their carriage, yet there are those that will censure them as bad men, and slander