1Ti 2:9-10, 1Pe 3:3-6 | Barnes | STEP | Verse 9. In like manner also . That is, with the same propriety; with the same regard to what religion demands. The apostle had stated particularly the duty of men in public worship, , and he now proceeds to state the duty of women. All the directions here evidently refer to the proper manner of conducting public worship, and not to private duties; and the object here is to state the way in which he would have the different sexes appear. He had said that he would have prayers offered for all men, , seq., and that in offering such petitions he would have the men on whom devolved the duty of conducting public devotion, do it with holy hands, and without any intermingling of passion, and with entire freedom from the spirit of contention. In reference to the duty of females in attendance on public worship, he says that he would have them appear in apparel suitable to the place and the occasion; adorned not after the manner of the world, but with the zeal and love in the cause of the Redeemer which became Christians. He would not have a woman become a public teacher, , but would wish her ever to occupy the place in society for which she was designed, , and to which she had shown that she was adapted, . The direction in , therefore, is to be understood particularly of the proper deportment of females in the duties of public worship. At the same time, the principles laid down are doubtless such as were intended to apply to them in the other situations in life, for if modest apparel is appropriate in the sanctuary, it is appropriate everywhere. If what is here prohibited in dress is wrong there, it would be difficult to show that it is right elsewhere. That women adorn themselves . The words "I will," are to be understood here as repeated from . The apostle, by the use of the word adorn , κοσμειν shows that he is not opposed to ornament or adorning , provided it be of the right kind. The world, as God has made it, is full of beauty, and he has shown in each flower that he is not opposed to true ornament. There are multitudes of things which so far as we can see, appear to be designed for mere ornament, or are made merely because they are beautiful. Religion does not forbid true adorning. It differs from the world only on the question what is true ornament, or what it becomes us, all things considered, to do in the situation in which we are placed, the character which we sustain, the duties which we have to perform, and the profession which we make. It may be that there are ornaments in heaven which would be anything but appropriate for the condition of a poor, lost, dying sinner on earth. In modest apparel . The word here rendered modest, κοσμιος, properly relates to ornament or decoration, and means that which is well-ordered, decorous, becoming . It does not, properly, mean modest , in the sense of being opposed to that which is immodest , or which tends to excite improper passions and desires, but that which is becoming or appropriate. The apostle does not positively specify what this would be, but he mentions some things which are to be excluded from it, and which, in his view, are inconsistent with the true adorning of Christian females --" broidered hair, gold, pearls, costly array." The sense here is, that the apparel of females should be such as becomes them, or is appropriate to them. The word here used, κοσμιος shows that there should be due attention that it may be truly neat , fit, decorous. There is no religion in a negligent mode of apparel, or in inattention to personal appearance- any more than there is in wearing gold and pearls; and a female may as truly violate the precepts of her religion by neglecting her personal appearance, as by excessive attention to it. The true idea here is, that her attention to her appearance should be such that she will be offensive to no class of persons; such as to show that her mind is supremely fixed on higher and more important things, and such as to interfere with no duty which she owes, and no good which she can do, either by spending her time needlessly in personal adorning, or by lavishing that money for dress which might do good to others, or by neglecting the proprieties of her station, and making herself offensive to others. With shame-facedness . With modesty of appearance and manner--an eminent female virtue, whether in the sanctuary or at home. And sobriety . The word here used means properly, sanity ; then sober-mindedness, moderation of the desires and passions. It is opposed to all that is frivolous, and to all undue excitement of the passions. The idea is, that in their apparel and deportment they should not entrench on the strictest decorum. Doddridge . Not with broidered hair . Marg., plaited . Females in the east pay much more attention to the hair than is commonly done with us. It is plaited with great care, and arranged in various forms, according to the prevailing fashion, and often ornamented with spangles, or with silver wire, or tissue interwoven. . The sense here is, that Christian females are not to imitate those of the world in their careful attention to the ornaments of the head. It cannot be supposed that the mere braiding of the hair is forbidden, but only that careful attention to the manner of doing it, and to the ornaments usually worn in it, which characterized worldly females. Or gold, or pearls . It is not to be supposed that all use of gold or pearls, as articles of dress, is here forbidden; but the idea is, that the Christian female is not to seek these as the adorning which she desires, or is not to imitate the world in these personal decorations. It may be a difficult question to settle how much ornament is allowable, and when the true line is passed. But though this cannot be settled by any exact rules, since much must depend on age, and on the relative rank in life, and the means which one may possess, yet there is one general rule which is applicable to all, and which might regulate all. It is, that the true line is passed when more is thought of this external adorning, than of the ornament of the heart. Any external decoration which occupies the mind more than the virtues of the heart, and which engrosses the time and attention more, we may be certain is wrong. The apparel should be such as not to attract attention; such as becomes our situation; such as will not be particularly singular; such as shall leave the impression that the heart is not fixed on it. It is a poor ambition to decorate a dying body with gold and pearls. It should not be forgotten that the body thus adorned will soon need other habiliments, and will occupy a position where gold and pearls would be a mockery. When the heart is right; when there is true and supreme love for religion, it is usually not difficult to regulate the subject of dress. Costly array . Expensive dress. This is forbidden, for it is foolish; and the money thus employed may be much more profitably used in doing good. "Costly array" includes that which can be ill afforded, and that which is inconsistent with the feeling that the principal ornament is that of the heart. (1) "broidered" "plaited"

‏ 1 Timothy 2:9-10

Verse 9. In like manner also. That is, with the same propriety; with the same regard to what religion demands. The apostle had stated particularly the duty of men in public worship, 1Timm 2:8, and he now proceeds to state the duty of women. All the directions here evidently refer to the proper manner of conducting public worship, and not to private duties; and the object here is to state the way in which he would have the different sexes appear. He had said that he would have prayers offered for all men, 1Thes 2:1, seq., and that in offering such petitions he would have the men on whom devolved the duty of conducting public devotion, do it with holy hands, and without any intermingling of passion, and with entire freedom from the spirit of contention. In reference to the duty of females in attendance on public worship, he says that he would have them appear in apparel suitable to the place and the occasion; adorned not after the manner of the world, but with the zeal and love in the cause of the Redeemer which became Christians. He would not have a woman become a public teacher, 1Timm 2:12, but would wish her ever to occupy the place in society for which she was designed, 1Timm 2:11, and to which she had shown that she was adapted, 1Timm 2:13,14. The direction in 1Timm 2:9-12, therefore, is to be understood particularly of the proper deportment of females in the duties of public worship. At the same time, the principles laid down are doubtless such as were intended to apply to them in the other situations in life, for if modest apparel is appropriate in the sanctuary, it is appropriate everywhere. If what is here prohibited in dress is wrong there, it would be difficult to show that it is right elsewhere.

That women adorn themselves. The words "I will," are to be understood here as repeated from 1Timm 2:8. The apostle, by the use of the word adorn, κοσμειν shows that he is not opposed to ornament or adorning, provided it be of the right kind. The world, as God has made it, is full of beauty, and he has shown in each flower that he is not opposed to true ornament. There are multitudes of things which so far as we can see, appear to be designed for mere ornament, or are made merely because they are beautiful. Religion does not forbid true adorning. It differs from the world only on the question what is true ornament, or what it becomes us, all things considered, to do in the situation in which we are placed, the character which we sustain, the duties which we have to perform, and the profession which we make. It may be that there are ornaments in heaven which would be anything but appropriate for the condition of a poor, lost, dying sinner on earth.

In modest apparel. The word here rendered modest, κοσμιος, properly relates to ornament or decoration, and means that which is well-ordered, decorous, becoming. It does not, properly, mean modest, in the sense of being opposed to that which is immodest, or which tends to excite improper passions and desires, but that which is becoming or appropriate. The apostle does not positively specify what this would be, but he mentions some things which are to be excluded from it, and which, in his view, are inconsistent with the true adorning of Christian females --" broidered hair, gold, pearls, costly array." The sense here is, that the apparel of females should be such as becomes them, or is appropriate to them. The word here used, κοσμιος shows that there should be due attention that it may be truly neat, fit, decorous. There is no religion in a negligent mode of apparel, or in inattention to personal appearance- any more than there is in wearing gold and pearls; and a female may as truly violate the precepts of her religion by neglecting her personal appearance, as by excessive attention to it. The true idea here is, that her attention to her appearance should be such that she will be offensive to no class of persons; such as to show that her mind is supremely fixed on higher and more important things, and such as to interfere with no duty which she owes, and no good which she can do, either by spending her time needlessly in personal adorning, or by lavishing that money for dress which might do good to others, or by neglecting the proprieties of her station, and making herself offensive to others.

With shame-facedness. With modesty of appearance and manner--an eminent female virtue, whether in the sanctuary or at home.

And sobriety. The word here used means properly, sanity; then sober-mindedness, moderation of the desires and passions. It is opposed to all that is frivolous, and to all undue excitement of the passions. The idea is, that in their apparel and deportment they should not entrench on the strictest decorum. Doddridge.

Not with broidered hair. Marg., plaited. Females in the east pay much more attention to the hair than is commonly done with us. It is plaited with great care, and arranged in various forms, according to the prevailing fashion, and often ornamented with spangles, or with silver wire, or tissue interwoven. Isa 3:24. The sense here is, that Christian females are not to imitate those of the world in their careful attention to the ornaments of the head. It cannot be supposed that the mere braiding of the hair is forbidden, but only that careful attention to the manner of doing it, and to the ornaments usually worn in it, which characterized worldly females.

Or gold, or pearls. It is not to be supposed that all use of gold or pearls, as articles of dress, is here forbidden; but the idea is, that the Christian female is not to seek these as the adorning which she desires, or is not to imitate the world in these personal decorations. It may be a difficult question to settle how much ornament is allowable, and when the true line is passed. But though this cannot be settled by any exact rules, since much must depend on age, and on the relative rank in life, and the means which one may possess, yet there is one general rule which is applicable to all, and which might regulate all. It is, that the true line is passed when more is thought of this external adorning, than of the ornament of the heart. Any external decoration which occupies the mind more than the virtues of the heart, and which engrosses the time and attention more, we may be certain is wrong. The apparel should be such as not to attract attention; such as becomes our situation; such as will not be particularly singular; such as shall leave the impression that the heart is not fixed on it. It is a poor ambition to decorate a dying body with gold and pearls. It should not be forgotten that the body thus adorned will soon need other habiliments, and will occupy a position where gold and pearls would be a mockery. When the heart is right; when there is true and supreme love for religion, it is usually not difficult to regulate the subject of dress. Costly array. Expensive dress. This is forbidden, for it is foolish; and the money thus employed may be much more profitably used in doing good. "Costly array" includes that which can be ill afforded, and that which is inconsistent with the feeling that the principal ornament is that of the heart.

(1) "broidered" "plaited" 1Pet 3:3 Verse 10. But (which becometh women professing godliness) with good works. That is, it is not appropriate for women who profess to be the followers of the Saviour, to seek to be distinguished for personal, external decorations. If they are Christians, they have seen the vanity of these things, and have fixed the heart on more substantial realities. They are professed followers of Him "who went about doing good," and the performance of good works especially becomes them. They profess to have fixed the affections on God their Saviour, and to be living for heaven; and it is not becoming in them to seek such ornaments as would indicate that the heart is supremely attached to worldly things. There is great beauty in this direction. Good works, or deeds of benevolence, eminently become a Christian female. The nature of woman seems to be adapted to the performance of all deeds demanding kindness, tenderness, and gentleness of feeling; of all that proceeds from pity, sympathy, and affection; and we feel, instinctively, that while acts of hardy enterprise and daring in a good cause peculiarly become a Christian man, there is something exquisitely appropriate to the female character in deeds of humble and unobtrusive sympathy and benevolence. God seems to have formed her mind for just such things, and in such things it occupies its appropriate sphere, rather than in seeking external adorning.

‏ 1 Peter 3:3-6

Verse 3. Whose adorning. Whose ornament. The apostle refers here to a propensity which exists in the heart of woman to seek that which would be esteemed ornamental, or that which will appear well in the sight of others, and commend us to them. The desire of this is laid deep in human nature, and therefore, when properly regulated, is not wrong. The only question is, what is the true and appropriate Ornament? What should be primarily sought as the right kind of adorning? The apostle does not condemn true ornament, nor does he condemn the desire to appear in such a way as to secure the esteem of others. God does not condemn real ornament The universe is full of it. The colours of the clouds and of the rainbow; the varied hues of flowers; the plumage of birds, and the covering of many of the animals of the forest; the green grass; the variety of hill and dale; the beauty of the human complexion, the ruddy cheek, and the sparkling eye, are all of the nature of ornament. They are something superadded to what would be merely useful, to make them appear well. Few or none of these things are absolutely necessary to the things to which they are attached; for the eye could see without the various tints of beauty that are drawn upon it, and the lips and the cheeks could perform their functions without their beautiful tints, and the vegetable world could exist without the variegated colours that are painted on it; but God meant that this should be a beautiful world; that it should appear well; that there should be something more than mere utility. The true notion of ornament or adorning, is that which will make any person or thing appear well, or beautiful, to others; and the apostle does not prohibit that which would have this effect in the wife. The grand thing which she was to seek, was not that which is merely external, but that which is internal, and which God regards as of so great value.

Let it not be that outward adorning. Let not this be the main or principal thing; let not her heart be set on this. The apostle does not say that she should wholly neglect her personal appearance, for she has no more right to be offensive to her husband by neglecting her personal appearance, than by a finical attention to it. Religion promotes neatness, and cleanliness, and a proper attention to our external appearance according to our circumstances in life, as certainly as it does to the internal virtue of the soul. On this whole passage, 1Timm 2:9, 1Timm 2:10.

Of plaiting the hair. 1Timm 2:9; Comp. Isa 3:24. Great attention is paid to this in the East, and it is to this that the apostle here refers. "The women in the eastern countries," says Dr. Shaw, (Travels, p. 294,) "affect to have their hair hang down to the ground, which they collect into one lock, upon the hinder part of the head, binding and plaiting it about with ribbons. Above this, or on the top of their heads, persons of better fashion wear flexible plates of gold or silver, variously cut through, and engraved in imitation of lace." We are not to suppose that a mere braiding or plaiting of the hair is improper, for there may be no more simple or convenient way of disposing of it. But the allusion here is to the excessive care which then prevailed, and especially to their setting the heart on such ornaments rather than on the adorning which is internal. It may not be easy to fix the exact limit of propriety about the method of arranging the hair, or about any other ornament; but those whose hearts are right, generally have little difficulty on the subject. Every ornament of the body, however beautiful, is soon to be laid aside; the adorning of the soul will endure for ever.

And of wearing of gold. The gold here particularly referred to is probably that which was interwoven in the hair, and which was a common female ornament in ancient times. Thus Virgil says, erines nodantur in aurum. And again, erinera implieat auro. See Homer, II., B. 872; Herod. i. 82; and Thucyd. i. 6. The wearing of gold in the hair, however, was more common among women of loose morals than among virtuous females.--Pollux iv. 153. It cannot be supposed that all wearing of gold about the person is wrong, for there is nothing evil in gold itself, and there may be some articles connected with apparel made of gold that may in no manner draw off the affections from higher things, and may do nothing to endanger piety. The meaning is, that such ornaments should not be sought; that Christians should be in no way distinguished for them; that they should not engross the time and attention; that Christians should so dress as to show that their minds are occupied with nobler objects, and that in their apparel they should be models of neatness, economy, and plainness. If it should be said that this expression teaches that it is wrong to wear gold at all, it may be replied that on the same principle it would follow that the next clause teaches that it is wrong to put on apparel at all. There is really no difficulty in such expressions. We are to dress decently, and in the manner that will attract least attention, and we are to show that our hearts are interested supremely in more important things than in outward adorning.

Or of putting on of apparel. That is, this is not to be the ornament which we principally seek, or for which we are distinguished. We are to desire a richer and more permanent adorning--that of the heart.

(b) "let it not" 1Timm 2:9,10 Verse 4. But let it be the hidden man of the heart. This expression is substantially the same as that of Paul in Rom 7:22, "the inward man." Rom 7:22. The word "hidden" here means that which is concealed; that which is not made apparent by the dress, or by ornament. It lies within, pertaining to the affections of the soul.

In that which is not corruptible. Properly, "in the incorruptible ornament of a meek and quiet spirit." This is said to be incorruptible in contradistinction to gold and apparel. They will decay; but the internal ornament is ever enduring. The sense is, that whatever pertains to outward decoration, however beautiful and costly, is fading; but that which pertains to the soul is enduring. As the soul is immortal, so all that tends to adorn that will be immortal too; as the body is mortal, so all with which it can be invested is decaying, and will soon be destroyed.

The ornament of a meek and quiet spirit. Of a calm temper; a contented mind; a heart free from passion, pride, envy, and irritability; a soul not subject to the agitations and vexations of those who live for fashion, and who seek to be distinguished for external adorning. The connexion here shows that the apostle refers to this, not only as that which would be of great price in the sight of God, but as that which would tend to secure the affection of their husbands, and win them to embrace the true religion, (1Pet 3:1,2;) and, in order to this, he recommends them, instead of seeking external ornaments, to seek those of the mind and of the heart, as more agreeable to their husbands; as better adapted to win their hearts to religion; as that which would be most permanently proved. In regard to this point we may observe,

(1.) that there are, undoubtedly, some husbands who are pleased with excessive ornaments in their wives, and who take a pleasure in seeing them decorated with gold, and pearls, and costly array.

(2.) That all are pleased and gratified with a suitable attention to personal appearance on the part of their wives. It is as much the duty of a wife to be cleanly in her person, and neat in her habits, in the presence of her husband, as in the presence of strangers; and no wife can hope to secure the permanent affection of her husband who is not attentive to her personal appearance in her own family; especially if, while careless of her personal appearance in the presence of her husband, she makes it a point to appear gaily dressed before others, Yet

(3.) the decoration of the body is not all, nor is it the principal thing which a husband desires. He desires primarily in his wife the more permanent adorning which pertains to the heart. Let it be remembered,

(a.) that a large part of the ornaments on which females value themselves are lost to a great extent on the other sex. Many a man cannot tell the difference between diamonds: and cut-glass, or paste in the form of diamonds; and few are such connoisseurs in the matter of female ornaments as to appreciate at all the difference in the quality or colour of silks, and shawls, and laces, which might appear so important to a female eye. The fact is, that those personal ornaments which to females appear of so much value, are much less regarded and prized by men than they often suppose. It is a rare thing that a man is so thoroughly skilled in the knowledge of the distinctions that pertain to fashions, as to appreciate that on which the heart of a female often so much prides itself; and it is no great credit to him if he can do this. His time usually, unless he is a draper or a jeweller, might have been much better employed than in making those acquisitions which are needful to qualify him to appreciate and admire the peculiarities of gay female apparel.

(b.) But a man has a real interest in what constitutes the ornaments of the heart. His happiness, in his intercourse with his wife, depends on these. He knows what is denoted by a kind temper; by gentle words; by a placid brow; by a modest and patient spirit; by a heart that is calm in trouble, and that is affectionate and pure; by freedom from irritability, fretfulness, and impatience; and he can fully appreciate the value of these things. No professional skill is necessary to qualify him to see their worth; and no acquired tact in discrimination is requisite to enable him to estimate them according to their full value. A wife, therefore, if she would permanently please her husband, should seek the adorning of the soul rather than the body; the ornament of the heart, rather than gold and jewels. The one can never be a substitute for the other; and whatever outward decorations she may have, unless she have a gentleness of spirit, a calmness of temper, a benevolence and purity of soul, and a cultivation of mind that her husband can love, she cannot calculate on his permanent affection.

Which is in the sight of God of great price. Of great value; that being of great value for which a large price is paid. He has shown his sense of its value

(a.) by commending it so often in his word;

(b.) by making religion to consist so much in it rather than in high intellectual endowments, learning, skill in the arts, and valour; and

(c.) by the character of his Son, the Lord Jesus, in whom this was so prominent a characteristic. Sentiments not unlike what is here stated by the apostle, occur not unfrequently in heathen classic writers. There are some remarkable passages in Plutarch, strongly resembling it:--"An ornament, as Crates said, is that which adorns. The proper ornament of a woman is that which becomes her best. This is neither gold, nor pearls, nor scarlet, but those things which are an evident proof of gravity, regularity, and modesty."--Conjugalia Praecept., c. xxvi. The wife of Phocion, a celebrated Athenian general, receiving a visit from a lady who was elegantly adorned with gold and jewels, and her hair with pearls, took occasion to call the attention of her guest to the elegance and costliness of her dress. "My ornament," said the wife of Phocion, "is my husband, now for the twentieth year general of the Athenians."--Plutarch's Life of Phocion. 'The Sicilian tyrant sent to the daughters of Lysander garments and tissues of great value, but Lysander refused them, saying, "These ornaments will rather put my daughters out of countenance than adorn them.'"--Plutarch. So in the fragments of Naumachius, as quoted by Benson, there is a precept much like this "Be not too fond of gold, neither wear purple hyacinth about your neck, or the green jasper, of which foolish persons are proud. Do not covet such vain ornaments, neither view yourself too often in the glass, nor twist your hair into a multitude of curls," etc.

(a) "heart" Ps 45:13, Rom 2:29 (b) "meek and quiet" Ps 25:9, 149:4, Mt 5:5 Verse 5. For after this manner, in the old time. The allusion here is particularly to the times of the patriarchs, and the object of the apostle is to state another reason why they should seek that kind of ornament which he had been commending. The reason is, that this characterised the pious and honoured females of ancient times--those females who had been most commended of God, and who were most worthy to be remembered on earth.

Who trusted in God. Greek, "Who hoped in God;" that is, who were truly pious. They were characterised by simple trust or hope in God, rather than by a fondness for external adorning.

Adorned themselves. To wit, with a meek and quiet spirit, manifested particularly by the respect evinced for their husbands.

Being in subjection unto their own husbands. This was evidently a characteristic of the early periods of the world; and piety was understood to consist much in proper respect for others, according to the relations sustained towards them.

(*) "unto" "subject to" Verse 6. Even as Sara obeyed Abraham. Sarah was one of the most distinguished of the wives of the patriarchs, and her case is referred to as furnishing one of the best illustrations of the duty to which the apostle refers. Nothing is said, in the brief records of her life, of any passion for outward adorning; much is said of her kindness to her husband, and her respect for him. Comp. Gen 12:5, 18:6.

Calling him lord. See Gen 18:12. It was probably inferred from this instance, by the apostle, and not without reason, that Sarah habitually used this respectful appellation, acknowledging by it that he was her superior, and that he had a right to rule in his own house. The word lord has the elementary idea of ruling, and this is the sense here--that she acknowledged that he had a right to direct the affairs of his household, and that it was her duty to be in subjection to him as the head of the family. In what respects this is a duty, may be seen by consulting Eph 5:22. Among the Romans, it was quite common for wives to use the appellation lord, (dominus,) when speaking of their husbands. The same custom also prevailed among the Greeks, See Grotius, in loc. This passage does not prove that the term lord should be the particular appellation by which Christian wives should address their husbands now, but it proves that there should be the same respect and deference which was implied by its use in patriarchal times The welfare of society, and the happiness of individuals, are not diminished by showing proper respect for all classes of persons in the various relations of life.

Whose daughters ye are. That is, you will be worthy to be regarded as her daughters, if you manifest the same spirit that she did. The margin here, as the Greek, is children. The sense is, that if they demeaned themselves correctly in the relation of wives, it would be proper to look upon her as their mother, and to feel that they were not unworthy to be regarded as her daughters.

As long as ye do well. In respect to the particular matter under consideration.

And are not afraid with any amazement. This passage has been supposed variously understood. Some have that this is suggested as an argument to persuade them to do well, from the consideration that by so doing they would be preserved from those alarms and terrors which a contest with superior power might bring with it, and which would prove as injurious to their peace as to their character. Rosenmuller explains it, "If ye do well, terrified by no threats of unbelieving husbands, if they should undertake to compel you to deny the Christian faith." Doddridge supposes that it means that they were to preserve their peace and fortitude in any time of danger, so as not to act out of character, through amazement or danger. Calvin, Benson, and Bloomfield understand it of that firmness and intrepidity of character which would be necessary to support their religious independence, when united with heathen husbands; meaning that they were not to be deterred from doing their duty by any threats or terrors, either of their unbelieving husbands, or of their enemies and persecutors. Dr. Clarke supposes that it means that if they did well, they would live under no dread of being detected in improprieties of life, or being found out in their infidelities to their husbands, as those must always be who are unfaithful to their marriage vows. The word rendered amazement (πτοησις) does not elsewhere occur in the New Testament. It means terror, trepidation, fear; and the literal translation of the Greek is, "not fearing any fear." It seems to me that the following: may express the sense of the passage:

(1.) There is undoubtedly an allusion to the character of Sarah, and the object of the apostle is to induce them to follow her example.

(2.) The thing in Sarah which he would exhort them to imitate, was her pure and upright life, her faithful discharge of her duties as a woman fearing God. This she did constantly wherever she was, regardless of consequences. Among friends and strangers, at home and abroad, she was distinguished for doing well. Such was her character, such her fidelity to her husband and her God, such her firm integrity and benevolence, that she at all times lived to do good, and would have done it, unawed by terror, undeterred by threats. To whatever trial her piety was exposed, it bore the trial; and such was her strength of virtue, that it was certain her integrity would be firm by whatever consequences she might have been threatened for her adherence to her principles.

(3.) They were to imitate her in this, and were thus to show that they were worthy to be regarded as her daughters. They were to do well; to be faithful to their husbands; to be firm in their principles; to adhere steadfastly to what was true and good, whatever trials they might pass through, however much they might be threatened with persecution, or however any might attempt to deter them from the performance of their duty. Thus, by a life of Christian fidelity, unawed by fear from any quarter, they would show that they were imbued with the same principles of unbending virtue which characterised the wife of the father of the faithful, and that they were not unworthy to be regarded as her daughters.