weakness, this alone gives them confidence, that His hand guides them; and they believe in His strength, far surpassing that of the roaring lion, (John x. 28-30.) His wisdom, in knowing their particular state and their weakness, and His tender love in pitying them, and applying himself to it. Other shepherds, even faithful ones, may mistake them, and not know the way of leading them in some particulars, and they may be sometimes wanting in that tender affection that they owe; or, if they have that, yet they are not able to bear them up, and support them powerfully: but this Shepherd is perfect in all these respects. Isa. xl. 11. The young and weak Christian, or the elder at weak times, when they are big and heavy with some inward exercise of mind, which shall bring forth advantage and peace to them afterwards, them He leads gently, and uses them with the tenderness that their weakness requires.

And, in the general, He provides for His flock, and heals them when they are any way hurt, and washes them, and makes them fruitful; so that they are as that flock described, Cant iv. 2; they are comely, but their Shepherd much more so: Formosi pecoris custos, formosior ipse. They are given Him in the Father's purpose and choice, and so, those that return, are, even while they wander, sheep in some other sense than the rest which perish. They are, in the secret love of Election, of Christ's sheepfold, though not as yet actually brought into it. But when His time comes, wheresoever they wander, and how far off soever, even those who have strayed most, yet He restores them, and rejoices Heaven with their return, and leads them till He bring them to partake of the joy that is there. That is the end of the way wherein He guides them. John x. 27, 28. They hear my voice, and follow me. And they shall never repent of having done so. To follow Him, is to follow life, for He is the life. He is in that glory which we desire; and where would we be, if not where He is, who, at his departure from the world, said, Where I am, there they shall be also? To this happy meeting and hea

venly abode, may God, of His infinite mercy, bring us, through Jesus Christ our Lord! Amen.

CHAPTER III.

Ver. 1. Likewise, ye wives, be in subjection to your own husbands; that if any one obey not the word, they also, without the word, may be won by the conversation of the wives.

THE tabernacle of the sun, (Psal. xix. 4.) is set high in the Heavens; but it is so, that it may have influence below upon the earth. And the word of God, which is spoken of there immediately after, as being in many ways like it, holds resem blance in this particular: it is a sublime heavenly light, and yet descends, in its use, to the lives of men, in the variety of their stations, to warm and to enlighten, to regulate their affections and actions in whatsoever course of life they are called to. By a perfect revolution or circuit, as there it is said of the sun, it visits all ranks and estates; its going forth is from the end of Heaven, and its circuit unto the ends of it, and there is nothing hid from the heat of it; it disdains not to teach the very servants, in their low condition and employments, how to behave themselves, and sets before them no meaner example than that of Jesus Christ, which is the highest of all examples. So here, the Apostle proceeds to give rules adapted to that relation which is the main one in families, that of Husbands and Wives. As for the order, it is indifferent; yet, possibly, he begins here at the duties of wives, because his former rules were given to inferiors, to subjects and servants; and the duty he commmends particularly here to them, is, subjection: Likewise, ye wives, be in subjection, &c.

After men have said all they can, and much, it may be, to little purpose, in running the parallel between these two estates of life, marriage and celibacy, the result will be found, I conceive, all things being truly estimated, very little odds, even in

natural respects, in the things themselves, saving only as the particular condition of persons, and the hand of Divine Providence, turn the balance the one way or the other. The writing of satires against either, or panegyrics on the one in prejudice of the other, is but a caprice of men's minds, according to their own humour; but in respect of religion, the Apostle, having scanned the subject to the full, leaves it indifferent, only requiring in those who are so engaged, hearts as disengaged as may be, that they that marry be as if they married not, &c. 1 Cor. vii. 29, 31. Within a while, it will be all one; as he adds that grave reason, For the fashion [oxnua] of this world passeth—it is but a pageant, a shew of an hour long [wagaye] goes by, and is no more seen. Thus, the great pomps and solemnities of marriages of kings and princes in former times, where are they? Oh! how unseemly is it to have an immortal soul drowned in the esteem and affection of any thing that perishes, and to be cold and indifferent in seeking after a good that will last as long as itself! Aspire to that good which is the only match for the soul, that close union with God which cannot be dissolved, which He calls an everlasting marriage, Hos. ii. 19; that will make you happy, either with the other, or without it. All the happiness of the most excellent persons, and the very top of all affection and prosperity meeting in human marriages, are but a dark and weak representation of the solid joy which is in that mysterious Divine union of the spirit of man with the Father of Spirits, from whom it issues. But this by the way.

The common spring of all mutual duties, on both sides, must be supposed to be love; that peculiar conjugal love which makes them one, will infuse such sweetness into the authority of the Husband and the obedience of the Wife, as will make their lives harmonious, like the sound of a well-tuned instrument; whereas without that, having such a universal conjuncture of interest in all their affairs, they cannot escape frequent contests and discords, which is a sound more unpleasant than the jarring of untuned strings to an exact ear. And this

should be considered in the choice, that it be not, as it is too often, (which causeth so many domestic ills,) contracted only as a bargain of outward advantages, but as an union of hearts. And where this is not, and there is something wanting in this point of affection, there, if the parties, or either of them, have any saving knowledge of God, and access to Him in prayer, they will be earnest suitors for His help in this, that His hand may set right what no other can; that He who is love itself, may infuse that mutual love into their hearts now, which they should have sought sooner. And certainly, they who sensibly want this, and yet seek it not of Him, what wonder is it, though they find much bitterness and discontent? Yea, where they agree, if it be only in natural affection, their observance of the duties required, is not by far either so comfortable and pleasing, or so sure and lasting, as when it ariseth from a religious and Christian love in both, which will cover many failings, and take things by the best side.

Love is the prime duty in both, the basis of all; but because the particular character of it, as proper to the Wife, is conjugal obedience and subjection, therefore that is usually specified, as Eph. v. 12. Wives, submit yourselves unto your own husbands, as unto the Lord; so here. Now, if it be such obedience as ought to arise from a special kind of love, then, the Wife would rememember this, that it must not be constrained, uncheerful obedience: and the Husband would remember, that he ought not to require base and servile obedience; for both these are contrary to that love, whereof this obedience must carry the true tincture and relish, as flowing from it; there all will hold right, where love commands, and love obeys.

This subjection, as all other, is qualified thus, that it be in the Lord. His authority is primitive, and binds first, and all others have their patents and privileges from Him; therefore He is supremely and absolutely to be observed in all. If the Husband would draw the Wife to an irreligious course of life he is not to be followed in this, but in all things indifferent, this

obedience must hold; which yet forbids not a modest advice and representation to the Husband, of that which is more conve nient, but that done, a submissive yielding to the Husband's will is the suiting of this rule. Yea, possibly the Husband may not only imprudently, but unlawfully will that which, if not in its own nature a thing unlawful, the Wife by reason of his will may obey lawfully, yea, could not lawfully disobey.

Now, though this subjection was a fundamental law of pure nature, and came from that Hand which made all things in perfect order, yet sin, which hath imbittered all human things with a curse, hath disrelished this subjection, and made it taste somewhat of a punishment, (Gen. iii. 16.) and that as a suitable punishment of the woman's abuse of the power she had with the man, to the drawing of him to disobedience against God.

The bitterness in this subjection arises from the corruption of nature in both in the Wife a perverse desire rather to command, or at least a repining discontent at the obligation to obey; and this is increased by the disorder, and imprudence, and harshness of Husbands, in the use of their authority.

But in a Christian, the conscience of Divine appointment will carry it, and weigh down all difficulties; for the Wife considers her station, that she is set in it, [oracσoμévaι] it is the rank the Lord's hand hath placed her in, and therefore she will not break it: from respect and love to Him, she can digest much frowardness in a husband, and make that her patient subjection, a sacrifice to God: Lord, I offer this to thee, and for thy sake I humbly bear it.

The worth and love of a husband may cause that respect, where this rule moves not; but the Christian Wife who hath love to God, though her husband be not so comely, nor so wise, nor any way so amiable, as many others, yet, because he is her own husband, and because of the Lord's command in the general, and His providence in the particular disposal of His own, therefore she loves and obeys.

That if any obey not the word.] This supposes a particular