grace. They know how to persevere in importunate prayer for the remission of each other's sins, for daily supplies of strength against temptations. and help under various infirmities. These their devout sentiments and practices prove a fruitful source of mutual endearment; they forcibly impress upon them both the idea that they are connected by nobler ties than those of wedlock, that they are children of one heavenly Father, servants of one gracious Lord, members of his body, and heirs together of the grace of life.

A full persuasion of a common interest in such inestimable privileges is of powerful influence to unite even strangers to each other, at first view, in the bonds of friendship; and can instantly create delight in each other's company and welfare. Judge then the efficacy of this knowledge, when increased and enlivened by daily prayer. It is a prevention of indifference to each other, and both persuades and inclines to love fervently.

We may observe also, that satiety often proves the bane of conjugal affection. The parties grow insipid to each other upon more acquaintance; the husband becomes more reserved, or the ife loses her vivacity; in either case they are weary of each other. But the spiritual life of believers in Jesus prevents this satiety. An infinite grandeur in the objects of their common faith, the importance of their nuptial union with respect to them, joined to mutual desire of obtaining salvation, will not suffer that stagnation to take place in the married state, which otherwise frequently follows.

Further, strife and contention often first cool, and then destroy conjugal affection; but the devout exercises, in which real Christians constantly engage, effectually prevent this melancholy estrangement from each other. Should variance in any de

gree arise, they are checked, they are sharply upbraided in their own consciences; they have both offended and grieved their best friend: Before his throne of grace they are to appear, where they lament their failings, and beg their trespasses may not be imputed, but forgiven, as they forgive every offence against themselves: Hence they find it easy to make merciful allowances to each other: to divide the blame, instead of placing it all to one side, as pride and self-will prompt men to do, thus inflaming the quarrel. With unfeigned self-abasement they will confess their depravity, from which they are so ready to kindle into rage, where Christian patience would scarcely be moved. By these concessions, contention ceases soon, and from mutual self-condemnation arises a desire of greater vigilance to guard against passion, and more earnest prayer to be kept for the future in harmony and love.

Though the vehement fondness, therefore, for each other, which usually precedes the nuptial union, and flourishes for a time after it, may wear off, yet the married pair, who, in the scripturephrase, are joined together in the Lord, may be sure a solid tender affection will ever remain; an affection true and refined, sufficient to produce substantial comfort, and ripening more and more as they improve themselves in every divine attainment.

Besides mutual fidelity and love, the common duty of both parties in the conjugal state, there are some offices peculiar to the husband, others to the wife; and the conscientious discharge of these respectively will be strictly regarded by the faithful in Christ Jesus.

The husband's peculiar province is to govern: "For the husband is the head of the wife, even as Christ is the head of the church," Ephes. v. When the husband, therefore, ceases to preside, giving up

his authority to the wife, he transgresses no less than a military officer, who should surrender the honour of his command to the impertinent intrusion of his inferior. But then as the head hath no interest distinct from the other parts of the body, nor any advantage over them (unless the care of direction, and providing for them be one), so the husband has no interest separate from his wife. The authority intrusted in his hands by our God is designed for the direction and welfare of the wife; it never, therefore, can be exercised by a husband who fears God, but to this excellent end. Never with arbitrary dominion, as tyrants rule slaves; but with such a benign influence, as the soul exerts over the body: for the command to the Christian church is, "So ought husbands to love their wives, even as their own bodies. He that loveth his wife, loveth himself, for no man ever yet hated his own flesh, but loveth it, and nourisheth it, even as the Lord the church." So that the authority lodged with the husband, by being managed according to the appointed order, instead of proving burdensome or uneasy to the wife, shall become a source of greater peace and good to both.

Another peculiar branch of the husband's duty, is to furnish his wife with things necessary and convenient, according to his rank in life. He must express alacrity in letting her share the advantages he possesses, and convince her he receives pleasure in seeing her use, within the limits of Christian moderation, his abundance.

The peculiar duty of the wife, which every real Christian from conscience towards God will observe, is to aid and comfort her husband in the midst of his business and labour. The good management of a family is a thing quite different from making provision for it. The former, in general, depends chiefly upon the wife; the latter is the husband's

province. In this manner the labours of life are divided; and if either neglect their respective duty, much loss and confusion will follow, which marriage was designed to prevent.

A Christian wife, therefore, will not conform to corrupt custom, and affect to be above the care of her family, as if she was made only to dress, visit, or, like a picture, be admired. She will look well to the ways of her household, and not eat the bread of idleness. She will give her husband a solid testimony of her affection for him, by being careful to see his income, or the fruit of his labour, is not extravagantly consumed for want of female inspection. at home.

A second instance of duty peculear to the wife, is obedience to her husband. When our common mother sinned through vain desire of being as the gods, she not only failed of the very end at which she aimed, but her proud desire of preeminence was made a reason of degrading her. "And thy desire shall be to thy husband, and he shall rule over thee," Gen. iii. Whenever, therefore, the wife affects to rule, or refuses to submit to the authority of her husband, she resists the ordinance of God; she exalts herself, in contempt of the divine decree published immediately after Eve's transgression, and confirmed again by the Holy Ghost. "As the church is subject to Christ" (acknowledging and submitting to his authority, though contrary to natural inclination)," so let the wives be to their own husbands in every thing." In every instance, where the command of the husband does not contradict the command of God, the wife is obliged to comply, and without a murmur give up her own will.

If it be urged, that the wife has frequently more understanding and ability to govern than the husband, and on this account ought to be excused from

living in subjection, the answer is obvious: she hath liberty to use her superior wisdom in giving counsel, and producing such reasons as are proper to correct a mistaken judgment. But if her advice is not accepted, subjection is her duty; for if more than to give advice was allowed on account of greater wisdom, authority would then be founded on superiority of understanding; a notion big with confusion. For suppose a servant, as is often the fact, endued with more capacity, and grace too, than his master, would it not be insufferable insolence, should he urge this as a reason for refusing to be any longer under control, which, on another account, was indisputably his duty, viz. from his station in life? An attempt, therefore, to gain the ascendency is an attempt to subvert the order which the sovereign Giver of all wisdom has appointed. Base return for his bounty! The Christian rule is positive against such an usurping spirit: the command is, "Let the wife see that she reverence her husband." In opposition to natural pride, let her carefully check the first desire to have her own will, and see she be not wanting in submission; for this behaviour is most becoming a woman professing godliness. Let her remember that God, the author of the marriage state, has appointed this subordination.

Such are the excellent tempers which husbands and wives must possess, and the extent of that duty which they must practice.

It often happens that one of the parties is brought to the knowledge of Christ, whilst the other remains in unbelief and bitter prejudice against the life and power of godliness. In this case, much of the comfort the nuptial union should produce must be lost. Here, instead of assisting each other in their noble endeavours to please God, the believing husband or wife will find a severe cross in the idle discourse,