of fubjects to their fovereign, or even of children to a father.-It has more of equality in it—accords with the idea of a helper, companion, friend-springs originally from choice--and is acquiefced in for the fake of propriety and advantage. For none of the determinations of God are capricious: all are founded in reason, and all are defigned to promote both individual and focial welfare. In this regulation has GOD acted partially? Has he facrificed the happiness of the woman to the dignity of the man? Has he not equally regarded the intereft of the wife, the children, and the connections? In all communities, whether more or less extenfive, there can be no happiness without peace, no peace without order, no order without fubordination, no fubordination without fubjection. Perpetual ftrife would originate from equality, or contefted fuperiority. Numberless contentions would arife, from diverfity of views, from difference of temper, and perverse adherence to oppofite plans, deftroying the harmony and tranquillity of families. The only method by which these disorders can be either precluded or removed, is by establishing pre-eminence and authority, and enjoining submission and acquiefcence. This being in

difpenfably neceffary, the only question is, Where fhall the power of decifion be lodged?

From many confiderations, expreffive of the divine will, the fcripture affigns this prerogative to the man.-Witness the priority of his creation: "For Adam was first formed, then Eve." Witness the manner in which he derived his being: "The man is "not of the woman, but the woman of the man."-Witness his destiny: "For the

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man was not created for the woman, but "the woman for the man." "And the "LORD faid, it is not good for man to be " alone, I will make him a help-meet for

him." Witness his relation: "The man "is the image and glory of GOD, but the "woman is the glory of the man." Witness the entrance of fin: "Adam was not "deceived, but the woman being deceived "was in the tranfgreffion." Witness the malediction denounced upon the woman:

Thy defire fhall be to thy husband, and "he fhall rule over thee." There was nothing originally like a curse in this demand. Nothing mortifying or oppreffive would have attended the performance of it in paradise. But the fall has shed the poison—it is become obnoxious by fin;-the woman is

difinclined to obey, while the man is often abfurd in his defigns, capricious in his temper, tyrannical in his claims, and degrading in his authority. But, my fifters, while you have reason, much reafon to complain, remember, it is the consequence of fin, the fin

of

your own fex. Turn the curfe into a bleffing-derive real honour from seeming difgrace. You cannot dispense with this fubjection without opposing the express will of GOD, and violating the laws of marriage to which you have acceded by a voluntary engagement, and promised obedience in a manner the most solemn.

2. Much depends upon your CONVERSATION." By this you are to understand all your behaviour, the whole courfe of your lives. Little is to be done by a single action, or an individual folitary excellence, while other things in the character, so far from aiding its impreffion, counteract its tendency, or mar its effects. There is a connection between duties and virtues: they enliven and enforce - they fuftain and recommend each other. The ftrength of this moral chain to draw, depends upon the concatenation of the links; and the force of this spiritual beauty to ftrike and captivate, refults from the union, harmony, and propor

tion of all the lineaments.

One handfome

feature, all furrounded with uglinefs, would excite difguft, or render deformity the more obfervable.

3. Your conversation is to be always diftinguifhed by "CHASTITY and FEAR," and these are to be " COUPLED."

ral, how neceffary the alliance!

How natu

The apostle deems it needless to descend to the groffness of vice, or actual infractions of the marriage covenant. He would intimate, that where there are no fuch infamous degradations in your fex, there may be an audacity of countenance, a boldness of look, a levity of difcourfe, a freedom of manners, a forwardnefs of behaviour, a challenging, obtrufive, advancing air-very unbecoming the facred decorum which fhould appear in all the female character. He therefore requires "FEAR."-It intends the reverse of every thing seen in the generality of our modern females-diffidence, bafhfulness; the blufhings of referve; the tremulous retiring of modefty; the fenfation which arifes from the union of innocency and danger; the carefulness which leads you to "avoid the

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appearance of evil;" the apprehenfion that to be suspected is almost as bad as to be guilty; the prudence which keeps you far,

very far from the extremities of permission ; the vigilance which difcerns and announces danger, while yet a great way off; the caution that never fuffers the outguards to be called in, or the enemy to

approach even

near enough to reconnoitre. This, my fair hearers, will diffufe a glory over you, which never fails to charm, and upon all the glory will be a defence.

4. Much depends on the manner in which you adorn yourselves; whether you appear the votaries of vanity; or prize your fouls; improve your minds, and govern your tempers. Whole ADORNING, let it not be

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that outward adorning of plaiting the hair, "and of wearing of gold and apparel: but "let it be the hidden man of the heart, in "that which is not corruptible; even the

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ornament of a meek and quiet spirit, " which is in the fight of GOD of great price."

The fex which rendered clothing neceffary, has always been too much disposed to glory in the memorial of our fhame.Women have not the fame mediums of address with men. They muft fucceed by means more filent and disguised. Discovery would often fruftate intention. They know their force lies in their beauty, and seize

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