ones in the congregation, or, in a house, a child possibly, or servant, or wife, while it leaves the rest. The Apostle seems to imply particularly, that there were many instances of this, wives being converts, and their husbands unbelieving. We can determine nothing as to their conjecture, who think that there will be more of that sex, here called the weaker vessels, than of the other, who shall be vessels of honour, which God seasons with grace here, and hereafter will fill with glory; but this is clear, that many of them are converted, while many men, and divers of them very wise and learned men, having the same or far greater means and opportunities, do perish in unbelief. This, I say, evidences the liberty and the power of the Spirit of God, that wind that bloweth where it listeth'; and withal it suits with the word of the Apostle, that the Lord this way abases those things that men account so much of, and hath chosen the weak things of the world to confound the things which are mighty. Nor doth the pliableness and tenderness of their affections (though Grace, once wrought, may make good use of that) make their conversion easier, but the harder rather, for through nature's corruption they would by that be led to yield more to evil than to good; but the efficacy of Grace appears much in establishing their hearts in the love of God, and in making them, when once possessed with that, to be inflexible and invincible by the temptations of the world, and the strength and sleights of Satan.

That which is here said of their conversation, holds of the husband in the like case, and of friends and kindred, and generally of all Christians, in reference to them with whom they converse; that

7 John iii. 8.

8 1 Cor. i. 27.

their spotless, holy carriage as Christians, and in their particular station, as Christian husbands, or wives, or friends, is a very likely and hopeful means of converting others who believe not. Men who are prejudiced, observe actions a great deal more than words. In those first times especially, the blameless carriage of Christians did much to the increasing of their number.

Strive, ye wives, and others, to adorn and commend the religion you profess to others, especially those nearest you, who are averse. Give no just cause of scandal and prejudice against religion. Beware not only of gross failings and ways of sin, but of such imprudences as may expose you and your profession. Study both a holy and a wise carriage, and pray much for it. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.9

But if wives and other private Christians be thus obliged, how much more the ministers of the word! Oh that we could remember our deep obligations to holiness of life! It has been rightly said, either teach none, or let your life teach too. Cohelleth,

anima concionatrix, the preaching soul, must the preacher be', the word of life springing from inward affection, and then, vita concionatrix, the preaching life. The Sunday's sermon lasts but an hour or two, but holiness of life is a continued sermon all the week long.

They also may without the word be won.] The conversion of a soul is an inestimable gain; it is a high trading and design to go about it. Oh! the precious soul, but how undervalued by most! Will we believe Him who knew well the price of it,

9 James i. 5.

1 Eccl. i. 1.

for He paid it, that the whole visible world is not worth one soul, the gaining of it all cannot countervail that loss?2 This, wives, and husbands, and parents, and friends, if themselves converted, would consider seriously, and apply themselves to pray much that their unconverted relations, in nature dead, may be enlivened, and that they may receive them from death; and they would esteem nothing, rest in no natural content or gain without that; at least, without using incessant diligence in seeking it, and their utmost skill and pains. But above all, this is the peculiar task of ministers, as the Apostle often repeats it of himself, that unto the Jews he became as a Jew, that he might gain. the Jews, &c. All gains on earth are base in comparison with this. Me malè amando, me perdidi; et te solum quærendo et purè amando, me et te pariter inveni: (By loving self amiss, myself I lost; by seeking Thee, and singly, sincerely loving Thee, at once myself and Thee I found.) A soul converted is gained to itself, gained to the pastor, or friend, or wife, or husband, who sought it, and gained to Jesus Christ; added to His treasury, who thought not His own precious blood too dear to lay out for this gain.

Ver. 2. While they behold your chaste conversation coupled with fear.

As all graces are connected in their own nature, so it is altogether necessary that they be found in connexion for the end here propounded, the conversion of those who are strangers to religion, and possessed with false notions of it, and prejudices against it. It is not the regularity of some particular actions, nor the observance of some duties,

2 Matt. xvi. 26. 31 Cor. ix. 20. 4 Thomas à Kempis.

that will serve; but it is an even uniform frame of life that the Apostle here teaches Christian wives, particularly in reference to this end, the gaining or conversion of unbelieving husbands. And this we have both in that word, their conversation, which signifies the whole course and tract of their lives, and in the particular specifying of the several duties, proper to that relation and state of life. 1. Subjection. 2. Chastity. 3. Fear. 4. Modesty in outward ornaments. 5. The inward ornaments of meekness and quietness of spirit.

The combination of these things makes up such a wife, and the exercise of them throughout her life, makes up such a conversation, as adorns and commends the religion she professes, and is a fit, and may be a successful, means of converting the husband who as yet professes it not.

Chaste conversation.] It is the proper character of a Christian, to study purity in all things, as the word (ay) in its extent signifies. Let the world turn that to a reproach, call them as you will, this is sure, that none have less fancy and presumption of purity, than those who have most desire of it. But the particular pureness here intended is, as it is rendered, that of chastity, as the word is often taken; it being a grace that peculiarly deserves that name, as the sins contrary to it are usually and deservedly called uncleanness. It is the pure whiteness of the soul to be chaste, to abhor and disdain the swinish puddle of lust, than which there is nothing that doth more debase the excellent soul; nothing that more evidently draws it down below itself, and makes it truly brutish. The three kinds of chastity-virginal, conjugal, and vidual, are all of them acceptable to God, and suitable to the profession of a Christian: therefore, in general only, whatsoever be our con

dition in life, let us in that way conform to it, and follow the Apostle's rule, possessing these our earthen vessels, our bodies, in sanctification and honour; (by which is there expressed this same chastity;) and this we shall do if we rightly remember our calling as Christians, in what sort of life soever; as there he tells us, God hath not called us unto uncleanness, but unto holiness.4

With fear.] Either a reverential respect to their husbands, or, the fear of God; whence flows best both that and all other observance, whether of conjugal or any other Christian duties. Be not presumptuous, as some, because you are chaste, but so contemper your conversation with a religious fear of God, that you dare not take liberty to offend Him in any other thing, and, according to His institution, with a reverential fear of your husbands shunning to offend them. But, possibly, this fear doth particularly relate to the other duty with which it was joined, Chaste conversation with fear; fearing the least stain of chastity, or the very least appearance of any thing not suiting with it. It is a delicate timorous grace, afraid of the least air, or shadow of any thing that hath but a resemblance of wronging it, in carriage, or speech, or apparel, as follows in the third and fourth verses.

Ver. 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.

• THAT nothing may be wanting to the qualifying of a Christian wife, she is taught how to dress herself:

4 1 Thess. iv. 7.