tal to their salvation.* In this case, the wife, whose husband" obeys not the word," should endeavour "to win him without the word:" not so much by frequent and carnest discourse on religious subjects, (which ought to be introduced very cautiously, modestly, and affectionately,) as by a "chaste conversation, coupled with fear," or an union of circumspect fidelity and respectful submission; and to render herself agreeable to him, not by the vain decorations of elegant and costly attire, but " by the ornament of a meek and quiet spirit," and the exercise of all those holy tempers, the seat of which is in the heart, and which are " in the sight of God of great value." In such circumstances, it may be advisable to bear unkind usage or neglect with patience, or to wait for opportunities of mild expostulation, in humble prayer and persevering submission. Thus the cross may be lightened which a contrary course of conduct commonly increases; and the best method taken of "adorning the doctrine of God our Saviour," and of giving an unbeliever an affecting proof, that the truths he rejects are most excellent in their nature and tendency. Many of the same rules may properly be adopted by the pious husband, whose wife dislikes his religion; but in the superior relation there is a propriety in more explicitly and frequently introducing religious conversation, requiring attendance on the means of grace and in concurrence in family worship. In both cases, such compliances, as cannot be conscientiously made, should be firmly but mildly refused; and in proportion to

1 Cor. vii. 12—17.

the degree in which a decided conduct is adopted where the will of God is concerned, an obliging and yielding disposition should be manifested where personal inclination only is at stake, or where the matter is rather expedient than obligatory.

But there is a case of still greater difficulty; viz. when a believer has knowingly married an ungodly person, after having been acquainted with the truth and will of God on this subject. In general, such persons flatter themselves with the hope of being the instrument of good to the object of their choice, though the reverse is by far the more common effect. Yet this hope should not afterwards be abandoned: but deep humiliation, with earnest prayers to a merciful God, to pardon and overrule for the best what cannot now be disannulled, should be considered as above all things needful. To this the observance of the foregoing rules should be added; and the consideration of the sin by which the cross has been incurred, should constitute an additional motive to persevering patience, meekness, and kindness, even in return for harsh treatment: and in one way or other, the Lord will support, comfort, and rescue such humble penitents, and make all to work together for good to their souls.

These hints, indeed, are very inadequa te to the full discussion of so copious and important a subject; but they may throw some light upon the path of those, who read them with prayer, and compare them with the sacred Scriptures, from an upright desire of knowing and doing the will of God, and “adorning the doctrine of God our Saviour in all things."

ESSAY XXI.

The subject continued.

HAVING Very compendiously stated the conduct to which the principles of the gospel will influence the believer, in respect to marriage, and in the conjugal relation; we proceed,

II. To consider the reciprocal duties of parents and children. This subject, indeed, has been already in great measure discussed ;* but a few hints must here be subjoined, beginning with the duty of children to their parents. The apostle exhorts" children to obey their parents in the Lord;" in obedience to his will, for the honour of his gospel, from grateful love to the Lord Jesus, and in imitation of his example; as this also "is right" in itself, and required by the holy law of God. The general grounds and nature of this duty have been stated; it remains for us to consider it, as practised by a believer from evangelical motives. If a young disciple have the bless

* Essay iv.

ing of pious parents; in honouring and obeying them, he will commonly honour and obey the Lord; and gratitude for the spiritual benefits derived to him, by means of their instructions, example, and prayers, will be an additional incitement to a respectful, submissive, and obliging deportment; to a steady concern for their comfort, ease, interest, and reputation; and to a self-denying, frugal, and diligent endeavour to ward off want and distress from their old age: as pious Joseph maintained his father and family, just as many years in his old age, as Jacob had maintained him in his youth. In this case, it will be peculiarly proper to bear with their infirmities, and conceal them from others; to submit to inconveniences and restraints in compliance with their wishes, and in order to soothe their sorrows; to consult them in every undertaking as long as they live; to pay a deference to their opinion, even when it is in a measure unreasonable, if it do not interfere with other duties; and never to grieve them by a contrary behaviour, without a very satisfactory reason, and with the most evident reluctance.

On the other hand, it sometimes happens that pious children have parents, whom they cannot but consider as strangers to the power of godliness. In this case, it must be the leading desire of their hearts to win them over to the doctrine and grace of Christ; but in order to accomplish this purpose, it is peculiarly needful to watch against a hasty zeal and a violent spirit. They should expect to be opposed in their religious pursuits; to be assailed by arguments and authority, and perhaps by reproaches and menaces; to be restrained by various methods from at

tending divine ordinances; and to be allured inte such companies and diversions as are inconsistent with their profession. They ought, therefore, to beg of God to give them the meekness of wisdom, as well as a steadfast mind; that they may not refuse obedience in frivolous or doubtful matters, or in a harsh and disobliging manner; but only where evident duty requires it, and with calm and mild declarations of the grounds on which they proceed. Thus it will appear that a scriptural conscientiousness (and not caprice, self-will, or self-conceit,) compels them to act in this manner: and in proportion as this is done, redoubled diligence and self denial should be used, to oblige their parents in all other things. In general, children are not required to preach to their parents at least every word should be spoken with modesty, tenderness, and unassuming gentleness; and they should rather aim to induce them to hear sermons, to read books, or to converse with pious and prudent Christians, than themselves to give instructions, or engage in arguments with them, except in very particular circumstances. For parents will seldom become docile scholars to their own children, especially if they teach in magisterial and reproving language. The most conclusive argument which they can use, consists in an uniform conscientious conduct, in obliging attention, silent submission to undeserved rebukes, diligence in business, fidelity to every trust reposed in them, and a disinterested regard to the temporal advantage of the whole family. When a young person uniformly acts in this manner, he will have opportunities of speaking or writing a few words with weight and propriety, which being