ciprocal forbearance from them and without this mantle of love covering the multitude of faults, no peace can be expected in human society. He will be taught to bear without much concern those affronts which proud men deem it a point of honour to resent, whatever consequences ensue: and if he be ridiculed or reviled for his tameness, he remembers the meekness of Christ amidst the scorn and cruelty of his enemies. His point of honour consists in not suffering himself to be overcome by any kind or degree of evil; in overcoming evil with good: and in subduing his own spirit: and his fortitude is shown, by facing dangers, and enduring hardships in the cause, and after the example of Christ. But when he is conscious of having injured or affronted others, he will readily submit to the most humiliating concessions, or reparation, for the sake of peace. His principles also teach him to avoid every irritating expression, and to stifle the rising of resentment for injuries received; to fear harbouring a prejudice or grudge against any man, (for “anger resteth" only "in the bosom of a fool"); to watch his opportunity of convincing an obstinate enemy, that he bears him no ill-will, but would gladly live amicably with him; and to forget, as far as he can, the hard treatment he hath met with, not loving to mention it, or hear others expatiate on it, and only recollecting it in order to pray for the injurious party. On the other hand, the same views will lead him to remember, and to mention when proper, the kindness shown him; for they lead to gratitude, not only to the Giver, but to the instruments of all our comforts. We might further enlarge on the candour in judging of men's motives, and of those actions that may admit of a more or less favourable construction; the courteousness, affability, affectionate behaviour, &c., which Christian principles proportionably effect; but we must not at present proceed any further. The apostle's description of that charity, or love, which is even greater than faith and hope, includes all that hath been advanced, and much more. As a natural philo sopher would define gold by its peculiar properties, which exist as really in a grain as in a talent; so he shows the nature of love itself, whether a man hath more or less of it. 66 Charity suffers long, and is kind; doth not envy or vaunt herself, is not puffed up, doth not behave herself unseemingly, seeketh not her own" interest, credit, ease, or indulgence; " is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things, and never faileth," (1 Cor. xiii). As far then as Christian principles prevail, peace, harmony, and comfort abound; and were they universally influential, they would rectify the whole moral state of the world. What then shall we think of those who spend their lives in running them down, or representing them as of licentious tendency? What shall we say concerning those who take occasion from the gospel to indulge their selfish, sensual, or malignant passions? or to what shall we ascribe the improper conduct even of true Christians, but to their want of a fuller acquaintance with the tendency of their principles, and a more complete experience of their efficacy?

ESSAY XX.

On the Believer's Attention to Relative Duties.

THOSE dispositions of mind, which a real belief of evangelical truth never fails to produce, will be especially manifested by a conscientious attention to the duties of the several relations which constitute human society, according to the precepts and exhortations of the holy Scriptures: by this the excellency of our principles is peculiarly displayed, and true holiness is distinguished from all counterfeits. Our natural propensities are so diversified by

constitution, education, habits, connections, and pursuits; that they sometimes assume the appearance of certain gracious dispositions: a courageous temper may be mistaken for Christian firmness and fortitude; an indolent or yielding turn of mind may pass for Christian meekness, pliancy, and compassion, &c. Yet the counterfeit is perfectly distinct from that holy temper to which it is assimilated; and has very little effect on a man's general conduct, though it may be very conspicuous in a few detached instances: at the same time it unfits men for several parts of their duty, renders them peculiarly prone to sins which coincide with their natural propensity, and leaves them regardless of the will and glory of God, and of the true happiness of mankind, in their best actions. Even when the mind is in a measure influenced by divine grace, natural propensities may often deceive us as to the degree of it; a harsh, rough, violent, or obstinate temper, will induce an appearance of zeal and boldness in religion far beyond what is genuine; and, on the other hand, will prevent superficial observers from perceiving how much right principles have humbled, softened, and meliorated the mind; and this will also create the believer himself a great deal of trouble and uneasiness, perhaps to the end of his days. In like manner, a timid, placid, indolent temper, will give a man an appearance of great meekness and gentleness, even when he is but little influenced by principles: whilst the greatest prevalence of grace in his heart, will leave him too much disposed to make improper compliances, and to decline hardships, dangers, difficulties, and

contests.

But when the Christian is followed into the retired scenes of life, the habitual effect of his principles may be more precisely ascertained; and his attention to the welfare, comfort, and peace of all around him, even at the expense of many personal inconveniences and much self-denial, will prove his piety to be genuine and of the most salutary tendency. This will therefore constitute the subject of the present Essay; and the strictest regard to brevity will not prevent the necessity of dividing it into two parts. It may be useful to premise a few observations.

1. When we state the believer's relative duties, we do not mean that other men are exempted from the same obligations: but merely that Christian principles, and the grace given with them, incline and enable believers habitually to attend to their duties, in the whole tenour of their conduct, though they do not perform them in that extent and perfection in which they own them to be obligatory: whereas other men either live without rule, or lay down rules for themselves, that differ widely from the precepts of Scripture; or they allow themselves habitually to neglect their known duty, in this as well as in other particulars.

2. The attention to relative duties, produced by evangelical principles, differs widely even from that which results from regard to the authority of God as a lawgiver. In this case, the fear of punishment or the hope of reward, are the only influential motives of a religious nature; and these indeed, aided by self-love in its manifold operations, and by natural affection, may in particular circumstances produce a very decent outward conduct: but believers, besides all these motives, are influenced by the constraining love of Christ, a sense of immense obligations received, a desire of adorning and recommending the gospel, and an unfeigned love to all around them, producing a permanent attention to every thing connected with their present and eternal walfare. We therefore find that the apostles always inculcate relative duties from these and similar considerations; and thus affixed an evangelical stamp to their practical instructions, as well as a practical stamp to their doctrinal discussions.

3. We may observe, that the believer indeed endeavours" to show his faith by his works," but he also judges his works by the strict rule of the spiritual commands: so that whilst he hopes for a gracious reward from his reconciled God, according to the new covenant in the blood of Christ; he is conscious that his best performance, even of relative duties, is so defective

TO RELATIVE DUTIES.

as to deserve punishment, if the Lord should be extreme to mark what is done amiss. He will therefore habitually connect the exercise of repentance and faith with all his obedience, even when nothing occurs to bring the reality of his grace into suspicion.

4. We may observe, that the sacred writers generally begin with the duties of the inferior relations; whether it be that these are commonly the most difficult to our self-willed ungovernable nature; or that a greater number of believers occupy these stations; or that the advantageous performance of the duties belonging to the superior relations depends much on the conduct of inferiors. But however they may be, we must carefully observe, that in most instances the failure of one party in the reciprocal relations does not excuse the other in neglecting their duties, though it commonly increases the difficulty, and renders it a more severe trial of any person's faith and obedience. In this the excellency of Scripture principles especially appears; if we only behave well in relative life to them who behave well to us, what do we more than others? This is merely doing as we are done by, not as we would be done by. This being premised, we proceed to consider

I. The reciprocal duties of husbands and wives; as from this relation most others are regularly derived. The Creator himself instituted this union before the entrance of sin, for the most wise, kind, and important purposes, with which his whole plan respecting the human race was inseparably connected. He saw, that "it was not good for Adam," even in Paradise, "to be alone;" and that "there was no help meet for him," to be found among all the other creatures; no one suited to engage his affections, participate his enjoyments, constitute his companion, or unite with him in the worship of God. He was therefore pleased to form the woman from his side, as "bone of his bone, and flesh of his flesh," to lay the foundation of a moderate subordination and most rational affection; and thus he gave her to Adam, to be his associate and counterpart, and to unite with him in training up their common offspring; that she might yield him the willing obedience of cordial esteem and affection, and receive from him the attention, protection, and counsel of wisdom, love, and mild authority. The Lord made no more than one woman for Adam, (Mal. ii. 15): for the most remote desire of polygamy could never have entered man's heart, had he not become a sinner: he joined Adam and Eve together, blessed them, and pronounced the union indissoluble by the authority of any creature; for no cause of divorce could have subsisted in holy creatures: and he added, " for this cause a man shall leave his father and mother, and shall cleave unto his wife; and they shall be one flesh." To this original institution our Lord repeatedly referred in his decisions on this subject; constantly inserting the word twain along with the words used by the sacred historian, lest any corrupt interpretation should be super-induced. Had not sin entered, this union would doubtless have subsisted during the whole term of probation allotted to Adam and Eve, or to the rest of their posterity, till they were admitted to that more exalted state, which was proposed as the reward of entire obedience: and that unalterable fidelity, attachment, and affection, which, with their inseparable effects, must have resulted from the perfection of human nature, are still required by the spiritual law of God, as far as circumstances continue to be the same. But many and great changes have taken place in consequence of the fall. "Sin hath entered into the world, and death by sin :" the Lord himself often dissolves the marriage union soon after it hath been formed; and at what time soever this separation takes place, his word leaves the surviving party entirely at liberty to form another union, if that be deemed expedient. Unfaithfulness to the marriage covenant in either party makes way for the dissolution of the union, as by a moral death; and where it is clearly proved, without any suspicion of collusion, a divorce should be easily and certainly attainable. Various circumstances in the present degraded state of human nature, by weakening the authority of reason, and giving force to the passions, add to the original ends for which marriage was instituted. The

manifold mistakes, imperfections, and faults, to which all are liable, render mutual forbearance, forgiveness, and self-denying concessions essential to connubial harmony and comfort: whilst the malignity, sensuality, and obduracy of which fallen man is capable, induced the Lord himself to permit divorces and polygamy among the Jews, to prevent more dreadful consequences; but as the Christian dispensation contains no municipal law, so it makes no such allowances. Moreover, the manifold sorrows, pains, trials, and temptations, to which our race is now exposed, and the peculiar sufferings incident to the female sex, have given rise to a variety of duties, which would not otherwise have been incumbent: so that the relative obligations of this union vary exceedingly from what they would have been had not sin entered, and become more difficult to be performed.

Several questions relative to the subject, do not immediately belong to the design of these Essays: but we observe in general, that some legal and authenticated recognition is absolutely necessary to distinguish this honourable union from all temporary and disgraceful connections; for the opinion that the consent of the parties alone is essential to marriage, to which the outward ceremony can give no additional validity, is suited to answer the purpose of libertines; and tends to multiply seductions, to introduce confusion, and to disseminate licentiousness. Should it be granted, that this or the other form of solemnizing matrimony is not in itself of divine authority, it must also be maintained, that some warranted form is indispensably necessary and it will follow, that the form appointed by the laws of our country is sanctioned by the Lord also: unless it can be proved, that he hath excluded legislators from making such appointments, by prescribing the requisite form in his holy word; or that the form fixed upon by them is in itself a violation of the Divine law. It hath been observed, that divorces should only be admitted for the cause of fornication, being expressly prohibited in all other cases: but it may be added, that marriages contracted between those near relations, whom the Lord for the wisest reasons hath prohibited to intermarry, are in themselves justly deemed invalid, and may properly be dissolved in all other cases, "whom God hath joined together man ought not," on any pretence whatsoever, "to put usunder:" and the fewer restrictions to marriage are added to those expressly made in the Scripture, the better will the true interests of mankind in every order of society be provided for. That polygamy also is expressly prohibited by the sacred Scriptures, must appear to every unbiassed mind, who carefully compares together the passages referred to, (Gen. ii. 24; Mal. ii. 14-16; Matt. xix. 3—9; Mark x. 11; 1 Cor. vii. 2-4). The inter-marriage of the professed worshippers of God with idolaters, and other open despisers of him, and that of believers with those that are evidently strangers to true godliness, are prohibited, at least in all ordinary cases; and the infringement of these prohibitions has in all ages been extremely injurious to the cause of religion, (1 Cor. vii. 39; 2 Cor. vi. 14-16). This may lead us back to our more immediate subject; for the duty of Christians in respect of this relation commences before they actually enter into it. When they deem it most conducive to their best interests and to their usefulness to marry, their principles will lead them to acknowledge God in so important a concern, to consult his word, to pray for his direction and blessing, and to regard his providential dispensations in their determination. They cannot consistently treat this most momentous matter with a childish levity, or hearken to the corrupt suggestions of worldly convenience, avarice, or irrational attachment, or to the fascinations of wit, beauty, &c., in preference to piety. A suitable companion through the residue of life, who may especially be helpful in forwarding spiritual improvement, and concur in every pious plan of family religion, and the education of children, should before all things be sought for: though a subordinate regard to situation in life, habits, prospects, and natural disposition, may very properly be admitted. In short, the Lord, who knoweth all things, should be constantly and earnestly intreated to direct the choice and deter

TO RELATIVE DUTIES.

mination, and to give the blessing; in order to which the advice of pious and prudent persons, and the judgment of affectionate parents and relations, should be attended to, as far as the word of God consists with their conclusions. When the union hath taken place, the married persons should consider each other, not only as the objects of their own choice, but also of the Lord's choice for them, and should constantly desire and pray to be perfectly satisfied with it. From that moment, the eye, the ear, the imagination, the heart, must be carefully closed against all other persons, and every word and action cautiously shunned, which may excite an uneasy thought in each other's mind, or which may give the least reason to suspect an abatement or change of affection. They should remember from the first, that they are both sinners, and must expect to be sufferers; that they are absolutely insufficient to each other's happiness; and that whilst the Lord may render them instrumental to each other's comfort and welfare, they must expect to be also sources of anxiety and sorrow to one another in many respects, and at last be separated by the stroke of death. That idolatrous, selfish, and carnal love, therefore, to which nature leads, should be steadily counteracted, and grace should be sought to change it gradually for a more rational, subordinate, and spiritual affection: otherwise it will at length either abate, be turned into disgust, transferred to another object, or prove the source of the keenest anguish. The mind should also be prepared by every consideration, for all that forbearance, sympathy, mutual concession, and self-denial, without which the most promising prospects of connubial happiness will soon be covered with dark clouds; and it should never be forgotten, that there is much amiss in every human character, and much alloy in all earthly comforts; for too high expectations are the bane of our satisfaction in almost every situation.

When both parties are real Christians, their reciprocal duties will be comparatively easy and pleasant; yet even in this case the preceding cautions will not be found unnecessary. The general rules of conduct for the wife, and for the husband, are laid down by the apostle, with reference to the union between Christ and his espoused church, from whom all our motives must be deduced, and who in one way or other is our perfect example in every thing, (Eph. v. 22-33). This allusion instructs the "wife to submit herself to her own husband, as unto the Lord," for his sake, and as the church is subject to him, the preserver and Saviour of the whole body. As therefore the Lord has placed the husband to be the head of authority, protection, and counsel to the wife; so she ought to be subject to him in all things;" that is, provided nothing be commanded contrary to the will of God. The example of the true church shows, that the wife should render obedience willingly, from love and gratitude, with alacrity, and a steady desire of promoting the advantage, credit, and comfort of her husband, even when this is connected with such things as thwart her own inclinations, and seem to be contrary to her own interests in less matters: it teaches her to honour and reverence her husband, and to be very reluctant to discover his infirmities, or induce his frown; to consider herself as no longer her own, to be at her own disposal, but as her husband's; to make it the business of her life, in subserviency to the glory and will of God, to promote his happiness; and especially to soothe him when discomposed by the various troubles of life, to accommodate herself to his station, to avoid every expense that, may involve him, to concur in every prudent regulation to support their family, and above all to assist him with her prayers and endeavours in every part of personal and family religion. On the other hand, the husband may learn from this condescending pattern, "to love his wife as his own body," notwithstanding her defects and misconduct; to treat her with the most persevering kindness and affectionate sympathy; to endure hardship, and meet danger, in order to protect and provide for her; to employ his authority wholly for her good, and especially in promoting her sanctification and salvation; to admit her to a full participation of all the advantages attached to his station in life;