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ate, faithful, prayerful, and persevering discharge | acter, temper, and conduct, are wanting! Where of the duties of parental government and instruc- there is neither sincere attachment, nor good tion; and may he open the understandings and principle, where there is nothing but alienation, hearts of their offspring, giving them an humble distrust, suspicion, strife, hatred, confusion, and and teachable disposition, and creating a clean every evil work, what a complication of miseries heart, and renewing a right spirit within them. is there! What wretchedness for life! and what danger of making shipwreck of faith and a good conscience for ever!

ELEVENTH DAY.-MORNING.

Husbands, love your wives, even as Christ also loved the church, and gare himself for it,' Eph. v. 25.

And how may these dreadful evils be evaded, and the opposite advantages secured in the married state? Plainly, by the conscientious disduties are mutual, though we are, at present, charge of its duties on both sides. Most of these concerned chiefly with conjugal duties as they relate to the husband. These duties are summed up in the one word 'love.' 'Husbands, love your wives.' This should include what is commonly called love. Such love, in the rational sense of decided preference and cordial attachment, (though not in any foolish and romantic sense), is necessary to the true happiness of the married state. But in addition to this, there should be Christian love, enlightened benevolence, a wishing well in every way. Now, one peculiar feature of Christian love is that it takes the soul into account, and desires to promote the spiritual and eternal welfare of its object. This love in the most extensive sense, once kindled, should be carefully cherished. Married persons should guard against whatever would destroy, or damp it. They should leave off strife before it be meddled with;' and, if any slight misunderstanding unhappily arise, they should not follow out keenly the cause of dispute, but should drop it, and be thoroughly reconciled, as soon as possible.

How intimate and endearing the conjugal relation! If things are as they ought to be, and as they often are, husband and wife are one in residence, in property, in feeling, in desire, in affection. They are to each other the most valued society; and absence only makes them more sensible of the strength of the chain that binds them together. They contrive and act together, for each other's advantage and happiness. They do all they can to ward off evil, and to secure good for each other. They mutually make known their secrets, and unbosom their cares. What is lost to the one, is lost to the other; and what is gained to the one, is gained to the other. Their hopes and fears, their joys and sorrows, their comforts and bereavements, are mutual. Each would willingly undergo pain to relieve the other. Their distresses are alleviated by each other's sympathy; and their enjoyments are doubled by the circumstance of their being shared with the object whose happiness is dearer to each party than its own. They commune together, and read together, and pray together, for their soul's eternal welfare; they take sweet counsel together, and go into the house of God in company. Nor is the attachment lessened by time, or change of circumstances; it rather grows Supposing husbands to be faithful and inwardly according to the time it has existed; and the very affectionate, their love should be manifested in inroads of age and of increasing infirmities only their words and actions, in the whole way in render it more certain and more tender. And which they treat their wives. Let not the head then, with what affecting interest is this relation become a tyrant, and quarrel with his partner invested by the consideration that it is for life! for every trifle, and deny her reasonable comforts, What God hath joined together, let not man and abuse, or grieve her, by opprobrious or unput asunder.' A tie is formed by marriage which kind language, and act so overbearing a part to is only dissolved by the dissolution of one of the her, as shall at all events, render her life unhappy, parties. When two thus join hands and hearts, and as may even break her heart, and shorten her on together they go, till death come in between days. Where is he that is guilty of conduct so them, and bid them part. inhuman? Let him stand forward, if not to the hiss and execration of the community, at least as a beacon to others; and let the husband that cannot now bear even to think of such conduct beware of all approaches to it.

As, however, this connection is productive of so much happiness, where things are as they ought to be, so, on the other hand, how great the misery which it occasions when the proper char

The duty of love especially requires on the part of the husband, as well as of the wife, faithfulness to the marriage vow. Let no man 'deal treacherously against the wife of his youth; she is his companion, and the wife of his covenant.'

This love requires that instead of acting with the same as not to require any separate considerabitterness and severity, the husband should treat tion. This is the case, for example, with the his wife with the greatest positive kindness, and duty of faithfulness to the marriage vow. The show her the most substantial, practical proofs of duty of love, too, is equally incumbent on the his high regard. He should attend to whatever wife, and it should be carefully cherished by her, is agreeable and serviceable to her, and calculated and should manifest itself in those peculiar forms to promote her external comfort; and he should which are called for by the place she occupies in above all, (as has been already noticed), be studi- the household. It is her duty, also, as well as ous to advance her spiritual good. His love his, to avoid all bitterness, and to be placid, should also appear in doing well-meant actions gentle, contented, forbearing, and kind, in temin a kind manner. And if he desire to make his per, language, and conduct. As it is his to show wife happy, he must be very circumspect in his her every practical proof of regard, so it is hers to conduct. He must be industrious, prudent, do all she can to make him comfortable and happy economical, temperate, pious. in his house at home. As it is his diligently to provide the means of support for his wife and family, so it is hers frequently to do more or less for the same objects, and always to economize these means in the domestic arrangements. In the great majority of cases, it is the duty of the wife, as mistress of the family, diligently, wisely, frugally, and charitably, to contrive, direct, superintend, and manage, the expenditure, the food, the clothing, and the general affairs of the household. She who does all this well is indeed a great treasure to her husband. Of such a virtuous woman,' Solomon gives the following beautiful and instructive description: The heart of her husband doth safely trust in her. She will do him good, and not evil, all the days of her life. She stretcheth out her hand to the poor; yea, she reacheth forth her hand to the needy. She openeth her mouth with wisdom; and in her tongue is the law of kindness. She looketh well to the ways of her household, and eateth not the bread of idleness. Her children rise up and call her blessed; her husband also, and he praiseth her. Many daughters have done virtuously, but thou excellest them all. Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised.'

So intimate, so delightful, and so endearing is this relation, that it has no parallel in ordinary life. Its like is only to be found in the connection which subsists between Christ and his church. The love of the husband to the wife cannot, indeed, equal that of Christ to the church, nor can it in any degree be of the same kind in respect of meritorious and mediatorial nature; but there are some features in which it should be like it. It should resemble his in sincerity and tenderness, and in being ready to do and suffer any thing for the welfare of its object; and it should resemble his in its faithfulness and duration, for ‘having loved his own, he loved them unto the end!' Happy pair, where such the enlightened and Christian love on the one side, and such the dutiful attachment on the other! Mutual blessings in this life, they are connected together by a tie stronger and more lasting than that of marriage, a tie which death itself cannot dissever, even the tie of grace which will be acknowledged in the world of spirits, where they neither marry, nor are given in marriage, but are as the angels of God in heaven.'

ELEVENTH DAY.-EVENING.

Peculiar, however, to one party in this relation, there is one duty, the idea of which, it is to

'Wires, submit yourselves unto your own hus-be feared, is not always agreeable to the natural bands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church; and he is the Saviour of the body,' Eph. v. 22, 23.

IMPORTANT to the prosperity and happiness of domestic life as is dutiful conduct on the part of the husband, dutiful conduct on the part of the wife is no less so. Unless the example and exertions of the former be met by those of the latter, the good effect will be entirely destroyed, or much weakened. Of the duties of the married state, as was noticed under the preceding article, many

quite mutual; and, indeed, some are so much

pride and self-will of that party, but which cannot be denied by any conscientious and Christian woman, and that is the duty, on the part of the wife, of obedience, or submission to the will of her husband. Not to insist on the natural foundation laid for this in the superior strength and enterprise of the men--the word of God is quite explicit on the subject. Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the Saviour of the body. Therefore, as the church is subject unto Christ, so let the wives be to their own husbands

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in every thing.' See 1 Cor. xi. 3, 9; Eph. v. 22, | maineth that both they that have wives,' (and by &c.; Col. iii. 18; 1 Pet. iii. 1, 2, 5, 6.

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parity of reason, they that have husbands, or other connections), be as though they had none; for the fashion of this world passeth away.' Let them seriously consider and suitably improve this affecting and awakening thought, and they will be blessings to each other. Indeed as long as they sojourn together here below, they will be lovely and pleasant in their lives; and if death should divide them for a time, they will soon meet again to part no more for ever.

Unquestionably, this duty of obedience is not without limitation. It is binding only in the Lord,'-in conformity with Christian principles, and in so far as what is required is not inconsistent with the commandments of the Lord Jesus Christ, who is the head of both parties. Neither of the parties is to yield to the other in any thing sinful. The husband should stand firm against the solicitations of the wife, when they would draw him away from the Lord. See Deut. xiii. 6; Judg. xiv. 16; 1 Kings xxi. 25; Acts v. 111. With the exception of things sinful, however, the wife should conscientiously and cheerfully comply with the known and declared will of the husband. Nor need she fear that this will lower her true dignity, or happiness; for, it will exalt, not degrade her, and will go far to secure for her contentment and peace. The duty she owes him is represented as bearing some resemblance in reverence, strength, and faithfulness, to the duty the church owes to Christ, who is not only the head of the church, but the head of all relations, in whom they have all their obligations of the Christian religion require. Be sweetness and gracious efficacy.

Husbands and wives are mutually and equally bound to study to promote, in every scriptural way, each other's spiritual welfare and salvation. With this leading end, they should come together, and continue to live together. They should read together, and converse together, on the things of God: they should encourage each other in all piety and goodness: and they should pray together for those influences of the Holy Spirit without which no union and no care can secure piety, virtue, and peace. As the apostle Peter expresses it, they should live as being heirs together of the grace of life, that their prayers be not hindered.' The great influence which this most intimate connection is calculated to exert for good, or for evil, should weigh powerfully, with single persons who fear the Lord, against marrying those who are void of religion. If such an ill-sorted alliance has been contracted, he, or she, that believeth should both guard against being drawn away from God, and also use all prudent methods to win over the other party.

Finally, let husbands and wives be stirred up to the careful performance of all their relative duties by the thought of their coming separation and final account. Let them be duly impressed with the transitory nature of all earthly relations, and look forward to the hour of death and the day of judgment. The time is short: it re

TWELFTH DAY-MORNING.

Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven,' Col. iv. 1.

LET masters, all who have any persons in the capacity of servants in their house, or in any employment under them, take heed to this solemn admonition to conduct themselves towards them as the dictates of common justice and the sacred

it remembered, too, that, making allowance for obvious differences in some circumstances, under the duties of masters those of mistresses are to be ranked.

One duty which masters owe to their servants, and that which seems to be here most directly intended, is the duty of giving them reasonable wages. According to the nature and value of the services, the wants of those who serve, and also, in some respects, the ability of the employer, the remuneration should be, not in a cruel and niggardly way, screwed down to the lowest farthing, but bestowed liberally and cheerfully to the extent, and at the time promised. "Thou shalt not oppress an hired servant that is poor and needy;' at his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it; lest he cry against thee unto the Lord, and it be a sin unto thee.'

The duty of masters, however, is not completed by the payment of reasonable wages as stipu lated; there is committed to them a very comprehensive and important trust somewhat like the parental. It is their duty to consult the general temporal comfort of their servants. They should treat them with humanity. They should only require of them what is lawful in nature, and reasonable in degree. They should not proudly refuse to listen to what they have to say in their own defence, or for their own benefit. If I did

despise the cause of my man-servant,' said Job, | Bethel, under an oak; and the name of it was 'or of my maid-servant, when they contended called Allon-bachuth,' that is, the oak of weeping. with me; what then should I do, when God But if masters are to acquit their consciences, riseth up? and, when he visiteth, what shall I and do justice to their servants, they must also answer him? Did not he that made me in the seek their spiritual good. Let them watch over womb make him? and did not one fashion us?' their morals. Let them do what they can to They should not rule over them with rigour, but regulate their conversation and actions. Let them fear the Lord, Eph. vi. 9: And, ye masters, do aim at their conversion to God; or at their edificathe same things unto them,' act on similar good tion, if they are already under the influence of the principles towards your servants, forbearing truth. Let them instruct and admonish them, threatening, abstaining from violent and menacing in a way suited to their age, character, and prolanguage. Let the account of Nabal (1 Sam. xxv.) gress. Let them read to them, and hear them serve as a beacon to warn masters against such read, the word of God, and furnish them with rudeness and violence. The man was churlish, other useful books. I know him,' said the Lord, and evil in his doings.' 'He is such a son of of Abraham, 'that he will command his houseBelial,' said one of his servants, that a man can- hold after him, and they shall keep the way of not speak to him.' Masters should consider what the Lord, to do justice and judgment.' They the strength of their servants is able to endure, should assemble them to family worship, like what rest and accommodation they require, and David, 'who returned to bless his household.' what are their infirmities. They should be kind They should, according to the fourth commandto them when they are sick, after the beautiful ment, enjoin on them, and give them every example of the centurion mentioned in the facility to the observance of the sabbath, and seventh chapter of Luke. They should not be attendance on the sanctuary. And authoritatoo difficult to please; nor should they be con- tive injunction and affectionate entreaty should stantly finding fault. Their servants must have always be accompanied with a consistent example. uncommonly good tempers indeed, if such treat- Every head of a family should adopt and act on ment do not sour them. While masters should the principles of the Psalmist, 'I will behave myself be at liberty to point out what they wish altered, wisely in a perfect way. O! when wilt thou come they should, at the same time, notice with unto me? I will walk within my house with a approbation what is right, and make reasonable perfect heart.' allowance for infirmities and occasional mistakes. Masters and mistresses should not take up vulgar and idle prejudices against servants, as if they were almost all, or even generally, unreasonable and unprincipled. If a ruler hearken to lies, all his servants are wicked,' Prov. xxix. 12. It would be well, if instead of employers dwelling on the faults of their servants, or servants dwelling on the faults of their employers, each party would endeavour to discover and reform their own; for then would the interest and comfort of both be indirectly indeed, but surely and greatly promoted.

Masters should be sensible of the value of good and faithful servants; they should reward such, proportionally to the length and value of their services; and especially if they remain with them, they should not cast them off, but provide for them, if possible, in old age. In some cases, servants have deserved to be treated, and have actually been treated, almost like children of the family. A wise servant shall have part of the inheritance among the brethren,' Prov. xvii. 2. And good and faithful servants should be mourned for when they are removed by death. 'Deborah, Relukah's nurse, died, and she was buried beneath

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TWELFTH DAY.-EVENING.

Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart,' Eph. vi. 5, 6. HOWEVER some may ignorantly and discontentedly complain of the inequalities of human condition, it is a wise and benevolent arrangement of divine providence that such inequalities should be found. They tend, in many ways, to promote the comfort of our kind; and it is difficult to conceive how any desirable state of society could exist without them. The condition of servitude has arisen, in some cases from inequality of abilities, but in many more, from inequality of property. When a state of servitude is for life, and altogether independent on the will of those who are under it, it is called slavery, than which state nothing can be more subversive of the rights, and happiness, and improvement of our species,

Voluntary service, for a stipulated recompense, | ters of small value, as well as of great:-' Not and for a stipulated time, is highly conducive to purloining,' or secretly keeping back, or abstractthe interest of both master and servant. In this ing, any thing, but shewing all good fidelity,' kind of service, however, as if anxious to depart as far as possible from the justly-abhorred condition of slavery, or perpetual servitude, many are too ready to run into the extreme of frequent changes. When, indeed, parties are so ill-assorted that they cannot be comfortable, the best thing they can do is to part in peace: but to change needlessly, from caprice, or merely for the sake of change, is unfeeling and injudicious. A considerable time is, in general, necessary for the formation, on either side, of that attachment which may afterwards prove very useful. If servants would consult their own advantage and happiness let them seek, at all events, a safe employment, and, if possible, a situation favourable to their religious character; let them be contented with their lot and provision suited to it; and let them set themselves to the zealous discharge of its duties.

One of their leading duties is obedience. Servants, be obedient to them that are your masters.' That is, they should obey, to the utmost of their ability, all their lawful commands; for, if any thing sinful be required, it should by no means be yielded to. Servants, like all others, should act on the principle of obeying God rather than man. They should obey with fear and trembling,'-not with slavish terror, but with a fear of doing wrong, with the utmost care to avoid displeasing them, and as feeling the inferiority of their own station. Another duty they owe to their masters is a respectful carriage. Let as many servants as are under the yoke count their own masters worthy of all honour,' 1 Tim.

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Tit. ii. 10. Faithfulness also requires that they do not waste, abuse, or neglect the property committed to their care, but manage and husband it well. Servants should exert themselves to conduct their employers' affairs to the best advantage; and they should not knowingly suffer them to be wronged by others. Faithfulness requires servants to take a general interest in the welfare and comfort of the family in which they serve. The passage at the head of this exercise enjoins singleness,' or sincerity, of heart;' and cautions against eye-service.' Servants must not be satisfied with exerting themselves and doing well when the eye of their earthly masters or mistresses is upon them: but they must sincerely study to fulfil their duties at all times, and whether any human eye see them or not. They should also go about all this service with cheerfulness:-not as a painful drudgery, or as forced, but with readiness and alacrity, with good will doing service,' Eph. vi. 7. Such servants greatly promote the temporal prosperity and comfort of families.

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It is of importance to notice that servants are bound to be obedient, respectful, and faithful, whatever be the character of their masters, or their behaviour towards them. Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. For this is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully,' 1 Pet. ii. 18. Doubtless, meek submission in such cases, is very difficult; but it is very commendable, and instead of justifying such bad treatment, renders it more inexcusable. It should, however, and will, by every ingenuous mind, be felt to be peculiarly pleasant to comply with the desires and study to promote the happiness of pious and kind masters.

An assuming and haughty behaviour would be very unbecoming in them, as would disrespectful language. Though they may calmly state whatever can be truly advanced in vindication of themselves; they should never give rude and surly replies: this is the meaning of the proIn reference more directly to spiritual things, hibition in Tit. ii. 9, Not answering again.' it is the duty, as it is the interest, of servants, to A third duty of servants is diligence. The sloth-value and improve the means of religious benefit ful servant is a wicked servant; Matt. xxv. 26. The master requires a property in the time of the servant; and if the servant do not employ it and improve it for his master's benefit, he is guilty of injustice. Again, faithfulness is one of the leading duties of servants, and includes several things. It includes perfect freedom from positive dishonesty. Servants have often much of their masters' property in their power, and they cannot be too careful in preserving integrity. This principle should be carried out by them in mat

with which they may be favoured in the house in which they reside. The obligation on their masters to use endeavours to promote their souls' good, implies an obligation on their part to meet these endeavours with corresponding desires.

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