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 Mirrl
 
 DISCOURSES 
 
 O N 
 
 DOMESTICK DUTIES, 
 
 B y 
 
 SAMUEL STENNETT, D.D. 
 
 I WILL WALK WITHIN MY HOUSE WITH A PERFECT 
 HEART. DAVID. 
 
 .LONDON: 
 Printed by R. H E T T ; 
 
 And Sold by J. BUCKLAND, in Pater-Nofter-Row ; 
 and T. CAD ELL, in the Strand. 
 
 M.DCC.LXXXIII,
 
 T O T H E 
 
 CHURCH AND CONGREGATION 
 
 ASSEMBLING IN 
 
 LITTLE WILD-STREET, 
 
 N E A R^ 
 
 LINCOLN's-INN-FIELDSj 
 THE FOLLOWING DISCOURSES 
 
 O N 
 
 DOMESTICK DUTIES^ 
 
 ARE, 
 WITH GREAT RESPECT, 
 
 INSCRIBED, 
 B y 
 
 THEIR AFFECTIONATE FRIEND, 
 
 AND 
 OBLIGED HUMBLE SERVANT, 
 
 THE AUTHOR. 
 
 Stack 
 Annex 
 
 04+ 
 35V 
 
 1316178
 
 3 K T 
 
 i^- v;xi : 3^r j- 
 o'aia o T /iiv; 

 
 ADVERTISEMENT. 
 
 A SERIOUS attention to Do- 
 meftick - Duties hath ever 
 been confidered, by wife and good 
 people, as a matter of the laft im- 
 portance to the civil and religious 
 interefts of mankind. To perfuade 
 men to the faithful and chearful 
 difcharge of thefe duties, is the ob- 
 ject of the following Difcourfes. The 
 author is fenfible that there are many 
 excellent treatifes on moft of the 
 fubjects that compofe this volume. 
 But he prefumes, that the chara&er 
 of the prefent times, too fadly 
 marked by inattention to thefe im- 
 portant matters ; and the poffibility 
 of placing them in a light fomevvhat 
 different from that in which they 
 have been ufually coniidered, are 
 fufficient reafons to juftify this at- 
 A 3 tempt.
 
 vi ADVERTISEMENT, 
 
 tempt. With great diffidence he 
 fubmits it to the candour of the 
 Publick : not doubting but his 
 views, however h.e may have failed 
 in the execution of his plan, will 
 meet the approbation of the friends 
 of virtue and religion ; and engage 
 their good wifhes for its favourable 
 reception, and their cordial prayers 
 for its fuccefs. The firft difcourfe, 
 which has a general refpect to all 
 the duties of benevolence, was in- 
 tended as an introductory one to a 
 plan of which this volume is only a 
 part. Whether the plan will ever 
 be completed is uncertain. But 
 this circumftance is here mentioned 
 as an apology for what might other- 
 wife be deemed an impropriety. 
 
 CONTENTS.
 
 CONTENTS. 
 
 DISCOURSE I. 
 
 The Duties of Benevolence confidered and 
 enforced. 
 
 In Two Parts. 
 PHILIP, ii. 4. 
 
 Loo-k not every Man on bis own Things, but 
 every Man alfo on the Things of others. 
 
 P. i. 
 
 D I S C O U R S E II. 
 
 Family Religion in general. 
 
 In Two Parts. 
 JOSHUA xxiv. 15. 
 
 As for me and my Houfe, we will ferve the 
 Lord. P. 45. 
 
 DISCOURSE III. 
 
 Family Worfhip. 
 
 In Two Parts. 
 
 ROM. xvi. 5. 
 
 Likewife greet the Church that is in their 
 
 Houje. P. 90. 
 
 A 4 D I S-
 
 Vlll 
 
 CONTENTS. 
 
 DISCOURSE IV. 
 
 Reciprocal Duties of Hufbands and Wives. 
 In Two Parts. 
 
 EPH. v. 33. 
 
 Let every one of you in particular, fo love 
 
 his Wife even as bimfelf-, and the Wife 
 
 'fee that Jhe reverence her Hujband. P. 140. 
 
 DISCOURSE V. 
 
 Duties of Parents to their Children. 
 , > . In Three Parts. 
 
 P R o v. xxii. 6. 
 
 Train up a Child in the Way he foould go : 
 and when he is old, he 'will not depart 
 from if.> * * P. 1 88. 
 
 DISCOURSE VI. 
 
 Duties of Children to their Parents. 
 
 In Two Parts. 
 EPH. vi. i, 2, 3. 
 
 Children, obey your Parents in the Lord: 
 for this is right. Honour thy Father and 
 Mother, f which is the firft Commandment 
 with Promife) that it may be well with 
 thee, and thou may eft live long on the 
 Earth. P. 266. 
 
 D I S-
 
 CONTENTS. ix 
 
 DISCOURSE VII. 
 
 Duties of Servants to Matters. 
 
 In Three Parts. 
 E P n. vi. 5 8. 
 
 Servants, be obedient to them that are your 
 Mafters according to the Flejh, 'with Fear 
 and Trembling, in Singlenefs of your Heart 9 
 as unto Chrift : not 'with Eye-fervice, as 
 Men-pleafers, but as the Servants of Chrift, 
 doing the Will of God from the Heart ; 
 with good Will doing Service, as to the 
 Lord, and not to Men : knowing that 
 whatfoever good Thing any Man doth, , the 
 fame flail he receive of the Lord, whether 
 he be bond or free. P. 324. 
 
 DISCOURSE VIII. 
 
 ' Duties of Mafters to Servants. 
 In Two Parts. 
 EPH. vi. 9. 
 
 And ye Mafters, do the fame Things unto 
 them, forbearing Threatening : knowing 
 that your Mafter alfo is in Heaven, neither 
 is there Refpeft ofPerfons with Him. P. 395. 
 
 DISCOURSE IX. 
 
 Domeftick-Friendfhip. 
 In Three Parts. 
 
 PSALM
 
 x CONTENTS. 
 
 PSALM cxxxiii. 
 
 Behold, bow good and bow pleafant it is for 
 Brethren to dwell together in Unity. It is 
 like the precious Ointment upon the Head, 
 that ran down upon the Beard> even Aaron s 
 Beard, that went down to the Skirts of 
 his Garments. As the Dew of Hermon, 
 and as the Dew that defcended upon the 
 Mountains of Zion ; for there the Lord 
 commanded the Blejfing, even Life for 
 
 .>.'>''". V -p. 
 
 evermore. P. 441. 
 
 DISCOURSE X. 
 
 Hofpitality. 
 In Two Parts. 
 
 - 
 
 I P E T. iv. 9. 
 
 Ufe Hofpitality one to another, without 
 grudging. P. 512. 
 
 DISCOURSE XI. 
 
 Convivial Intercourfe. 
 In Two Parts. 
 
 JOB i. 4, 5. 
 
 And his Sons went andfeajled in their Houfes, 
 
 every one his Day ; and fent and called for 
 
 their three Sifters, to eat and to drink with 
 
 them. And it was fo, when the Days of 
 
 3 their
 
 CONTENTS. xi 
 
 their feafting 'were gone about, that yob 
 fent and fanSlified them, and rofe up early 
 in the Morning, and offered burnt Offerings 
 according to the Number of them all: for 
 Job faid, It may be that my Sons have 
 Jinned, and curfed God in their Hearts. 
 'Thus did "Job continually. P. 561. 
 
 DISCOURSE XII. 
 
 Heaven confidered as a Family. 
 
 In Two Parts. 
 
 JOHN xiv. 2. 
 
 In my "Father s Houfe are many Man/ions ; 
 if it were not fo, I would have told you : 
 I go to prepare a Place for you. P. 607. 
 
 ERRATA.
 
 ERRATA. 
 
 Page 190, Note, for "|p read ^p 
 Sofit read them* 
 
 *a<U^ 
 
 DISCOURSE,
 
 DISCOURSE I. 
 
 INTRODUCTORY DISCOURSE. 
 
 The Duties of Benevolence con- 
 . fidered and enforced. 
 
 PHILIP, ii. 4. 
 
 Look not every man on his own things, but 
 every man alfo on the things of others. 
 
 S man was made for fociety, it 
 is the duty and intereft of every 
 one to contribute what lies in 
 his power to the general good. 
 This is a plain di&ate of nature, and is 
 abundantly confirmed and enforced by fcrip- 
 ture. Whoever confiders the divine bene- 
 volence which breathes through the gofpel, 
 B and
 
 2 he Duties of Benevolence 
 
 and which (hone fo illuftrioufly in the coun- 
 tenance of its great author the Lord Jefus 
 Chrift, muft clearly fee that it is importible 
 for a man to be a genuine chriftian, without 
 feeling, in a degree at leafl, that generous 
 warmth which a publick fpirit infpires. 
 When the Sun of Righteoufnefs firft arofe 
 upon this miferably cold and benighted 
 world, the balmy influence of his grace dif- 
 fufed itfelf through the breafts of thoufands. 
 Men who had hitherto lived in flrife, " hate- 
 *' ful and hating one another," now felt their 
 fierce and malevolent paffions fubfide and die 
 away, and their bofoms glow with all the 
 godlike ardor of divine friendfhip and love. 
 Of this character the apoftle Paul was an 
 eminent inftance. No man better under- 
 flood the gofpel, and no man ever drank 
 more deeply into the fpirit of it than he 
 did. In his fermons and epiftles he foberly 
 reafons on the great truths of chriftianity, 
 and in the courfe of his life {hews what ad- 
 mirable effects the belief of thofe truths is 
 capable of producing. Perfuaded of their 
 divine authority, and feeling their efficacy 
 on his heart, he fuffers himfelf to be tran- 
 fported, under the influence of the noblefl 
 enthufiafm, into a feries of the rnoft bene- 
 volent exertions for the good of mankind. 
 
 With
 
 conjidered and enforced. 3 
 
 With a difmtereftednefs that refledls a real 
 luftre upon his character, he allures the 
 Philippians in this context that the fpread 
 of the gofpel, though it were by men, whofe 
 motives were bafe and unfriendly to himfelf, 
 afforded him a fublime joy. And however 
 he could not but ardently wifh, fatigued as 
 he was with the inceffant labours of his 
 publick miniftry, to be difmifled hence to 
 the fociety of the bleflcd above, yet ' for 
 " their furtherance and joy of faith he was 
 " willing to abide in the ilem." And having 
 thus, upon the moft generous grounds, con- 
 ciliated their affedions to himfelf, he im- 
 proves the intereft he had therein to the 
 purpofe of animating them to the duties of 
 a publick fpirit, " If there be," fays he, 
 " any confolation in Chrifr, if any comfort 
 " of love, if any fellowfhip of the Spirit, 
 " if any bowels and mercies j fulfil ye my 
 "joy, that ye be like-minded, having the 
 " fame love, being of one accord, of one 
 " mind. Let nothing be done through 
 " ftrife, or vain-glory, but in lowlinefs of 
 " mind let each efteem other better than 
 *' themfelves." And fohe adds in our text, 
 " Look not every man on his own things, 
 * c but every man alfo on the things of 
 < others. " 
 
 Ez I^o
 
 4 The Duties of Benevolence' 
 
 No pains, I prefume, need be taken to 
 fhew that this admonition is as properly 
 addreffed to us as to the Philippians, efpe- 
 cially thofe of us who are united in the 
 bands of chriftian fellowmip. It confifts, 
 you fee, of two parts. The apoftle earneftly 
 difluades us from a private felfijhfpir it, and 
 as paffionately exhorts us to a publick and 
 benevolent Jpirit . 
 
 FIRST, Each of thefe tempers we will 
 explain. And then, 
 
 SECONDLY, Confider our obligations to 
 avoid the one, and to cultivate the other. 
 
 FIRST, Let us explain the evil we mean 
 to difTuade you from, and the duty we wifh 
 to recommend. 
 
 I. The evil we are cautioned againft is, a 
 private and felfim fpirit Look not every 
 man on his own things. 
 
 In the fame manner the apoftle addrefles 
 the Corinthians, " Let no man feek his 
 " ow.n : but every man another's wealth V 
 reminding them in another place, that 
 " Charity feeketh not her own b ." By our 
 own things he means our own proper in- 
 tereft, emolument, or advantage : and by 
 
 * i Cor. x. 24. * I Cor. xiii. 5. 
 
 looking
 
 confidered and enforced. 5 
 
 looking on our own things the confidering of 
 our intereft, being anxious about it, and 
 taking every neceffary meafure to promote it. 
 Now the prohibition is not abfolute. This 
 is evident from the reafon and nature of 
 the thing, and from the apoftle's uling the 
 connective particle a/ft in the latter claufe 
 of the text : " Let not every man look on 
 " his own things," that is, on his own 
 things only, " but alfo on the things of 
 " others." Here then it will be of im- 
 portance to enquire how far, and under 
 what reftridions, we may be allowed to 
 confult our own interefts. Our interefts 
 may be confidered as either j^trdbtt*/ or tem- 
 poral. 
 
 By our fpirltual interefts we mean the 
 health, profperity, and final falvation of our 
 fouls. It is of infinite confequence to a 
 guilty depraved creature, that he be reftored 
 to the favour and likenefs of his offended 
 Creator; and fo efcape the wrath to come, 
 and attain to the happinefs of heaven. 
 Wherefore, if dread of mifery, and defire of 
 happinefs, are paffions connatural to us, and 
 if the evils and bleffings juft mentioned are 
 the greateft imaginable; doubtlefs it is not 
 only allowable, but our incumbent duty, to 
 take every poflible meafure to avoid the 
 B 3 former
 
 6 The Duties of Benevolence 
 
 former, and obtain the latter. To be indif- 
 ferent about our falvation is highly criminal j 
 to make it our firft and principal object 
 highly commendable. Such is the language 
 both of reafon and fcripture. And it were 
 eafy to mew, that the minding religion is 
 not only infinitely beneficial to a man him- 
 felf, but is the direct means to difpofe him 
 to look after the interefts of others, and to 
 enable him more effectually to promote 
 them. If however, under a notion of taking 
 care of their fouls, and acquiring an extraor- 
 dinary degree of exalted piety, men retire 
 from fociety into filence and inactivity, they 
 give too fad evidence that they are of a pri^ 
 vate felfifh fpirit : and it is much to be 
 queftioned, amidfl all their fplendid pro- 
 feffions, whether they have any juft idea of 
 the nature of religion, or have ever entered 
 into the genuine fpirit of it. But the con- 
 duct we are cautioned againft in our text, 
 hath refpect chiefly to our temporal in- 
 terefts. 
 
 Now our temporal interefts may be all 
 comprehended under the ideas of health, 
 profperity, and reputation. And furely no 
 one will affert that thefe are to be treated 
 with perfeft indifference and contempt. 
 Indeed enthufiafm, under the fpecious pre- 
 tence
 
 conjidered and enforced. j 
 
 tence of piety, has precipitated fome people 
 into aufterities ftrongly expreffive of this. 
 But enthuliafm itfelf can never make men 
 fall in love with poverty and mifery. The 
 utmoft it can do is to reconcile them to 
 thefe evils upon the idea of acquiring ap- 
 plaufe, a kind of good which in their ap- 
 prehenfion will more than balance all their 
 painful feelings. For this boafted mortifi- 
 cation of theirs is only a bartering two forts 
 of earthly good, namely, eafe and wealth, 
 for a third, fame, which they account more 
 fplendid. But the truth is, thefe enjoy- 
 ments, in their proper place, have, each of 
 them, their value. 
 
 As to Health, we not only may but 
 ought to take care of it. The fame apoftle 
 who fpake the words of our text, bids us 
 " do ourfelves no harm c ," and allures us 
 that " no man ever yet hated his own 
 " flem, but nourimeth and cherimeth itV 
 Nor is it merely for the purpofe of enjoying 
 life that we are to covet health, but for the 
 further purpofe of ufefulnefs. For it is im- 
 poffible that a man oppreiTed with pain and 
 ficknefs mould attend with vigor, however 
 benevolent his heart may be, to the active 
 duties of focial life. If therefore we would 
 
 c Afts xvi. 28. d Eph. v. 29, 
 
 B 4 ferve
 
 8 The Duties of Benevolence 
 
 ferve our generation, we may, we ought to 
 take every meafure in our power to preferve 
 and eftablifh our health. 
 
 In like manner we may affirm concerning 
 Wealth, that it is a real good. It will pro- 
 cure us the neceffaries and accommodations 
 of life, and put it in our power to make 
 multitudes of our fellow-creatures happy. 
 There is, therefore, neither wifdom nor 
 virtue in treating riches with "an air of 
 haughty contempt, as certain vifionaries have 
 done. Indeed, as to thefe men, it is to be 
 apprehended, without breach of charity, 
 that a criminal paffion for eafe and iloth is 
 at the bottom of all this afFecled felf-denial 
 of theirs. No. Induftry is a virtue. " He 
 * f that is diligent in bufmefs mail ftand 
 '? before kings, and not before mean men V 
 And " he who provides not for his own, 
 *' efpecially for thofe of his own houfe, 
 ** has denied the faith, and is worfe than 
 " an infidel V " Study to be quiet," fays 
 our apoftle, " and to do your own bufi- 
 " nefs V ' And in another place, " If a 
 " man will not work, neither mould he 
 "eatV .The ingenuity, fhrewdnefs, and 
 
 * Prov. xxii. 29. f I Tim. v. 8, 
 
 ? i Theft", iv. ii. * z ThefT. iii. 10. 
 
 3 flrength
 
 eonpdered and enforced. 9 
 
 ftrength our Creator has endowed us with, 
 are applied to their proper objects, when 
 ufed, under the reftri&ions that will be 
 hereafter mentioned, to the purpofes of 
 improving our worldly circumftances, and 
 fo augmenting our own happinefs and that 
 of others. 
 
 And if bodily health and worldly prof- 
 perity may be lawfully defired and purfued, 
 fo may Reputation and honour likewife. It 
 is an argument of a benevolent heart to wifh 
 to pleafe, and of a generous mind to aim 
 to excel. " A good name is better than 
 " precious ointment V No virtuous man 
 can be indifferent to his reputation. As 
 he holds wifdom, integrity, and piety, in 
 the higheft efteem, and actually does in 
 his meafure poffefs them, fo it would be 
 affected humility, and putting an unnatural 
 force upon himfelf, to decline all paffion 
 for that refpeft to which he flands en- 
 titled among his fellow-creatures. 
 
 You will fay then, what is the true cha- 
 racter of that private or felfifh fpirit which 
 the apoftle condemns ? or, when may a man 
 be faid fo to look on his own things as to 
 merit the cenfure implied in our text ? To 
 this it is replied, He is of a private felfifh 
 
 ? Ecclef. vii. i. 
 
 fpirit
 
 io he Duties of Benevolence 
 
 fpirit who confults his outward eafe, emo- 
 lument, and honour, to the injury of. his 
 own beft interefts, and to the prejudice of 
 the real interefts of other men. Thefe op- 
 pofite interefts do often come into compe- 
 tition, and fo give occafion for a conduct 
 which indelibly marks the characters of 
 men as felfifh or benevolent. 
 
 There is a criminal fenfe in which men 
 may be faid in regard of themfefoes, and 
 without any reference to others, to feek 
 their own things. Man is a complex be- 
 ing. He confifts of foul and body -, and 
 the former is of far greater value than the 
 latter. He therefore who pays fuch an 
 attention to his bodily health, eafe, and 
 pleafure, as to be thereby precluded from 
 thofe reftraints on his animal appetites, and 
 from thofe means of religion, which have a 
 direct tendency to promote the welfare and 
 happinefs of his foul -, is chargeable with 
 felf-love, and is guilty of the great fin and 
 folly of facrificing his fuperior to his inferior 
 interefts. He looks on his own things, 
 pampers his body to the deftruction of his 
 foul. The fame may be faid of him who 
 makes the profits, or the honours of the 
 world his grand object, to the neglect' if 
 not contempt of heavenly riches, and an 
 
 intereft
 
 confidered and enforced. 1 1 
 
 intereft in the favour of that great Being 
 who made him. 
 
 But we are here principally concerned 
 with the purfuits of mankind in the afpect 
 they bear towards others. He certainly is 
 of a private felfifh fpirit, who will not 
 forego his temporal emolument for the 
 fahation of his neighbour's foul. If God has 
 given me talents for publick inftruclion, and 
 I will not be at the pains to meditate, read, 
 ftudy, preach, and exhort, but on the con- 
 trary fpend my time in indolence and felf- 
 gratification, I feek my own things to the 
 injury of others. So if God has given me 
 wealth, and I will apply none of it to the 
 purpofe of affifting others in their labours 
 for the fpiritual good of mankind, but on 
 the contrary avaritioufly hoard up my gains, 
 or fquander them away on my pleafures - y I 
 am guilty of the fame crime. The like 
 may be faid alfo of that unmanly, not to 
 fay unchriftian, dread of the cenfure of a 
 vain world, which holds too many back 
 from efforts of the mod generous kind for 
 the falvation of their fellow-creatures. In 
 fhort, it is a bafe and felfilh temper to the 
 laft degree to prefer any worldly advantage 
 whatever to the refined pleafure of being 
 
 the
 
 j 2 Tbe Duties of Benevolence 
 
 the inftrument of faving an immortal foul. 
 Again, 
 
 A felfim fpirit is further to be confidered 
 in its reference to the temporal interejls of 
 others. The moft Shocking expreffion of it, 
 is that of accumulating the enjoyments of 
 this life to ourfelves, at the expence of the 
 happinefs, yea even the lives of thofe around 
 us. Innumerable wretched inftances of 
 this fort difgrace the faithful pages of 
 hiflory, and daily afflic"l the eye of hu- 
 manity. What are the frauds pradtifed in 
 commerce, the contentions that prevail in 
 focieties, and the horrible ravages of war, 
 but the efFefts of this miferable temper ? 
 Many, however, there are who dare not 
 proceed to thefe lengths; yet their own 
 intereft they purfue to the negled: of that 
 of others. Although, in their eager chace 
 after riches, honours, and pleafures, they 
 leap not over the mounds of flridt right 
 and equity; yet they allow themfelves little 
 time to contemplate the miferies of their 
 fellow-creatures, and to ftretch forth the 
 hand of benevolence to their affiftance. 
 Nor does the character cenfured in our text 
 belong to thefe only. They too are of a 
 private felfim fpirit, who will not, at leafi 
 in fome inflances, give up their own rights, 
 
 and
 
 confidered and enforced. 1 3 
 
 .and forego fome advantages they might 
 lawfully claim, in order to contribute to 
 the happinefs of others. If a man has no 
 generofity in his temper, though he is not 
 ftrictly fpeaking unjuft or inhuman, he fails 
 in his duty as a man, and finks infinitely 
 beneath the denomination of a chriftian, 
 who glories in the character of being a man 
 of a benevolent fpirit. And this leads us, 
 
 II. To explain and illuftrate more par- 
 ticularly the duties of a Publick- Spirit. 
 Let every man look on the things of others. 
 Here two or three things are to be pre- 
 mifed before we proceed : as, 
 
 Firft, That the intereft of the whole is 
 to be preferred to that of a part. 
 
 When the good of certain individuals 
 comes into competition with that of the 
 community at large, the former is no doubt 
 to be facrificed to the latter. " It is better 
 " that one man mould die for the people, 
 " than that the whole nation perifh V 
 When the attaining an objedl of great im- 
 portance to our country, to the church of 
 God, or to our families, requires the omif- 
 fion of fome offices of kindnefs to particular 
 
 k John xi, 50. 
 
 perfons,
 
 14 *The Duties of Benevolence 
 
 perfons, which we would otherwife gladly 
 render them ; fuch omiffion becomes a duty 
 rather than a fin. In fhort, a man of a 
 publick fpirit will wifh to do all the good 
 he can -> and iince he has neither oppor- 
 tunity, or ability, equal to every fervice that 
 may be demanded of him, it is his duty to 
 exert himfelf in fuch ways as he judges 
 upon the whole will beft promote the in- 
 terefts of fociety. From whence it follows, 
 that we mould be cautious how we haftily 
 cenfure others, as of a private and felfifli, 
 fpirit, becaufe they do not take an adlive, 
 part with us in every fcheme for the publiqk 
 good, to which our impetuofity would urge 
 them. They may be purfuing a line of 
 conduct, which Providence hath pointed 
 out to them, and which may more efTen- 
 tially contribute to the general welfare than 
 that to which we would divert their at- 
 tention. 
 
 Secondly, The fpiritual interefls of others 
 are to be preferred to their temporal. 
 
 This appears from what has been already 
 obferved, and muft ftrike every confiderate 
 man as a moft important truth. If there 
 be a God, the duties we owe him ought to 
 take the lead of thofe we owe our neigh- 
 bour. If our fouls, are of infinitely greater 
 
 value
 
 confidered and enforced. \ 5 
 
 value than our bodies, and the prefent is 
 only an introduction to a future eternal life, 
 there can be no doubt that the moft im- 
 portant concerns of a worldly kind fhould 
 yield to thofe of religion, when they come 
 into competition with each other. The 
 civil immunities of nations, focieties, and 
 families, are objects of great magnitude, 
 but their moral and religious interefts of 
 much greater. And what further entitles 
 the latter to the precedence of the former 
 is, the direct and mighty influence which 
 virtue and piety unqueftionably have upon 
 men's temporal happinefs. Here permit 
 me to obferve/ that this reafoning ftamps a 
 dignity upon the character of thofe, how- 
 ever mean and contemptible their external 
 appearance and circumftances may be, whom 
 divine Providence hath raifed up and fent 
 to preach the gofpel in the world. Again, 
 
 Thirdly, The nearer the relation the 
 greater is the regard we owe to one ano- 
 ther. 
 
 Charity, we ufually fay, begins at home. 
 And it is a plain dictate of nature, that 
 offices of benevolence mould originate 
 among our moft intimate connections, and 
 fo proceed by gradual progreffion to thofe 
 at the remoteft diftance from us. Men emi- 
 nent
 
 1 6 The Duties of Benevolence 
 
 nent for a difinterefted and publick fpirit, 
 have generally given diftinguimed proofs 
 of a humane and friendly difpofition. Nor 
 is much to be expected from thofe, however 
 warm their profeffions of zeal for the pub- 
 lick good may be, who pay little or no at- 
 tention to the important obligations of 
 confanguinity, neighbourhood, and private 
 
 friendmip. Thefe things premifed, we 
 
 go on to fpeak of the duties of benevo- 
 lence under the following heads, namely, 
 thofe we owe to mankind in general our 
 country the church of Chrift and indi- 
 viduals. 
 
 i . There are duties we owe to men as men, 
 and purely on the ground of their being of 
 the fame fpecies with ourfelves. 
 
 All our fellow-creatures, whatever may 
 be their, fituations, characters, or circum- 
 ftances, are entitled to our fympathy and 
 benevolence. A good man will wilh well 
 to every one of his brethren of mankind, 
 iincerely pray for their happinefs, and hear- 
 tily concur in meafures for extending the 
 bleffings of civil and religious liberty far 
 and wide. The attention he pays to his 
 family, friends, and neighbourhood, will 
 not exclude thofe from his regards who are 
 beyond the circle wherein he moves. His 
 
 predilection.
 
 conjidered and enforced. I J 
 
 predilection in favour of his native country 
 will not excite animofity in his breaft againffc 
 the fubjects of other ftates. Nor will the 
 juft prejudices he has conceived againft the 
 ignorance, fuperftition, and bigotry of Pa- 
 gans, Mahometans, and Papifts, or againft 
 thofe who have injured him, obliterate the 
 compaffionate feelings of humanity towards 
 them. Deterring thofe wretched maxims 
 of policy and felf-intereft which tend to the 
 dividing mankind, and alienating them from 
 one another, he will confiderhimfelf obliged, 
 upon the grand principle that God hath 
 made men of one blood, and that his fun 
 ihines upon the evil and the good, to con- 
 tribute what in him lies to the welfare of 
 all. In fhort, as religion confirms and im- 
 proves that univerfal philanthropy which 
 nature teaches, fo the chriftian feels him- 
 felf difpofed not only to the duties of truth, 
 fincerity, and juftice, but to thofe of ci- 
 vility, fympathy, and love towards the 
 whole race of mankind. 
 
 2. The duties we owe to our country 
 come next to be enumerated. 
 
 Thefe are of a more particular defcription 
 
 than the former. They are the refult of a 
 
 regard due to others, not as men only, but 
 
 as men inhabiting one country, caft into 
 
 C one
 
 1 8 The Duties of Benevolence 
 
 one civil fociety, and fubfifting under one 
 form of government. This regard or at- 
 tachment is what we call patriotifm, a kind 
 of inftintt implanted in our breafts for wife 
 and noble purpofes ; and which, therefore, a 
 good man will cherifh and cultivate to the 
 utmoft of his power. And the duties of it 
 are fuch as thefe : in general, the feeking 
 the fafety, honour, and profperity of our 
 country. The coniidering the enemies of 
 it, whether foreign or domeftick, as our ene- 
 mies. The ufing our endeavours to deted: 
 every iniidious, and to defeat every open 
 attempt againft it. The contending earn- 
 eftly for its civil and religious rights and 
 liberties. The paying all due allegiance, 
 honour, and fubmiffion to its magistrates 
 fupreme and fubordinate. The rendering 
 tribute to whom tribute is due. The lead- 
 ing peaceable lives in all godlinefs, and 
 honefty. The endeavouring to promote 
 harmony and good will, condefcenfion and 
 fubordination among all orders of men. 
 And, in a word, the exerting ourfelves, as 
 far as our abilities and flations will admit, 
 to check the progrefs of vice and profane- 
 nefs, and to promote virtue and religion. 
 Which leads me, 
 
 3- To
 
 ronfidered and enforced. 19 
 
 3. To the duties we owe^ as chriflians, 
 to the church of God. 
 
 Here our views are confined within a 
 circle of a different defcription from the 
 former. All good men, wherever fituated 
 and however diftinguimed from one another^ 
 compofe one large family, fociety, or king- 
 dom, of which God is the Father^ and 
 Chrift is the Sovereign and King. And 
 our duty, as belonging to this one catho- 
 lick church or body, is, in general, to main- 
 tain fteadily the grand principles on which 
 it is united, to contend earneftly for its 
 rights and privileges; to endeavour, by all 
 poffible means, to promote its profperity 
 and increafe, and to cherim in our breafts 
 a cordial and unreferved affection to every; 
 individual of which it is compofed. 
 
 But as the various iituations and circum- 
 flances of ehriftians, and their different 
 modes of thinking refpecling matters which 
 do not affect the exiftence of the whole, 
 make it neceflary that they fhould be formed 
 into diftincl: focieties, fo there are duties 
 which the members of fuch focieties owe 
 to one another. And it is an important ex- 
 premon of a publick fpirit to pay a faithful 
 attention to thefe duties, as hereby not 
 only the particular interefls of thefe feparate 
 C 2 focieties
 
 20 *Ibe Duties of Benevolence 
 
 focieties are promoted, but the general wel- 
 fare and glory of the whole. And here I 
 might mention the various mutual offices 
 required of minifters and their people to- 
 wards each other, in regard of publick wor- 
 fhip, the celebration of divine ordinances, 
 and the maintenance of good order, fellow- 
 fhip, and love. He is a man of a publick 
 catholick fpirit, who in refpect of thefe mat- 
 ters feeks not his own things but the things 
 of Chrift, and can fay with the apoftle, 
 " For me to live is Chrift," it is my grand 
 object to promote his kingdom and intereft : 
 who endeavours with all his might to pre- 
 ferve the chriftian doctrine and inftitutions 
 inviolable; and to that end often foregoes 
 bis own eafe, emolument, and honour: 
 and who, abhorring from his very heart a 
 narrow, uncandid, bigotted fpirit, feels a 
 cordial affection for all other chriftian fo- 
 cieties, who hold Chrift as the head, though 
 they differ in many circumftantials of doc- 
 trine and duty; and moft heartily concurs 
 with them in every laudable fcheme for the 
 general-good. 
 
 4. And laftly, the duties of benevolence 
 are to be further confidered in their refe- 
 rence to families and individuals. 
 
 And
 
 confidered and enforced. 2 1 
 
 And here I forbear to enumerate all the 
 offices required of us towards each other, in 
 the various characters of hufbands and 
 wives, parents and children, brethren and 
 fillers, matters and fervants, buyers and 
 fellers, relatives, friends, neighbours, and 
 members of civil fociety. Thefe offices are 
 almoft infinitely diverfified, yet they are all 
 the objects of his attention who looks not 
 on his own things only, but alfo on the 
 things of others. 
 
 A bufy officious temper ought, however, 
 to be particularly guarded againft. Far was 
 it from the apoftle's intention to give any 
 countenance to fo little, mean, and bale, a 
 paffion, as that of looking or prying into 
 other people's affairs. A paffion that has 
 done infinite mifchief in the world and in 
 the church. He particularly inveighs againft 
 it in his epiflles to the Theffalonians and to 
 Timothy, where he defcribes perfons of this 
 character, as "walking diforderly, working 
 " not at all, and being bufy-bodies '." And, 
 as " learning to be idle, wandering about 
 " from houie to houfe, tatlers, and fpeaking 
 " things 'which they ought not V A man 
 of apublick and benevolent fpirit is infinitely 
 
 1 2 Theff. iii. u. m i Tim. v. 13. 
 
 C 3 * fuperior
 
 22 The Duties of Benevo knee 
 
 fuperior to every thing of this fort. He 
 meddles not with the concerns of others. 
 Yet glad would he be to make every indi- 
 vidual with whom he is connected happy, 
 and fincerely does he lament it, that too. 
 often, through human frailty and criminal 
 neglecl, he fails in his duty. This general 
 view of the duties to which the apoftle ex- 
 horts us in the text, and which are here- 
 after to be more particularly confidered, 
 mail at prefent fuffice. Our obligations to 
 the regular and chearful difcharge of the 
 duties of a publick fpirit, remain now to be 
 confidered. But this will be the fubjeft o 
 our attention the next opportunity. 
 
 PART II. 
 
 WE have particularly confidered the evil 
 we are cautioned againft in the text, namely, 
 a private or felfifh fpirit Look not every 
 man on bis own things. And we have ex- 
 plained and illuftrated the temper and con- 
 ducT: oppofed to it, namely, a benevolent 
 and publick fpirit Let every man look alfo on 
 the things of others. And we now proceed, 
 
 SECONDLY, To enquire into our obliga- 
 tions to the regular and chearful difcharge 
 pf the duties of Benevolence.
 
 confidered and enforced. 2 3 
 
 i . We will begin with the obligation 
 which refults from the relation we ft and in- 
 to each other. 
 
 There are relations fubfifting among man- 
 kind, and thefe relations do of neceffity be- 
 get reciprocal duties. As for inftance, the 
 moment I contemplate the relation between 
 parents and their children, the obligation 
 of the former to love the latter, and of the 
 latter to reverence the former, forces itfelf 
 upon my mind. There is no feparating the 
 ideas. And the fame may be faid of every 
 other relation among reafonable beings. 
 Let men be placed in what connection they 
 may with each other, that connection will, 
 it muft, produce fome confequent obliga- 
 tion. And that obligation, fuppofing the 
 connection to fubfift, is in the reafon and 
 nature of the thing immutable. All the 
 movements of a watch are adapted to one 
 great end, and it is by the regular operation 
 of the feveral parts, which bear an imme- 
 diate relation to each other, that that end is 
 attained. So it is in the moral world. The 
 various orders of rational beings that exift 
 bear certain relations to each other, and 
 were the feveral duties refulting from thefe 
 relations rightly and uniformly difcharged, 
 the happinefs of every individual would be 
 C 4 fecured,
 
 24 *fbe Duties of 'Benevolence 
 
 fecured, and 'fo the general good of the 
 whole, which is the grand object, would be 
 attained. 
 
 Now they who look on their own things, 
 and not on the things of others, do violate 
 the obligations which refult from the re- 
 lation they ftand in to their fellow-crea- 
 tures. And how very abfurd and criminal 
 is fuch a conduct ! Will they deny that any 
 relation fubfifts between them and man- 
 kind ? No, it cannot be denied. Will they 
 deny that thefe relations oblige them to 
 certain duties ? This would be to offer vio- 
 lence to common fenfe, and to tear the 
 whole fabrick of this moral fyflem to pieces. 
 Will they fay, they are no further obliged, 
 to confult the interefts of others than the 
 doing it will tend in their apprehenfion to 
 promote their own interefts ? If they may 
 be allowed to fay fo, others may too ; and 
 then not only the welfare of the whole will 
 be defeated, but of individuals, and in the 
 long run of themfelves likewife. On the 
 contrary, it were eafy to mew (and will be 
 fhewn afterwards) that by feeking the things 
 of others we feek our own things ; and that 
 however in many inftances our prefent 
 worldly advantage may be affedted by our 
 attention to the general good, we fhall yet 
 
 be
 
 conjidered and enforced. 2 5 
 
 be gainers upon the whole : not to fay 
 how the common feelings of humanity, 
 upon a little recollection, are hurt by the 
 wretched bafenefs of a felfifh fpirit. A 
 man of this character is his own tormentor : 
 for felfifhnefs begets envy, envy malevolence, 
 and malevolence torment. Whence the phi- 
 lofopher, feeing a fpiteful fellow look fad, 
 wittily faid, he knew not what to think 
 was the caufe of his melancholy, whether 
 fome difafter of his own, or fome good for- 
 tune of another. What are they then doing 
 who void of all generofity (it may be added 
 juftice and humanity too) obftinately refufe 
 obedience to the admonition in our text ? 
 They are in arms againft their whole fpe- 
 cies \ hoftile to all focial connections, do- 
 meftick, civil, and religious - y and flrange 
 infatuation ! enemies to themfelves. 
 
 2. To the duties of benevolence we are 
 obliged by the exprefs command of God. 
 
 That great Being hath fignified his will 
 to us two ways, namely, by the light of 
 nature, and by the holy fcriptures. As to 
 the former, if the reafoning under the laft 
 head be juft, then that reafoning is the 
 voice of God. He has eftablifhed thefe re- 
 lations among mankind, and endowed us 
 with capacities to perceive their fitnefs to 
 
 the
 
 26 The Duties of Benevolence 
 
 the ends of their appointment, and the du- 
 ties refulting from them. By fo doing, 
 therefore, he has authoritatively required 
 of us the fulfilment of thefe duties, and 
 every failure therein is not only an injury 
 done to our fellow-creatures, but a direcl: 
 violation of the command of our Creator, 
 thus Signified to us by the dictates of nature. 
 But, as our reafon is enervated and de- 
 praved by the general apoftacy of mankind, 
 and fo through weaknefs and prejudice we 
 err; he has given us a fecond edition of the 
 law of nature in the bible. Here we are 
 commanded " to love the Lord with all our 
 '* heart, and foul, and Strength ; and to love 
 " our neighbour as ourfelves V And here 
 we have thefe relations particularly ex- 
 plained, and the obligations refulting from 
 them urged upon us by a variety of motives 
 the moft interesting and important. If we 
 Hand at the foot of Mount Sinai, we hear 
 the law pronounced by the ble^Ted God 
 himfelf with a majefty and terror that can- 
 not fail of exciting the profoundeft reve- 
 rence and dread. If we go to the prophets 
 for instruction, we have not only the poii- 
 tive declarations of the divine will, but fuch 
 
 * Luke x. 27. 
 
 reafonings
 
 confidered and enforced. 27 
 
 reafonings thereon as are level to the 
 plained undemanding, and addreffed to all 
 the feelings of the human heart. If, again, 
 we fit at the feet of the divine Jefus to re- 
 ceive the law at his lips, we have the whole 
 fyftem of moral obligation laid open to our 
 view, with a clearnefs and pathos that infi- 
 nitely furpaffes what was to be met with in 
 the fchools of philofophers, or the colleges 
 of Jewi(h teachers. The apoflles too, un- 
 der the immediate infpiration of the holy 
 Spirit, fail not to exhort us to the duties 
 we owe one another, and to urge them upon 
 us by thofe fublime motives peculiar to the 
 gofpel, which they were cpmmifTioned to 
 publifti throughout the whole world. If 
 then the fcriptures are the word of God, 
 it is his command, lignified to us in the 
 moft plain and authoritative manner, that 
 " we look not every one on his own things 
 " only, but every man alfo on the things of 
 *' others." And wilful difobedience to fuch 
 authority cannot fail to expofe men to the 
 heavieft punifhment. 
 
 3. Our obligations to the duties of bene- 
 volence receive the noblefl fupport from the 
 gofpel of Jefus Cbrifl. 
 
 Such is the admirable conftru&ion of the 
 gofpel that it throws light upon the duties 
 
 we
 
 28 The Duties of Benevolence 
 
 we owe one another, and enflames our 
 breafts with a holy emulation to excel all 
 around us in the discharge of them. The 
 apoftle had no fooner given the admonition 
 in our text, but he felt himfelf tranfported 
 almofl into an ecftafy by this divine argu- 
 ment, which inftantly rofe to his view. 
 " Let this mind," fays he, " be in you, 
 " which was alfo in Chrift Jefus : who 
 " being in the form of God, thought it not 
 " robbery to be equal with God : but made 
 " himfelf of no reputation, and took upon 
 " him the form of a fervant, and was made 
 <f in the likenefs of men. And being 
 " found in fafhion as a man, he humbled 
 " himfelf, and became obedient unto death, 
 " even the death of the crofs." What di- 
 vine philanthropy was this! We had broken 
 the law of our creation, had torn afunder 
 the facred obligations of focial duty, were 
 become felfifh, malevolent, and diabolical, 
 living in malice and envy, hateful and 
 hating one another. It was fit then that 
 the refentments of Heaven mould be ex- 
 preffed again ft fuch guilt, that the autho- 
 rity of the fupreme Governor of the world 
 ihould be publickly afTerted, and that the 
 general good of his univerfal empire mould 
 be maintained. But it were earneftly to be 
 
 wifhed,
 
 confidered and enforced. 29 
 
 wi fhed, Mercy wouldat thefame time fay, that 
 fome at leaft of thefe miferable delinquents 
 might efcape the tremendous confequences 
 of their guilt, and be reflored to a capacity 
 of again enjoying the exalted pleafures of 
 focial life in their highefl perfection. But 
 how are thefe objects to be attained ? No 
 human mind furely could devife an expe- 
 dient. Or, if imagination could have fug- 
 gefled the grand expedient which hath been 
 adopted, it would yet have been incredible 
 that there mould exift love in heaven of 
 fuch magnitude as to carry it into effect. 
 But fuch love there was in the bofom of 
 God. Hear, O hear the tidings with won- 
 der and joy ! 
 
 The Son of God arrays himfelf in human 
 flem, and regardlefs of his honour, emolu- 
 ment, and eafe, as a man, voluntarily offers 
 his life amidft unparelleled indignities and 
 fufferings a viftim to provoked juftice for 
 our accumulated guilt. What an inftance 
 of difmterefted benevolence this ! the afto- 
 nimment of angels and men ! He looked 
 not on his own but our things. " He 
 " pleafed not himfelf, but fuffered the re- 
 " proaches of them that reproached his 
 " Father to fall upon him ." So he has 
 
 Rom. xv. 3. 
 
 ftamped
 
 3 he Duties of Benevolence 
 
 ftamped an authority upon the obligations 
 refulting from focial connexions, which 
 the infliction of the moft tremendous pu- 
 nifhment on the immediate violaters of 
 thefe obligations could never have done. 
 And fo he has poffefTed us of an argument 
 to look every one on the things of others, 
 which, methinks, it mould be impoffible for 
 the human heart not to feel. Behold, 
 chriftian, your Saviour bleeding on the 
 crofs, to expiate the offences you have 
 committed againft the laws of humanity, 
 companion, and love ; and fay whether you 
 ought not to forgive thofe who have in- 
 jured you, to draw a veil of charity over 
 the frailties and miftakes of your offending 
 brethren, to commiferate the diftrefles of 
 the afflicted, and to do the utmoft in your 
 power to diffufe happinefs among all around 
 you. 
 
 4. The example of men eminent for their 
 publick fpirit, comes next to be confidered, 
 in order to animate us to our duty. 
 
 Many inftances of this fort we meet with 
 in profane hiftory ; though, alas ! it muft 
 be acknowledged, that the benevolence for 
 which the wifer heathens, moft of them, 
 were fo renowned, was difgraced with not 
 a little vanity, felf-applaufe, and regard for 
 5 their
 
 confidered and enforced. 3 1 
 
 their own intereft. The fcriptures, how- 
 ever, furnifh us with truly illuftrious ex- 
 amples of this defcription, which demand 
 our moft grateful recollection, and our moft 
 careful imitation. 
 
 Mofes the man of God holds a high rank 
 in the lift of thofe, who fought not their 
 own things but the things of others. " He 
 " chofe rather to fuffer affliction with the 
 " people of God, than to enjoy the plea- 
 " fures of fin for a feafonV and chear- 
 fully renounced all pretenfions to the crown 
 of Egypt, that he might become the de- 
 liverer of his opprefled brethren the Ifrael- 
 ites. And when the rebellion of that per- 
 verfe people againft God, and their un- 
 grateful murmurings againft him, had like 
 to have brought down inftant vengeance 
 upon their heads ; fuch was his publick 
 fpirit, that he interpofed all his influence 
 with Heaven on their behalf, and with a 
 generofity that fcarce admits of a parallel, 
 thus paffionately expreffes himfelf on the 
 occafion, " Now, O Lord, if thou wilt, 
 '* forgive their fin : and if not, blot me, I 
 " pray thee, out of thy book which thou 
 " haft written V The flattering profpect 
 
 P Heb. xi. 25. * Exod. xxxii. 32.
 
 32 The Duties of Benevolence 
 
 of the erection of his own family into a 
 great nation, upon the ruins of this people 
 who fo juftly deferved to be devoted to de- 
 ftruction, could not fubdue the uncon- 
 querable attachment he felt to their in- 
 tereft r . And fo far was he from wifhing 
 to accumulate all the honours, peculiar to 
 the prophetick character, to himfelf and a 
 few others, that he mofl fincerely wimed 
 that " all the Lord's people were pro- 
 " phets V In fhort, his ftory exhibits to 
 our view one continued feries of the moft 
 diiinterefted and painful exertions for the 
 good of mankind. A great many other ex- 
 amples I might mention of men of a pub- 
 lick and benevolent fpirit, whofe characters 
 and actions mine with diftinguimed luftre 
 in the book of God, fuch as Jojhua, G/- 
 deon, David, Jeremiah, Daniel, Nehemiab, 
 and others. 
 
 The apoflles too were all of them famous 
 for their unwearied attention to the publick 
 good, and none among them more fo than 
 he who fpoke the language of the text. 
 His life was a flriking comment on the 
 paflage before us. So far was he from 
 looking on his own things, that amidft his 
 
 r Exod. xxxii. 10. 8 Numb, xi, 29. 
 
 2 zeal
 
 conjidered and enforced. $ $ 
 
 Seal for the glory of God and the falvation 
 of men, he loft almoft all idea of his own 
 private and perfonal interefts. And it was 
 with a view not to acquire applaufe, but to 
 conciliate the regards of the Corinthians to 
 his miniftry, and thereby promote their 
 welfare, that he gives them fuch a recital 
 of his fufferings and actions, as (hews him 
 to have been of all men the moft difin- 
 terefted and benevolent. " In labours,'* 
 fays he, " I have been more abundant: in 
 " ftripes above meafure : in prifons more 
 (f frequent : in deaths oft. Of the Jews 
 " five times received I forty ftripes fave one. 
 " Thrice was I beaten with rods, once was 
 " I ftoned, thrice I fufTered fhipwreck : a 
 " night and a day I have been in the deep. 
 " In journeyings often, in perils of water, 
 " in perils of robbers, in perils by mine 
 " own countrymen, in perils by the hea- 
 tf then, in perils in the city, in perils in 
 " the wildernefs, in perils in the fe'zr, in 
 " perils among falfe brethren, in wearinefs 
 " and painfulnefs, in watchings often, in 
 " hunger and thirft, in failings often, in 
 " cold and nakednefs. Betides thofe things 
 " that are without, that which cometh 
 " upon me daily, the care of all the 
 " churches. Who is weak, and I am not 
 D "weak?
 
 34 The Duties of Benevolence 
 
 " weak ? Who is offended, and I burn 
 " not 1 ?" Nor muft I forget to mention a 
 paffionate expreffion that drops from his 
 pen, when fpeaking concerning his coun- 
 trymen the Jews, which breathes the nobleft 
 patriotifm, and fhews him to have been caft 
 in the fame mould with his great anceftor 
 Mofes : " I have great heavinefs," fays he, 
 " and continual forrow in my heart. For 
 " I could wifh that myfelf were accurfed 
 " from Chrift, for my brethren, my kinf- 
 " men according to the flefhV 
 
 But the temper and conduct of our Lord 
 Jefus Chrift, when here on earth, exhibit 
 the moft ftriking features of that character 
 we mean to recommend and wifh you to 
 attain. Of the great object of his miflion, 
 which was generoufly to offer his life a fa- 
 crifice for fin, we have already fpoken. His 
 actions, during the courfe of his publick 
 miniftry, are what we have now in view. 
 And thefe were the moft benevolent that 
 can be imagined. Did he feek his own 
 things, when at the age of twelve years he 
 difputed with the doctors in the temple ? 
 " Wift ye not," fays he to his parents when 
 they fought him forrowing, " that I muft 
 
 1 2 Cor. xi. 2329. a Rom. ix. z, 3: 
 
 " be
 
 conjidered and enforced. 3 5 
 
 * f be about my Father's bufmefs x ?" Did 
 he confult his own intereft, when proof 
 againft all the infidious attacks of Satan, 
 and all the flattering profpects of worldly 
 wealth and grandeur, he. devoted himfelf to 
 the painful fervice of the miniflry ? Did he 
 court the applaufe of men, when he boldly 
 fet himfelf to oppofe the errors, prejudices, 
 and vices of the times ? Were power and 
 fplendor his object, when he declined the 
 preffing inftances of thoufands of people, 
 who, having been miraculoufly fed by his 
 bounty, would have fain taken him by force 
 and made him a king ? Did he affect eafe 
 and felf-gratification, when travelling on 
 foot from village to village to preach the 
 gofpel, he denied himfelf often the com- 
 mon refrefhments of life ? Did he aim to 
 pleafe himfelf, when, though he had it in 
 his power to efcape them, he fubmitted to 
 the vileft indignities that could be caft on 
 him ? On the contrary, what illuftrious 
 proofs did he give of the generofity of his 
 heart, in his unremitting exertions for the 
 temporal and fpiritual good of mankind ! 
 Now we fee him amidfl a croud of poor, 
 abject, wretched beings, the blind, the deaf, 
 
 * Luke ii. 49. 
 
 D 2 the
 
 3 6 be duties of Benevolence 
 
 the halt, and the like, difpeniing with a 
 gracious fmile, the bleffings of health, eafe 
 and happinefs among them. Now railing 
 the dead from their graves, and delivering 
 them again into the embraces of their 
 mourning relatives. Now entering the 
 cottage of the helplefs widow, and ming- 
 ling his tears with hers : and now taking 
 little children into his arms, and blefling 
 them. And then we behold him in the 
 temple, and in the ftreets of Jerufalem, in 
 the towns of Galilee and Judea, and in the 
 chief places of concourfe, inftru&ing the 
 people with unwearied attention, pouring 
 tears of anguim over their fpiritual maladies, 
 and befeeching them to accept life and fal- 
 vation at his hands. In fhort, from the in- 
 ftant he appeared on the ftage of action to 
 the tragical moment he pafled off it, all 
 concern for his own temporal interefls was 
 abforbed in that he nobly felt for others. 
 
 Forgive me that I have enlarged fo par- 
 ticularly on this head of difcourfe. Exam- 
 ple hath ufually greater efficacy than pre- 
 cept. It teaches and perfuades at one and 
 the fame time. And I cannot help flat- 
 tering myfelf with the hope that, with thefe 
 patterns before our eyes, we fhall feel our- 
 felves irrefiftibly impelled to the duties of 
 5 a publick
 
 eonfidered and enforced. 37 
 
 a publick fpirit. It remains now to be 
 obferved, 
 
 5. And laftly, that generoufly to confult 
 the intereft of others, is in effect to confult 
 our own intereft. 
 
 This is an argument addreffed to a paffion 
 which every one feels, a paffion which can- 
 not be eradicated from the human breaft, 
 and which, when duly regulated, will not 
 fail to operate to the general good. Here 
 let us advert a moment to the refined and 
 exalted pleafure, which refults from the idea 
 of being the inftruments of communicating 
 happinefs to our fellow-creatures. What a 
 gratification muft it be to a man of a ge- 
 nerous fpirit, to refcue a family from po- 
 verty and wretchednefs, and to reftore chear- 
 fulnefs and joy to the gloomy manfion of 
 the widow and fatherlefs ! Hew exquifite 
 muft be the fenfations of an affectionate pa- 
 rent, whilft he realizes, in all the future 
 honour, happinefs, and ufefulnefs of his 
 rifing offspring, the rich and lafting fruits 
 of his unwearied attention to their beft in- 
 terefts ! How great muft be the fatisfadion 
 which that man feels, who from the pureft 
 motives rifques his eafe, honour, and life, 
 in the defence of the civil and religious 
 liberties of his country, and efpecially if 
 D 3 his
 
 38 The Duties of Benevolence 
 
 his prudent and fpirited efforts to that end 
 prove happily fuccefsful ! And O who can 
 defcribe the joy that muft circulate around 
 the heart of the faithful minifter of Chrift, 
 who, amidft all his painful labours in the 
 caufe of truth and religion, has ground to 
 believe that this and that immortal foul 
 will, through his means, efcape the miferies 
 of hell, and attain to the felicity and glory 
 of heaven ! Whatever be the felf-denial, 
 pain, and affliction, which men endure, 
 whilfl thus nobly forgetful of their own 
 things, they look attentively on the things 
 of others; it is all more than compenfated 
 by thefe refined pleasures which accompany 
 their purfuits, and will be infinitely more 
 fo by the glorious rewards which fhall in 
 the end be conferred on them. It was a 
 faying which frequently dropped from the 
 lips of our divipe Matter, in the days of 
 his pilgrimage here on earth, " Jt is more 
 " bleffed to give than to receive 7 ." And 
 this faying of his has been found to be true 
 by the happy experience of thoufands. 
 
 It is further to be obferved, that our 
 feeking the intereft of others is the laying 
 them under an obligation to feek our inr 
 
 y Afts xx. 35. 
 
 tereil,
 
 conjldered and enforced. 39 
 
 tereft. It is not indeed every one that dif- 
 charges the obligation. Some have it not 
 in their power, and too many, fo difin- 
 genuous is their nature, have it not in their 
 difpofition. Horrid inftances there are in 
 our world of bafe ingratitude ! Yet the man 
 who is habituated to acts of benevolence, 
 and chearfully fpends his life in the fervice 
 of his fellow-creatures, will meet with 
 many returns of kindnefs. They who have 
 fhared of his beneficence will, at leaft fome 
 of them, mingle their tears with his when 
 he is in affliction, and ftep forth to his affift- 
 ance in the hours of danger and diftrefs. 
 " The blefiing of him that was ready to 
 *' perim," will come upon him; and the 
 prayer of " the widow, whofe heart he has 
 " caufed to fing for joy 2 ," will afcend to 
 heaven on his behalf. How fair the inhe- 
 ritance which many of a publick fpirit have 
 enjoyed in the affections of thoufands around 
 them ! What tears of genuine forrow have 
 been poured over their remains, when com- 
 mitted to the filent grave ! And how fweetly 
 have their characters been embalmed in the 
 grateful bofoms of numerous furviving 
 friends and relatives ! But even admitting 
 
 z Job xxix. 13. 
 
 D 4 that
 
 40 The Duties of Benevolence 
 
 that gratitude were to take its final farewell 
 of our world, and that the generoufly look- 
 ing on the things of others were a direct 
 means, through the miferable perverfenefs 
 of mankind, to entail upon us poverty, 
 neglect, and abufe; yet fuch difmterefted 
 conduct will not fail to meet the divine ap- 
 probation, and to be largely rewarded in 
 another world. 
 
 And here we are naturally led to fpeak of 
 the evidence ariling from the character we 
 have been recommending to the uprightnefs 
 of a man's heart towards God, There is 
 no genuine chriftian who does not prefer 
 the divine favour to every other enjoyment, 
 and who does not wifh above all things to 
 have the grand queftion, whether he is in 
 friendship with Heaven, decided to his fa-> 
 tisfadion. Now what better evidence can 
 a man pofTefs upon this important point, 
 next to the witneffing of the holy Spirit, 
 than what refults from his participating the 
 fame divine temper, which aduated. the 
 blefled Jefus in all he did and fufTered for 
 our fakes ? " Let this mind be in you," fays 
 the apoftle in the verfe following the text, 
 " which was alfo in Chrift Jefus." And 
 what was this mind but that which we 
 have been fo largely defcrjbing in this dif* 
 
 courfe ?
 
 conjidered and enforced. 4 1 
 
 courfe ? God is love. His moral perfections 
 are all of them fo many different modifi-r 
 cations of love. The gofpel is a fuper- 
 ftructure which wifdom has erected on this 
 foundation, love. And love is the feature 
 which prevailed in the countenance of our 
 Saviour, and expreffed itfelf more ftrongly 
 than any other excellence in all bisections 
 here on earth. And now, can a man have 
 this fame mind in him which Chrift had ? 
 Can he feel in his breaft a tender fympathy 
 for the diftreffed ? Can he paffionately wifh 
 the happinefs of all around him ? Can he 
 make their welfare his object, even to his 
 own injury ? Can he, in a word, be actuated 
 in all thefe exertions for the publick good, 
 by the duty he owes to God, and the love 
 he bears to his divine Mailer ? And at 
 the fame time not be a good man, a real 
 chriftian, a believer in the fenfe of the New 
 Teflament ? It is impoffible. Would we 
 then enjoy the fweet fatisfaction refulting 
 from a humble hope, that we are reconciled 
 to God through Jefus Chrift, and are thfc 
 heirs of future happinefs and glory? O then 
 let us be perfuaded, from the nobleft mo- 
 tives, to look not on our own things only, 
 but alfo on the things of others ! 
 
 Thus
 
 42 fhe Duties of Benevolence 
 
 Thus have we held up to your view the 
 duties of a publick fpirit, and endeavoured 
 to allure you to the practice of them by 
 every poffible argument arguments drawn 
 from the relation we ft and in to one another 
 the exprefs will of God fignified to us in va- 
 rious ways the frame and tenor of the gof- 
 p e l the moft illuftrious examples and our 
 own trueji intereft. Two or three reflections 
 fhall clofe the whole. 
 
 I. What fad caufe have the beft of us 
 for deep humiliation before God ! Ah ! my 
 brethren, we have all failed in the duties 
 we owe one another, and in the fervour of 
 that difmterefled and generous temper which 
 ought to have impelled us to them. Do we 
 not look back with fhame, regret, and for- 
 row upon the unprofitablenefs of our paft 
 lives ? Are we not pained at our very hearts 
 with the thought, that we have lived fo 
 much to ourfelves, and fo little to the good 
 of others r Does it not grieve us to recoiled!: 
 the many fair opportunities we have miffed 
 qf ferving the interefts of our fellow-crea- 
 tures ? And is it not afflicting to the laft 
 degree to reflect, that the flattering prof- 
 pedts of worldly eafe, honour, and emolu- 
 ment, have too often impeded, if not wholly 
 pbftructed, our nobler purfuits ? How nu- 
 merous
 
 conjldered and enforced. 43 
 
 merous have been our defects and failings in 
 every character we fuftain, and in every 
 ftation of life we fill ! And how great are 
 the aggravations of our guilt ! Let us hum- 
 ble ourfelves in the duft before God. And 
 at the fame time, let us not be unduly dif* 
 couraged ; but rather, 
 
 2. Rejoice that God of his mercy is dif- 
 pofed, for the fake of the generous inter- 
 pofition of his Son in our favour, to pardon, 
 all thefe our offences, and to accept and 
 fave us, How free and unmerited is the 
 love of God ! And how unfpeakably great 
 the condefcenfion and grace of our Lord 
 Jefus Chrift ! To expiate the guilt of all 
 thofe omimons we have been lamenting, he 
 wept, and bled, and died. The tendered: 
 offices of kindnefs he has rendered us, though 
 we have been fo parfimonious in our favours 
 to others. The veil of chanty he has thrown 
 over our ingratitude, felfimnefs and bafe- 
 nefsj and entitled .us, who had no claim 
 at all upon the bounty of Heaven, and little 
 upon that of our fellow-creatures, to the 
 nobleft fruits of divine benevolence, O may 
 we then be perfuaded, 
 
 3* Henceforth to live not unto ourfelves, 
 but unto him that died for us, and rofe 
 
 again J
 
 44 be Duties of Benevolence, &c. 
 
 again ! To look not on our own things, 
 but every one of us on the things of others! 
 The lead return we can make to him for all 
 his generofity to us, is to imitate the ex- 
 ample he has fet us, and to contribute all 
 that lies in our power to the happinefs of 
 our fellow-immortals* 
 
 DISCOURSE
 
 * p** *c f 1 
 
 * ** 
 
 DISCOURSE II. 
 
 Family Religion in general. 
 
 JOSHUA xxiv. 15. 
 
 "As for me and my hcufe, we will Jervc 
 the Lord. 
 
 More ftriking fcene can fcarcely 
 be beheld, than that exhibited 
 to our view in the hiftory before 
 usJoflua, the fervant of the 
 Lord, and the fucceffor of Mofes, at the 
 head of a numerous houfehold, with a coun- 
 tenance which piety and age had made fe- 
 rene and venerable, publickly announcing 
 his own perfonal regard to religion, and 
 offering his example in the government of 
 his family to the imitation of all the tribes 
 of Ifrael. 
 
 The
 
 46 Family Religion in general. 
 
 The afTembly was large : it confifted of* 
 the people in general, with their elders, 
 heads, governors, and officers. They all 
 felt the obligations they owed this great and 
 good man, as their captain and leader, their 
 ruler and judge; and were in a difpofition, 
 2s the event mewed, to receive the in- 
 ftrudtions he mould give them. He puts 
 them in mind, therefore, of what God had 
 done for their forefathers and for them, the 
 fignal miracles he had wrought in their fa- 
 vour, the glorious victories which through 
 his interpolition they had obtained, and the 
 happy fruits they had reaped from them. 
 And he then with great earneftnefs and af- 
 fection entreats them to fear the Lord, and 
 ferve him in fincerity and truth, totally re- 
 nouncing the idolatrous practices of the 
 heathens. So he adds, in the verfe of which 
 our text is a part, " If it feem evil unto 
 " you to ferve the Lord, chufe you this 
 " day whom ye will ferve, whether the Gods 
 " which your fathers ferved on the other fide 
 " of the flood, or the Gods of the Amorites, 
 " in whofe land ye dwell." 
 
 The manner of his addrefs is at once au- 
 thoritative and perfuafive. It is as if he had 
 faid, " If after you have duly weighed the 
 (f facts which have been laid before you, 
 
 " and
 
 Family Religion in genera!. 47 
 
 < and thofe of which you have been your- 
 " felves eye-witnefles, it fhould feem im- 
 ' reafonable, or any way prejudicial to your 
 " intereft, to ferve the Lord, Jehovah the 
 "God that refcued you from the cruel yoke 
 " of Pharaoh, led you through the wilder- 
 " nefs, and put you in pofTeffion of this 
 " fair and fruitful country; chufe you this 
 " day whom ye will ferve. Confider under 
 " whofe protection ye will put yourfelves, 
 " and whom it is moft eligible to worfhip, 
 " whether the Gods of your anceftors, Te- 
 " rah, Nahor, and others from whom your 
 " father Abraham fprung, or the Gods of 
 " the Amorites, in whofe land ye dwell, 
 " and who were utterly unable to defend 
 " their wormippers, or themfelves, againft 
 " the vengeance of Jehovah, the only living 
 " and true God." In fuch terms does he 
 cxpofe the great fin and folly of their be- 
 coming again idolaters, and at the fame time 
 teach them the infinite reafonablenefs and 
 importance, not only of their profeffing the 
 true religion, but of their acting therein 
 upon the grounds of the moft deliberate 
 confideration and choice. 
 
 He then adds in the text, But ax for me 
 
 and my houfe, ive will ferine the Lord. As 
 
 if he had faid, " Whatever effect thefe my 
 
 5 " reafonings
 
 48 family Religion in general. 
 
 " reafonings and perfuafions may have upon 
 " your minds, whether ye adhere to the 
 " true religion or renounce it, I am come 
 c to a point with myfelf upon the matter : 
 " it is my free, deliberate and firm refo- 
 *' lution toferve the Lord, to avow Jehovah 
 " for my God in the face of the whole 
 " world, to render him the wormip he has 
 " required, to aim at univerfal obedience to 
 " his commands, and to endeavour, to the 
 " utmoft of my ability, to promote his in- 
 " terefts among mankind. This was the 
 " refolution I formed in early life, to this 
 ' refolution I have hitherto adhered, and, 
 " by the grace of God, I am determined to 
 " abide by it to the end of my days. Nor 
 " am I fingular in this refolution : my fa- 
 " mily agree with me in it. They are all 
 " convinced it is bath their duty and in^ 
 " tereft to ferve the Lord. There is not a 
 " diflenting voice among them. And as to 
 *' thofe of them who are not yet capable of 
 " difcerning good and evil, I will train them 
 " up in the fear of God. By my authority 
 " I will reftrain them from vice and fin, 
 " and oblige them to comply with the ex- 
 ** ternal forms of religion. By my counfels 
 * and inftrudions I will endeavour to fix 
 '? falutary impreilions upon their young and 
 
 " tender
 
 Family Religion in general. 49 
 
 ** tender minds. By my example I will 
 " allure them to the practice of virtue and 
 * e piety. And my inceflant cries mall afcend 
 *' to Heaven for the bleffing of God on 
 * k thefe my well-meant exertions for their 
 ** good. As for me and my boufe, we will 
 " ferve the Lord." 
 
 What a noble refolution was this, and 
 how happily exprefTed ! Never did Jofiua 
 appear to the eyes of the pious Israelites in 
 a more venerable point of light than upon 
 this occafion. His attitude, voice, coun- 
 tenance, and manner of addrefs, we may be 
 fure, all ilrongly marked his ardent zeal for 
 the glory of God, arid the tender feelings of 
 his heart for their real good. Nor was the 
 effect inconfiderable, which this laft fermon 
 of his produced on the minds of this large 
 and folemn audience. The people anfwered 
 and faid, " God forbid, that we mould for- 
 " fake the Lord, to ferve other Gods. We 
 *' will ferve the Lord, for he is our God"." 
 
 And now the object we have in view, is 
 to perfuade you, Sirs, and ourfelves, with 
 great fmcerity and chearfulnefs to adopt the 
 language of the text. And mould we fuc- 
 ceed, how glorious will be the confequencef 
 
 a Ver. 16, i. 
 
 E You
 
 50 Family Religion in general. 
 
 You will be happy and honourable in life, 
 in death, and to all eternity. Yea, I will 
 add, a thought which cannot fail of in- 
 fpiring every ingenuous mind with ardor 
 you will be the inftruments of making mul- 
 titudes around you happy alfo. Let us then 
 confider more particularly, 
 
 FIRST, The import of this refolution 
 which every good man, who is mafter of a 
 family, forms in regard of himfelf As 
 for me, I willferve the Lord. And, 
 
 SECONDLY, The influence which this re- 
 folution, rightly formed, will and ought to 
 have upon his temper and conduct towards 
 thofe under his care. " I will ufe my en- 
 " deavours that my houfe alfo may ferve the 
 " Lord" 
 
 FIRST, Let us confider the import of this 
 refolution in regard of the mafter of a fa- 
 mily himfelf. 
 
 What we here mean is, to give a clear 
 and compendious account of Perfonal-reli- 
 gion ; and the rather as this is the true and 
 proper ground of Family -religion. For if 
 he who prefides over a houfe is himfelf an 
 utter ftranger to the fear of God, it is much 
 to be apprehended that there will be little 
 of it among thofe under his care. Our ideas 
 
 we
 
 Family Religion in general. 5 1 
 
 we will clafs under two heads What it is 
 to ferve the Lord and the principles upon 
 which every chriftian man is difpofed fo 
 to do. 
 
 I. As to fervmg the Lord, it is a phrafe 
 that comprehends in it the whole of our 
 duty j the main branches of which are 
 the worfhip of God the living a holy life- 
 and the ufmg our influence to promote the 
 caufe of religion in the world. 
 
 God is to be wormipped. This is the 
 main idea meant to be conveyed in the text, 
 as is evident from the occafion on which 
 the words were fpoken, namely, the pro- 
 penlity of the Ifraelites to idolatry. 'Jojhua 
 wimed therefore to diffuade them from this 
 great evil, and to engage them to the wor- 
 fhip of the only living snd true God. The 
 modes of worfhip indeed under the prefent 
 difpenfation are different from thofe of the 
 former, not tedious and expenfive, but plain 
 and fimple. We are to offer prayer and 
 praife to God, in his houfe, in our own 
 houfes, and in our retirements. We are to 
 profefs our faith in Chriit, through Whofe 
 mediation we look for pardon and eternal 
 life, by a fubrniffion to the two institutions 
 of baptifm and {he Lord's fupper. And we 
 are devoutly to attend the preaching of the 
 E 2 word
 
 j2 Family Religion in general. 
 
 word on the ftated feafons appointed fcr 
 that purpofe, and other opportunities that 
 offer. This is ferving God, in the nrft and 
 direct fenfe of the phrafe. But we are 
 ferving him alfo, when we are conforming 
 to the dictates of reafon and confcience in 
 the general courfe of our lives. Every at 
 of juftice, humanity, and benevolence we 
 perform, in obedience to the will of God, 
 is a fervice rendered to our Creator; and he 
 mercifully acknowledges it as fuch. And 
 every endeavour *to fubdue our irregular 
 paflions, and to cultivate the oppofite vir- 
 tues, comes under the fame denomination. 
 So that as the real chriilian habitually aims 
 to pleafe God, he is continually ferving 
 him. In a word, we are on fome occalions 
 more efpecially to ufe extraordinary efforts, 
 for the noble purpofe of promoting the caufe 
 of religion in the world. Eminent fervice 
 fome men have rendered their generation, 
 by their faithful inductions, prudent coun- 
 fels, vigorous defence of the truth, right 
 application of their fubftance, and exem- 
 plary lives. By their fpirited exertions, 
 with the bleffing of God, the kingdom of 
 Satan h r h : been fhaken to its very founda- 
 tions, and the church of Chrift acquired 
 new fplendor and glory. Vice hath fled 
 
 before
 
 Family Religion in general. 53 
 
 before their fharp and unremitting rebukes 
 into corners, and civil fociety itfelf received 
 a large acceffion of honour, wealth, and 
 happinefs, through their fervices. and fuf- 
 ferings. This it is fojerve the Lord. But 
 what, 
 
 II. Are the principles upon which every 
 real chriftian ferves God ? 
 
 Here we are led into a view of all thofe 
 reafonings and affections of the heart, which 
 conftitute what we call experimental reli- 
 gion. Deeply fenfible of his paft fins, and 
 the miferable depravity of his nature, and 
 well perfuaded upon the divine teftimony 
 of the abounding mercy and love of God 
 through Chrift, the chriftian feels himfelf 
 difpofed to all that fervice which has juft 
 been defcribed. His reafonings on the great 
 truths of religion are calm, fober, and deli- 
 berate : his approbation of the things that 
 are excellent, free, cordial, and unreferved : 
 and his refolution to adhere to God and his 
 duty, in a dependance on fuperior affiftance, 
 firm and fteady. Many a doubt has arifen 
 in his mind upon the moft interefting points 
 of religion ; many a ftruggle he has endured 
 with pride, paffion, and unbelief; many a 
 tear he has poured over his own frailty and 
 weaknefs j and many a fervent cry he has 
 E addreiled
 
 54 Family Religion in general. 
 
 addrefTed to Heaven for the enlightening, 
 renewing, and quickening influence of the 
 blefled Spirit, And the refult of the whole 
 is, <tfs for me I will ferve the Lord. Let us 
 liften a moment to the pious effufions of 
 his heart upon the two grand principles 
 which give exiftence to this refolution in 
 his breaft, Duty and Jntereft. 
 
 " It is my Duty," fays he, " to ferve God, 
 <e He h^s an uncontrouled authority over 
 " me, and every imaginable claim of grati- 
 " tude upon me. Can I hefitate a moment, 
 " whether he who made me, upholds me in 
 " life, and pours his providential bounty all 
 " around me, has a title to my reverence, 
 " confidence, love, and obedience ? Can I 
 " view him pitying me amidft my aggra- 
 *' vated guilt and mifery, and fending his 
 V own Son, by his bloody paffion and death, 
 " to redeem and fave me ? Can J recoiled 
 <e the meafures he has taken to bring back 
 ' a poor, loft, wandering fheep to his fold, 
 " the Iou4 calls of his providence to my 
 " fleepy confcience, the earneil ftrivings of 
 " his Spirit with my perverfe heart, the 
 feafonable reftraints of his grace, and the 
 " foothing confolations of his love ? Can I 
 traverie the paths through which he has 
 f< led me, ca|l up to view the dangers from 
 
 which
 
 Family Religion in general. 55 
 
 <c which his hand has refcued me, and 
 *' realize the glorious hopes his never-failing 
 " promifes fet before me ? And not feel in 
 " my bofom the warmeft emotions of love, 
 ** gratitude, and obedience ? O no ! My 
 " God, at an expence which angels cannot 
 " compute, has ferved my intereft -, the 
 " fouleft infamy therefore would fall on 
 " me, could I be fo difingenuous as to de- 
 <f cline his fervice." 
 
 But it is the idea of Advantage, as well 
 as duty, that determines the chriftian to 
 adopt the refolution in the text. Thefe two 
 motives are here happily combined. No 
 fervice has God required of us but it is our 
 intereft to render him. We are not obliged, 
 therefore, in order to become chriftians, to 
 eradicate from our breafts a principle which 
 is connatural to us. We may cherim it, 
 and, provided it is held under the direction 
 of a found judgment, it will add force to 
 obedience. Through the depravity of their 
 hearts men do, indeed, form a miftaken no- 
 tion of their intereft. The pleafure they 
 feel in the gratification of their inordinate 
 defires, and the pain which they muft con- 
 fequently endure in the mortification of 
 them, fix a deep prejudice in their breafts 
 againft religion, as inimical to their happi- 
 E 4 nefs.
 
 56 Family Religion in general. 
 
 nefs. And this prejudice is confirmed by 
 the contempt in which religion is held by 
 the generality of mankind, and the perfe^ 
 cution to which it often expofes thofe who 
 profefs it. But when once men's minds 
 are difabufed of thefe prejudices, and reli- 
 gion is held up to their view in all her na- 
 tive beauty and excellence, they clearly per- 
 ceive where their true intereft lies, and that 
 there is no fmall profit in ferving the Lord. 
 
 Under the influence of thefe reafonings 
 then, and feeling this firft principle of hu-r 
 man nature in all its full force, the chriftian 
 chearfully as well as dutifully refolves, "As 
 "for me, I will Jerve the Lord. \ am fen- 
 " fible that the difcipline of the heart is 
 " not to be maintained without many pain- 
 ^ful fenfations, that the right difcharge of 
 " duty will often require great exertions, 
 " and that a fteady adherence to truth and 
 " conference will fometimes draw after it: 
 " obloquy and reproach. In this warfare 
 " I have many powerful enemies to ftruggle 
 " with. ' In this courfe I mutt put out all 
 " my flrength. And through various caufes 
 " I mall frequently endure great dejection 
 " of fpirit. Yet to fcrve God, be the 
 f< difficulties I have to contend with ever fo 
 f numerous, is to fcrve myfelf. The ways 
 
 of
 
 Family Religion in general. 57 
 
 " of wifdom are ways of pleafantnefs, and 
 *' all her paths are peace b . In keeping his 
 " commandments there is great reward c . 
 f ' And godlinefs is profitable unto all things, 
 " having promife of the life that now is, 
 " and of that which is to come d . By avoid- 
 *' ing temptation and fin I mall efcape much 
 (e anguim, which I mutt otherwife fooner 
 *< or later fuflfer. Every advantage gained 
 f< over my evil pafTions, will create real plea- 
 " fure in my breaft. Communion with God 
 " in the duties of religion will chear and 
 enliven my fpirits. A perfuafioft that he 
 " hath forgiven my fins, and that I am 
 f< intereftecj in his favour, will make me 
 *' fublimely happy. And a fincere endea- 
 " vour to advance his glory, and to do good 
 to my fellow-creatures, will be accom- 
 *' panied with refined fatisfadtion and de- 
 " light. Whatever affliction I fuffer in the 
 <e courfe of my duty, it will turn to my 
 '* advantage : and whatever oppofition I 
 " meet with, it will heighten the glory of 
 " the victory. Chrift is my Matter, and he 
 *' will not fail to affift, fucceed, and re- 
 '* ward me. He is my Captain, and through 
 *' him I mall come off more than con-. 
 " queror. He is my Judge, and having 
 
 * Prov. iii. 17. c Pf. xix. II. d I Tim. iv. 8. 
 
 " fim'iLed
 
 58 Family Religion in general. 
 
 " finifhed my courfe he will put the crown 
 " upon my head, and fay to me in the pre- 
 " fence of angels and men, Well done, 
 " good and faithful fervant, enter thou 
 " into the joy of thy Lord e . As for me, 
 " therefore, I will feme the Lord." Such, 
 in fhort, is the fpirit and language of real 
 religion. 
 
 Would to God we were all pofTeiTed of 
 this ineftimable bleffing ! Let us examine 
 ourfelves upon this matter. Are we the 
 fervants of God, or of Satan ? the willing 
 fubjects of divine grace, or the miferable 
 vafials of fin ? What is our grand object 
 the enjoyment of the refined and exalted 
 pleafures of religion or the gratification of 
 our irregular paflions and defires ? Have we 
 devoted ourfelves to God, or do we live 
 without God, without Chrift, and without 
 hope, in the world ? If the latter is our 
 character, how tremendous is our ftate ! We 
 fhall mifs of real happinefs in this life, and 
 dying in our fins, fuffer the wrath of God 
 in the world to come. But if the former 
 is our character, we have every imaginable 
 reafon to rejoice. Religion is the nobleft 
 cordial of human life, the beft fecurity 
 againft the evils of it, and the only pre- 
 parative for a future happy ftate. Oh ! let 
 
 e Matth. xxv. 21. 
 
 us
 
 Family Religion in general. ^59 
 
 us be perfuaded ferioufly to confider thele 
 things. 
 
 And permit me more efpecially to prefs 
 the confideration of thefe matters upon 
 young people. You, my friends, are juft 
 entering on life, juft launching out into the 
 world. Your voyage may be tempeftuous : 
 and in that cafe would you not wifh to be 
 prepared for the event ? Would you not be 
 glad to poilefs that which will calm your 
 minds in adverfity, elevate your hearts 
 above the world, and enable you to outride 
 the ftorm with magnanimity? Or if the re- 
 verfe mould be the cafe, would you not wifli 
 to be fecured from the undue influence of 
 the fafcinaring gales of profperity ? Life is 
 {hort, its joys and forrows are paffing 
 fwiftly away. Is it not of infinite confe- 
 quence that you fafely reach the haven of 
 everlafting reft and happinefs ? And what 
 can avail you to that end mort of an intereft 
 in the mediation of Chrift, and a prevailing 
 fenfe of religion in your hearts ? Would you 
 be efteemed by wife and good men ? Would 
 you be ufeful in your generation ? Would 
 you be compofed and chearful in your dy- 
 ing moments ? Would you, in fine, be happy 
 to all eternity ? Oh ! join iflue with this 
 man of God in our text. Adopt his refo- 
 
 lution,
 
 Co family Religion in general. 
 
 lution, and humbly depending on divine 
 grace, fay, with the fame fincerity and 
 firmnefs he faid it, As for me I will ferve 
 the Lord. But we have other motives 
 wherewith to urge you to the confederation, 
 of thefe interesting matters. You will foon, 
 it is probable, have houfes of your own : 
 would you prefide in them with dignity and 
 comfort to yourfelves, and with advantage 
 to thoe whom Providence may entruft to 
 your care ? Your doing as Jojhua did is ne- 
 cefiary to that end. And this leads us to 
 the main object of this difcourfe, which is, 
 
 SECONDLY,, Tofhew the influence which 
 a due fenfe of religion will have upon the 
 mailer of a family, to regulate his temper 
 and conduct towards thofe under his care 
 He will ufe his endeavours that his houfe> 
 as well as himfelf, may ferve the Lord. 
 
 A Family is a little fociety, ufually con- 
 fifting of parents, children, and fervants. 
 This focial connection is a plain dictate of 
 nature, and hath uniformly fubfifted in the 
 v/orld from the beginning of time, and all 
 over the earth. It is the wife contrivance 
 and appointment of Providence, for the 
 general good of mankind. And in order 
 rightly to underftand the duties and privi~ 
 leges of the feveral members of this littla 
 
 community.
 
 Religion in generdl. 6t 
 
 community, we need only contemplate the 
 relation they bear to each other. It {hall 
 fuffice at prefent to fpeak of thofe which 
 are peculiar to the matter of a houfe. To 
 him nature and the confent of all nations 
 have delegated the care, protection, and 
 government of the family, upon a pre- 
 fumption that affection will induce him to 
 do the utmoft in his power to promote their 
 honour and happinefs. The conjugal and 
 parental ties are moft intimate and endear- 
 ing, and will therefore Simulate him to the 
 nobleft exertions in their favour. And his 
 own intereft, as well as confiderations of 
 friendfhip and equity, will difpofe him to 
 feek the good of thole who voluntarily fervc 
 him. And furely it is fit that in him the 
 government of the family mould be vefled, 
 on whom the weight of its care and pro- 
 tection thus devolves. His fex, age, expe- 
 rience, and ability to provide for the welfare 
 of the whole, entitle him to the fupreme 
 authority. And the prudent ufe of that 
 authority, mingled with good-nature and 
 parental fondnefs and love, will be likely to 
 fecure to him reverence and obedience. 
 
 Now the utility of religion to affift the 
 
 mafler of a family in the difcharge of all the 
 
 duties he owes to thofe under his care, will 
 
 3 clearly
 
 2 Family Religion in genera/. 
 
 clearly appear upon a little reflection. It 
 will have a confiderable influence in the 
 management of his temporal concerns, in the 
 fuccefs of which his family are deeply in* 
 terefted. To him they look up for their 
 maintenance and protection, the neceilaries 
 and accommodations of life. And if pru- 
 dence, integrity, frugality, and induftry, 
 are virtues which contribute largely, with 
 the bleffing of Providence, to worldly prof- 
 perity? it is eafy to fee that religion, which 
 evidently teaches and inculcates them, mufl 
 .be of no fmall ufe to the head of a family in 
 his worldly purfuits. And hence Solomon 
 defcribes Wifdom as having " Length of 
 -" days in her right hand : and in her left 
 ** riches and honour V It will make a man 
 honeft, difcreet, and diligent : or, if he at 
 all fails in the two laft particulars, it will 
 not be owing to any defect in religion itfelf, 
 but to his own folly. And then, that af- 
 fection for their offspring, which ftrongly 
 impels parents to the moft vigorous ex- 
 ertions for the improvement of their worldly 
 circumftances, receives additional ftrength 
 and energy from a lively fenfe of religion. 
 A good man feels the operation of this 
 
 f Prov. iii. 16. 
 
 paffion
 
 Family Religion in general. 63 
 
 paiticn in its full force and extent : and 
 however fome worthlefs parents, by preci- 
 pitating themfelves into fenfual indulgences, 
 may have loft fight of the interests of their 
 families; his religion will effectually fee u re 
 him from thus " denying the faith, and 
 " becoming worfe than an infidel V Yea, 
 there have been inftances of perfons natu- 
 rally ilothful, who upon their converfion to, 
 the knowledge and love of religion, have 
 become remarkably induitrious : and their 
 families, though no friends to ferious god- 
 linefs, have acknowledged the fecular ad- 
 vantages they have derived from this extra- 
 ordinary revolution in their characters fc 
 
 But let us now view the chriilian^r^//^ 
 in bis family, and fee how happily the fear of 
 God affifts him in the exercife of that au- 
 thority with which nature has inverted him. 
 His object will be to make all under his 
 care happy. But domellick happinefs is 
 not to be enjoyed where the mailer is 
 churliih, morofe, and fevere. Set on the 
 gratification of his peeviih humours, and 
 the making all about him fubmit obfequi- 
 oufly to his contemptible idea of defpotick 
 power, he may be feared, but he cannot be 
 
 8 I Tim. v. 8. 
 
 i loved.
 
 64 Family Religion, in general. 
 
 loved. Thefe notions, and this kind of de- 
 meanour, which are the refult of ignorance^ 
 vanity, and ill-nature, religion will not fail 
 to correct. A chriftian will value his au- 
 thority, as a parent and a mafter, no further 
 than as it is a means to promote the welfare 
 of thofe entruited to his care. And if on 
 any occafion the refolute exertion of it be- 
 comes neceffary, he will not forget to blend 
 prudence, forbearance, and good-nature with 
 it. That meeknefs-, ferenity, and joy, which 
 the grace of God infpires, will, in pro- 
 portion to their prevalence in his breafl,- 
 infufe mildnefs, fweetnefs, and chearfulnefs, 
 into the whole of his deportment. And O! 
 how pleafing the fcene, to fee him, under 
 the influence of his religion, fmiling on all 
 around him, affifting with the foft language 
 of conjugal affection the cares of the dear 
 partner of his joys, embracing his young 
 offspring in the arms of paternal fondnefs, 
 taking a part with them in their innocen-t 
 amufements, and contriving how to render 
 the offices of thofe who ferve him cafy and 
 beneficial to themfelves ! Is religion un- 
 friendly to domeftick happinefs ? No, it is 
 moft friendly to it. For the truth of this 
 we appeal to the reafon and nature of the 
 thing itfelf, to the book of God, to hiftory, 
 
 and
 
 Family Religion in general. 65 
 
 and to what I doubt not your eyes muft 
 have beheld in many houfes confecrated to 
 virtue and religion. How much is it to be 
 lamented that any who profefs the name of 
 Chrift, mould, by a contrary demeanour, in- 
 duce a doubt in. the breads of others that 
 fuch is its tendency ! 
 
 But the happinefs of a family depends 
 not only upon the good nature and bene- 
 volence of thofe who prefide, but on the 
 religious char after of thofe who compofe it. 
 This therefore is the grand object with that 
 matter who himfelf fears God. And to this 
 idea our enlargement in this difcourfe will 
 be chiefly directed. Here then let us view 
 him, under a deep impreffion of the truth 
 and importance of religion, exerting all his 
 prudence, good -nature, and authority, to 
 the purpofe of conciliating the affections of 
 every one under his roof to it. The duties 
 which he will confider himfelf obliged to 
 practice to this great end, may be comprifed 
 under the following heads the diligently 
 watching the morals of his family the care- 
 fully injlr uft ing them in the principles of reli- 
 gion the regular maintenance of family de- 
 votion the obliging them to attend upon pub- 
 lick worfhip and the fetting before them a 
 F holy
 
 66 Family Religion in general. 
 
 holy and pious example. But the confideration 
 of theie particulars muft be referred to ano- 
 ther opportunity. 
 
 PART II. 
 
 WE have taken a view of perfonal reli- 
 gion, and proceeded to mew, fecondly, the 
 influence it will have upon the mafter of a 
 family, to regulate his temper and conduct 
 towards thofe under his care. " He will 
 ' ufe his endeavours to engage his houfe, as 
 " well as himfelf, to ferve the Lord." Here, 
 having fpoken of the origin of families, and 
 the wifdom and goodnefs of Providence, in 
 the forming thefe important focial con- 
 nections ; we have coniidered the utility of 
 religion to affift the mafter of a family in 
 the management of his temporal concerns, 
 and in the exercife of that domejlick autho~ 
 rity with which nature has entrufted him. 
 And now, lince the happinefs of a family 
 principally depends upon their* religious cha- 
 racter, we proceed to confider the duties he 
 will feel himfelf obliged to practice, in or- 
 der to the promoting their beft interefts. 
 
 I. It is the duty of Heads of houfes to 
 look 'well after the morals of their families. 
 
 Men
 
 family Religion in general. 67 
 
 Men of reputable characters, though they 
 may not have entered into the fpirit of reli- 
 gion, feel the importance of this duty. Per- 
 fuaded that vice brings after it fhame, po- 
 verty, and wretchedneis, they will not har- 
 bour it under their roof. Who in his fenfes 
 would permit a diflioneft fervant to enter 
 his houfe, or fufferhis children, if he could 
 prevent it, to wafte his fubftance in riotous 
 living ? A regard, therefore, to their tem- 
 poral intereft will induce moft people to 
 preferve fomekind of order in their families. 
 But the reftraints held over children and fer- 
 vants, which proceed merely from motives 
 of worldly intereft, are too often feeble and 
 ineffectual. That domeftick government 
 which ftands alcne upon this principle, 
 reaches not the true fources of thofe evils 
 which are fo generally dreaded. It is reli- 
 gion that lays the axe at the root of vice, 
 and enables a mafler, feeling the force of it 
 in his own heart, to take fuch meafures as 
 will effectually prevent, with the bleffing of 
 God, the feeds of immorality from growing 
 up in his houfe, and fpreading their noxious 
 influence all around him. 
 
 With a jealous eye he will watch the frrfl 
 expreflions of pride, paffion, deceit, indo- 
 lence, and Qifier vices, in the countenances, 
 F 2 language,
 
 68 Family Religion in general. 
 
 language, and behaviour of his children and 
 fervants. Thefe evils will not fail to meet 
 his ftern difapprobation and cenfure. Pu- 
 nifhments he will inflict adequate to the 
 nature and aggravation of the offence ; at 
 the fame time labouring to fix upon the 
 delinquent a deep fenfe of the greatnefs of 
 the crime. " Chaflen thy fon while there 
 " is hope," fays Solomon, " and let. not 
 " thy foul fpare for his crying 11 ." And if, 
 notwithstanding all his endeavours, the vi- 
 cious temper is not to be retrained, but 
 breaks out in open and repeated acts of ini- 
 quity, he will take fome prudent and re- 
 iolute meafure to feparate the infectious 
 member from the reit of the fociety, and 
 thereby prevent the fpread of the fatal dif- 
 temper. " He that worketh deceit," fays 
 David, " mall not dwell within my houfe j 
 " he that telleth lies, mall not tarry in my 
 " fight V And on the other hand, the 
 pious matter of a family will ufe his utmoft 
 endeavours to cultivate the oppofite virtues 
 in his children and fervants. He will often 
 familiarly explain to them their nature and 
 tendency, and pleafantly defcant upon their 
 excellence and utility. And the early. ex- 
 
 h Prov. xix. 1 8. * Pf. ci. 7. 
 
 preflions
 
 Family Religion in general. 69 
 
 preflions of thcfe amiable qualities he will 
 not fail to mark and applaud, rewarding 
 them with fmiles and carefTes, and every 
 token of approbation that prudence and 
 good-nature can devife. 
 
 Such meafures as thefe for the promoting 
 good morals in our families, every conli- 
 derate perfon mud needs approve. But alas! 
 what through parental indulgence, and what 
 through floth, they are miferably neglected 
 by multitudes among us. Who then does 
 not fee the great importance, as well as the 
 direct tendency of a lively fenfe of religion 
 in the matter of a family, to ftimulate him 
 to the right difcharge of this branch of his 
 duty? Can I, infpired with an utter de- 
 tefbtion of vice, and an unconquerable at- 
 tachment to virtue, forbear te exert all my 
 powers to eradicate the feeds of the former 
 from the bofoms of my dear offspring, and 
 to cherim thofe of the latter there? Will 
 not my religious feelings extort tears of an- 
 guifh from my eyes, whilft I am admi- 
 niftring the bitter, but wholefome, draught 
 of correction to their perverfenefs ? And 
 will not the fame feelings fpread a chearful 
 pleafure over my countenance, whilft I am 
 applauding their flexibility and filial obe- 
 dience ? Having the command of the great 
 F 3 God,
 
 70 Family Religion in general. 
 
 God, and their temporal and everlafting in- 
 terefts in full view before my eyes, thefe 
 duties will not be neglected through falfe- 
 fondnefs, nor abufed by undue feverity. 
 
 2. Another office we owe to our families 
 is, the carefully tnftrufting them in the prin- 
 ciples of religion. 
 
 There is not a plainer dictate of nature 
 than this : and yet how fhamefully this 
 duty is neglected you need not be told. The 
 caufe of this great evil is in general, the 
 want of a due fenfe of religion in thofe of 
 whom this fervice is required. And, as 
 men are never at a lofs to find an excufe for 
 omitting what they are not difpofed to do, 
 fo in this cafe we mail hear fome object, 
 that the tatechifing children is the way to 
 prejudice them unduly in favour of par-^ 
 ticular opinions, and fo to difqualify them, 
 for future free enquiry. And others we 
 ihall hear flrange to think it !---gravely 
 infinuating, that the adopting this meafure 
 with children, is taking God's work out of 
 his hand, and is therefore an affront to him, 
 and nugatory in itfelf. The futility and 
 indeed impiety of thefe objections may be 
 eafily made appear. But as we mall have a 
 more proper opportunity hereafter to difcufs 
 cjueftions k , it fhall fuffice at prefent 
 
 k See Difc. V, 
 
 in.
 
 Family Religion in general. 7 I 
 
 in a few words to explain the duty, and 
 mew how forcibly a prevailing fenfe of re- 
 ligion will impel a chriftian man to it. 
 
 The leading truths of natural an i re- 
 vealed religion, I mean fuch as are inti- 
 mately connected with experience and prac- 
 tice, every chriftian underfrands, and there- 
 fore ought to inculcate them upon thofe 
 under his care. His instructions mould be 
 adapted to their age and abilities. He mould 
 begin with firft principles, and fo proceed 
 to thofe that follow, taking the fcriptures 
 for his guide, and calling in to his aid fuch 
 explanations of them as he judges moft con- 
 formable to the truth. His meaning he 
 mould endeavour to convey by eafy and fa- 
 miliar language, and to illuftrate it by apt 
 and natural fimiles. He mould not only 
 require them to anfwer questions put to 
 them from their memory, but take pains to 
 Ex the fenfe of both queftions and anfwers 
 upon their underftandings. The grounds 
 an.d reafons of each truth he mould lay open 
 to their view, reprefent their importance 
 with all the earneftnefs of parental affection, 
 examine them frequently upon the progrefs 
 they make, and add fervent prayer to his 
 jnftrudtions and counfels. There is a way 
 of infmuating knowledge to the minds of 
 F 4 young
 
 72 Family Religion in general. 
 
 young people, which hath often had a won- 
 derful effect. Much depends, with the 
 bleffing of God, upon our conciliating their 
 affections to us, convincing them that we 
 mean their good, carefully avoiding the 
 making religion a talk, not over-burdening 
 their memories, and properly rewarding 
 their diligence and attention. 
 
 Thefe meafures furely every one's fober 
 reafon and underftanding muft approve. 
 They were fuch as Abraham ufed with his 
 family. " I know him," fays God, " that 
 " he will command his cllildren and his 
 *' houfehold after him, and they mail keep 
 " the way of the Lord, to do juftice and 
 "Judgment : that the Lord may bripg upon 
 " Abraham that which he hath fpoken of 
 *' him '." And they were fuch as his grand- 
 mother Lois, and his mother Eunice ufed 
 with 'Timothy y of whom the apoftle tells us, 
 that " from a child he had known the holy 
 " fcriptures V And r what man, whole 
 heart burns with love to God, and whofe 
 bowels yearn towards his children, but will 
 feel himielf obliged to copy after the ex- 
 ample of thefe excellent people? Can I be- 
 lieve there is a God, and that my happinefs 
 
 1 Gen. xviii. 19. m 2 Tim. i. 5. and iii. 15. 
 
 depends
 
 Family Religion in general. 73 
 
 depends upon his favour, and not wifh to 
 imprefs thefe fentiments upon my children 
 whom I confider as parts of myfelf ? Can I 
 be deeply feniible of the guilt and depravity 
 of human nature, and not endeavour to 
 awaken a conviction thereof in their con- 
 fciences ? Can I fee clearly my own need of 
 fuch a Saviour as Chrift, and not hold him 
 up to their view, in every light that may 
 attract their hearts and affections to him ? 
 Can I be perfuaded of the infinite pleafure 
 which the experience and practice of reli- 
 gion afford, and not from the bottom of my 
 foul wifh that they may largely participate 
 of that divine pleafure ? Can I, in fine, be- 
 lieve there is fuch a place as heaven, and 
 not long, and pray, and ufe my utmofl en- 
 deavours to bring my children, friends, and 
 fervants thither alfo ? O ! no. Religion 
 is not a mere fpeculation : it is an operative 
 principle, and thefe fruits of it are a noble 
 evidence of its exigence and prevalence in 
 . our hearts. 
 
 3. The regular maintenance of family 
 ivor/hip, is the next duty to be confidered. 
 
 V/e (hall not here enter particularly into 
 pur obligations to this duty that will be 
 Attempted hereafter": but only, following 
 
 Difc. III. 
 
 the
 
 74 Family Religion in general. 
 
 the line we have already purfued, defcribe 
 it, and (hew the influence of religion to 
 qualify us for the right difcharge of it. 
 By Family -Worfiip we mean the aflembling 
 our children and fervants together, at con- 
 venient feafons, for the purpofe of reading 
 the fcriptures, and offering prayer and 
 praife to God. The matter of every family 
 ought to be king and pried in his own 
 houfe. It is his province to determine the 
 proper time for thefe folemn and pleafing 
 exercifes, and the manner in which they 
 mould be conducted. The feveral members 
 of this little community being gathered to- 
 gether, a portion of fcripture mould be 
 diftin&ly read; this followed, if the fitua- 
 tion and circumttances of the family will 
 admit, with a fong of praife to God; and 
 then the matter, or fome other perfon pro- 
 perly qualified, mould devoutly prefent the 
 fupplications of the whole houfe to Heaven. 
 Certain prudential rules it may not be im- 
 proper here to lay down, fubmitting them 
 to the judgment and piety of thofe who 
 prefide in families. The morning and the 
 evening feem each a fit feafon for this focial 
 exercife. That time, however, mould be 
 chofen which may beft conduce to the right 
 difcharge of the duty j not a late hour of 
 
 the
 
 Family Religion in general. 7 $ 
 
 the morning, for that will clafh with the 
 hurries of bufmefs ; nor a late hour at night, 
 for that will indifpofe perfons to ferious 
 attention. The fervice, for obvious reafons, 
 mould not be protracted to an undue length: 
 the whole may perhaps be comprehended 
 within about a quarter of an hour. Every 
 one in the houfe mould confider it as his 
 duty to attend. The fcriptures mould be 
 read in regular order, that fo their con- 
 nection may be understood, and the whole 
 in a courfe of time gone through. A par- 
 ticular attention mould be paid to the cir- 
 cumftances of the family in the prayers ad- 
 drefled to God. And as variety and brevity 
 mould be aimed at, to prevent tedioufnefs, 
 fo formality mould be carefully guarded 
 againft, that being an evil which too often 
 attends the frequent returns of thefe pe- 
 riodical exercifes. 
 
 Family-w or/hip thus conducted, with a 
 due regard to the important ends of it, muft, 
 I think, flrike every good man as a moft 
 reafonable and pleafing fervice. The fcrip- 
 tures authorize it, and many intimations 
 occur therein to direct us in fome of the 
 circumftances that relate to it. But thefe 
 I forbear to mention here, as alfo to combat 
 the difcouragements fome pious minds la- 
 bour
 
 j6 Family Religion in general. 
 
 hour under refpecting the right difcharge of 
 this duty; it being our intention more par- 
 ticularly to confider thefe matters in the 
 next difcourfe. How ftrange this duty 
 mould be negle&ed ! Yet fo it is in too 
 many families. And in moft inftances to 
 what is the total negledt of it owing but a 
 want of religion ? Nor is it indeed to be 
 wondered, that they who have no fenfe of 
 their dependance on divine Providence, and 
 no tafte for the exalted pleafures of devotion, 
 mould account a fervice returning fo fre- 
 quently upon them, tedious and unpro- 
 fitable. 
 
 But it is to thofe matters of families who 
 have religion at heart, that we mean here 
 to add re is ourfelves. You, Sirs, feel your 
 obligations to him that made you, preferves 
 you, and faves you. It was his providence 
 that led you into this focial connection, gave 
 you the partner of your cares and joys, and 
 blefled you with the hopeful offspring, 
 which like olive plants furround your table. 
 He pitched your tent for you, he com- 
 manded you to erect an altar to him. And 
 can you find it in your hearts to refufe obe- 
 dience to his command ? or to decline a 
 fervice in which you have already' found 
 your account ? Think how great the plear 
 
 3 fure
 
 Family Religion In general. jj 
 
 fure the good man fometimes feels, whillt 
 officiating at the head of his family in this 
 little temple confecrated to Heaven ! Recol- 
 lecting the many undeferved favours he has 
 received, how gratefully does he acknow- 
 ledge them ! Calling to mind his own and 
 their fins, how penitently does he confefs 
 them ! Feeling the moil anxious concern 
 for their beft interefts, how earneftly does 
 he requeft not only temporal but fpiritual 
 bleffings ! Viewing the blefTed God in the 
 character of an indulgent parent, how paf- 
 fionately does he commend them to his pro- 
 te6tion and love ! And, amidft the various 
 viciffitudes of life, truiting under the fhadow 
 of his wings, with what exultation of heart 
 does he fometimes cry out, " O God, how 
 " excellent is thy loving-kindnefs I" 
 
 Can fuch a fcene as this be contemplated, 
 and any heart among us, in which parental 
 affection and genuine piety are united, re- 
 main indifpofed to this duty ? Be perfuaded 
 then, O! be perfuaded, Sirs, to fall in with 
 the dictates of confcience, and the command 
 of the blefled God. Say with Jofiua, As 
 for me and my houfe, ive will few e the Lord. 
 In this little congregation the great God 
 
 Pf. xxxvi. 7, 
 
 Will
 
 78 Family Religion in general. 
 
 will not difdain to dwell. " He loves the 
 " gates of Zion, and he loves the dwellings 
 " of Jacob too p ." Who knows but divine 
 life may be communicated, as well as che- 
 rimed and maintained, within your confe- 
 crated walls ? Who knows but it may be 
 faid of this and that child, of this and that 
 fervant, and of this and that friend who 
 fojourns with you faid of him in the 
 nobleft fenfe of the expreffion " He was 
 " born there q ?" 
 
 4. The next duty to be considered, is the 
 obliging our families to attend 'regularly on 
 the pubhck worjhip of God. 
 
 By Publick-WorJhip we mean the offering 
 homage to God in a larger circle than that 
 of our own families. Many families are to 
 aflemble together, at ftated feafons, in one 
 place, for this purpofe. This practice, un- 
 der various forms, hath obtained from the 
 beginning over almoft all the earth. It is 
 the dictate of nature, and the exprefs ap- 
 pointment of fcripture. The fervice re- 
 quired under the Mofaic difpenfation con- 
 fifted of numerous rites, which are now moft 
 of them abolimed. Under the prefent, all 
 that is expected of us in this focial con- 
 
 * Pf. Jxxxvii. 2. ^ Ibid. ver. 6. 
 
 nedlion
 
 Family Religion in general. 79 
 
 neftion is, that we prefent our joint prayers 
 and praifes to God; that fome one duly 
 qualified for the important office, explain 
 and enforce the great truths and duties of 
 religion to us j and that thofe who truly 
 fear God profefs their faith in Chrift, and 
 their love to him, by the celebration of the 
 two inftitutions of baptifrn and the Lord's 
 fupper. 
 
 Now as every pious man will feel himfelf 
 obliged to pay a due regard to publick wor- 
 fhip, fo they who have families muft be fen- 
 fible it is their duty to oblige their children 
 and fervants to attend regularly upon it. At 
 an early hour the matter of a houfe, at the 
 head of thofe under his care, mould appear 
 in his proper place. The affairs of his fa- 
 mily mould be fo adjufted, as that not one 
 member of it, except neceffity require, be 
 abfent. A paffion for novelty, which may 
 induce any of them to wander about to 
 various places of wormip, mould be 
 checked. His eye mould properly watch 
 their demeanour during divine fervice, that 
 it be ferious and attentive. At the clofe of 
 the two ftated fervices the whole family 
 mould retire to their own home. Viiits, 
 except where offices of mercy are required, 
 mould be interdicted, and all focial inter- 
 3 courfes
 
 80 Family Religion in general. 
 
 courfes for the purpofe of mere amufement 
 avoided. Opportunity mould be given every 
 one to recoiled: ferioufly by bimfelf what he 
 has been about. And a fuitable exercife in 
 the evening, wherein the younger part of 
 the family may have an opportunity of giv- 
 ing an account of what they have heard, and 
 ferious impreffions may be made on the 
 minds of all, will happily and ufefully clofe 
 the day. Religion, I am fenlible, mould 
 not be made a burden : and young minds 
 efpecially mould not be held too long to one 
 fubjecl. As therefore two publick fervices 
 in the day will be fufficient, fo prudence 
 will teach the mailer of a family to direct 
 his difcourfe in the intervals of worihip, 
 and to diverfify the evening exercife in fuch 
 a manner, as that, with the agreeable re- 
 fremments nature has provided, no one may 
 have caufe to fay that this is the moil un- 
 pleafant day in the week. 
 
 And now let me afk the mailers of fa- 
 milies, whether if they were to purfue this 
 line of conduct, they might not hope, with 
 the bleffing of God, to fee virtue and reli- 
 gion flouriih in their houfes ? Sure I am 
 fuch mailers as are chriilians indeed, per- 
 fuaded that the publick preaching of the 
 gofpel is the appointment of Heaven for 
 
 the
 
 Family Religion in general. 8 1 
 
 the falvation of men, will not, cannot, be 
 eafy while any under their influence deprive 
 themfelves of the opportunity of hearing it. 
 Befides, it is an affront to the good fenfe 
 and authority of him who prefides in a fa- 
 mily, for any one of the members of it to 
 turn his back contemptuoufly upon what he 
 believes the great God hath required. As 
 to the young they will be eafily led to their 
 duty by the gentle hand of parental affection. 
 And if any one juft entering on life can, 
 without the leaft pretence of reafon, per- 
 ver-fely oppofe the will of a father in fo 
 interefting a concern as this, his natural 
 temper and his principles muft be horrid 
 indeed. But it is not to fuch depraved 
 young people we are here addreffing our- 
 felves : it is to you, Sirs, to whofe hands 
 nature hath entrufted the power, and vvhofe 
 hearts divine grace hath infpired with a dif- 
 . poiition, to contribute fomewhat at leaft to 
 the prefent and everlafting welfare of your 
 children and fervants. And how can you 
 better contribute to this great object, than 
 by ufing every means in your power, to 
 make it agreeable to them to join you in 
 the publick wormip of that God, on whofe 
 favour their as well as your happinefs de- 
 pends ? The prudent and fleady difcharge 
 G of
 
 82 Family Religion in general. 
 
 of your duty in this refpedl, is a dictate both 
 of good fenfe and of piety. It will do you 
 honour in the view of all wife and good 
 men, it will be highly pleafmg to God, 
 and no doubt they, in the great day of ac- 
 count, having reaped the benefit of this 
 proper exertion of your paternal authority, 
 will with infinite joy call you bleffed. It 
 now remains to conlider, 
 
 5. And lailly, the obligations which 
 mailers are under to Jet before their families 
 holy and pious examples. 
 
 Although the duties juft recommended 
 were difcharged, in regard of the external 
 expreffions of them, with the greateil punc- 
 tuality, yet their ends would in all proba- 
 bility be defeated, if the heads of families 
 were wholly inattentive to their own tem- 
 pers and conduct. What falutary effect will 
 the bell leilons of morality, enforced with 
 the moft vigorous difcipline, produce, if 
 they who give them do not themfelves 
 practice them ? Our children and fervants 
 will keep a watchful eye on our manners, 
 and if they can convict us of pride, pafiion, 
 deceit, intemperance, and the like vices, 
 they will inflantly conclude that the fevere 
 hand we hold over them, does not proceed 
 from any motive of good will to them, but 
 
 from
 
 Family Religion in general. 3 
 
 from a wifh to enflave them to our humours. 
 Zeal for certain principles in religion, they 
 will, in fuch cafe, fet down to the account 
 of narrownefs, bigotry, and hypocrify. The 
 religious order obferved in the family they 
 will confider as a mere form, the effect of 
 education and cuftom. And the duties of 
 publick vvorfhip itfelf, which we oblige them 
 to attend upon, they will treat with indif- 
 ference if not contempt. But fuch wretch- 
 edly inconiiftent characters as thefe, are, I 
 hope, rarely to be met with. There is 
 truth in religion. And if the account we 
 have given of it in the former part of this 
 difcourfe be juft, as it will impel thbfe 
 matters of families who really poiTefs it to 
 the obfervance of the duties we have been 
 recommending, fo it will infallibly fecure 
 them from thofe grofs evils which tend to 
 defeat their effect. 
 
 Here permit me to hold up to your view 
 the temper and conduct of a Jofhua, who, 
 as he fpake the language of the text with 
 unfeigned fervour and iincerity, fo, we may 
 be bold to affirm, walked within his houie 
 with a perfect heart. The vices which were 
 fternly forbidden in his children and fer- 
 vants, were firft driven with deteftation from 
 his own bread. And while in familiar and 
 G 2 expreflive
 
 84 "Family Religion in general. 
 
 exprefiive language he recommended to 
 them the duties of truth, integrity, mo- 
 defty, meeknefs, and benevolence ; the na- 
 tive beauty of thefe virtues was Aill more 
 itrikingly exhibited to their view in his own 
 countenance and actions. The truths of 
 revealed religion which he taught them, 
 were the genuine fentiments of his own 
 heart : and while his doctrine dropped as 
 the rain, and diililled as the dew, he felt 
 the influence of thofe divine hopes which 
 the promife made to the fathers of the Mef- 
 iiah was adapted to produce. Deeply iin- 
 preffed himfelf with the greatnefs and good- 
 nefs of God, he daily offered the prayers and 
 praifes of his family to Heaven* with a fer- 
 vour and affection that could fcarce fail to 
 excite and enflame their devotion. At the 
 ftated feafons he led up his numerous houfe- 
 hold to the tabernacle at Shiloh, and there, 
 on the altar Mofes had erected, prefented 
 the facrifices to Jevovah the God of Ifrael 
 which he had required at his hands. His 
 venerable appearance, and the unaffected 
 iimplicity and ardour with which he affifted 
 at thefe exercifes, added folemnity to them, 
 . and begat a reverence in the breads of all 
 around him for thefe divine inftitutions. 
 And when he withdrew from the houfe of 
 
 God
 
 Family 'Religion in .general. 85 
 
 God to his own habitation, the chearfulnefs 
 which appeared on his countenance) and the 
 benevolence which mingled itfelf with all 
 his domeflick behaviour, attached every 
 heart under his roof to him, and excited a 
 noble emulation among them which mould 
 beft imitate the example their mafter fet 
 them. And now if fuch were our tempers 
 and conduct in the families over which we 
 prefide, there would be light in all our 
 dwellings, and joy in every heart there : 
 our houfes would be fchools of virtue, tem- 
 ples of devotion, and nurferies for heaven. 
 
 Thus have we feen in what manner that 
 mader of a family, who has himfelf on 
 right principles refolved to ferve the Lord, 
 ought to regulate his conduct towards thofe 
 whom Providence hath entrufted to his care. 
 It is his duty diligently to watch the morals 
 of his children and fervants carefully to in- 
 ftruff them in the principles of religion regu- 
 larly to maintain family devotio?i to oblige 
 them to attend on publick ivorfoip and tQ 
 Jet before them a holy and pious example. 
 To clofe what has been faid, 
 
 i . We fee the true reafon why there is 
 fo little family-religion in the world. 
 
 It is becaufe rnafters of families do, in 
 
 general, pay fo little attention to religion 
 
 G 3 themfelves.
 
 86 Family Religion in general. 
 
 themfelves. Is it imaginable that he who 
 has entered into the genuine fpirit of chrif- 
 tianity, and under the influence of thofe di- 
 vine principles daily aims to pleafe and 
 ferve God, can be totally infenfible of his 
 obligations to promote the belt interefts of 
 thofe he dearly loves, and who look up to 
 him for protedtion and fupport ? It cannot 
 be. The rniferable neglect therefore of the 
 duties we have been recommending, in too 
 many houito among us, forces upon us the 
 painful fufpicion of the want of perfonal 
 religion in thofe who preiide over them. 
 Every effort, therefore, mould be ufed by 
 thofe who fear God, both miniflers and 
 people, to diffufe the knowledge and favour 
 of religion among their friends, neighbours, 
 and acquaintance. He who beft fucceeds 
 in this attempt does the moft erTential fer- 
 vice to the community. Let us then, chrif- 
 tians, animated by the love of our heavenly 
 Father to us the children of his family, fet 
 our hands and hearts to this great work. 
 Let us, by our inftrudions, influence, and 
 example, preach the gofpel of our divine 
 Mafter to all around us, in treat and befeech, 
 men to become his difciples, and pour out 
 our fervent cries at the throne of grace for 
 an effectual bleffing on our endeavours. Nor 
 
 (hould
 
 Family Religion in general. 87 
 
 iliould we forget here to prefs it earneftly 
 upon thole who are juft entering on life, to 
 confider well the ftate of their own fouls 
 towards God, and to confecrate the houfes 
 in which they mean to dwell to his fervice, 
 on whofe favour their temporal and ever- 
 lafting happinefs depends. Erect an altar, 
 Sirs, to God under the tent he has pitched. 
 Dare not adopt any worldly fchemes, or en- 
 ter into any domeftick connection without 
 firft confulting him. Having him for your 
 friend all will be well : his arm will protect 
 you from every danger, and his hand pour 
 upon you every needful good thing. 
 
 2. How great is the condefcenlion and 
 goodnefs of the ever-blelTed God, in deign- 
 ing to dwell under our humble roofs ! 
 
 Will he indeed, whom the heaven of* 
 heavens cannot contain, take up his abode 
 with men ? What heart among us but glows 
 with gratitude and love at thefe joyful tid- 
 ings ! Let us, my brethren, at the head of 
 our feveral families, in a tranfport of devout 
 affection, welcome this kind and generous 
 gueft into our houfes, " Lift up your heads, 
 O ye gates, even lift them up, ye ever- 
 " lafting doors of the heart, and the King / 
 " of Glory fhall come in V Let us give 
 
 f Pf. xxiv. . 
 
 G him
 
 88 Family Religion in general. 
 
 him the entertainment he demands, even 
 that of cordial love and unreferved obe- 
 dience. Let us prefent him the facrifices he 
 requires, even thofe of daily prayer and 
 praifej remembring what he himfelf hath 
 gracioufly faid, * f Whofo offereth praife, 
 * ' glorifieth me : and to him that ordereth 
 " his converfation aright, will I (hew the 
 " falvation ofGodV And let us tremble 
 at the thought of fo demeaning ourfelves in 
 the habitations he has thus honoured, as 
 ever to provoke him to depart thence. 
 
 3. And laftly. If the prefence of God 
 with his people here renders their dwellings 
 fo light, fecure, and happy j how glorious 
 muft that houfe be which he has prepared 
 for their reception above ! 
 
 It has often been obferved that an ha- 
 bitation wherein virtue, friendfhip, and 
 piety reign* is a lively emblem of the hea- 
 venly ftate. But the latter infinitely excels 
 the former. That houfe on earth which is 
 moft devoted to God, has yet more or lefs 
 of imperfection, forrow* and fin in it. But 
 thefe evils are held at an eternal diftance 
 from thofe bright manfions, in which our 
 heavenly Father refides above. There, in 
 
 p.f. l. 23. 
 
 due
 
 Family Religion in general. 89 
 
 due time, his whole family whom he hath 
 redeemed with the blood of his Son, will be 
 alTembled together. The moft perfect know- 
 ledge, purity, and love, fhall prevail among 
 them. His prefence, without an intervening 
 cloud, mall gladden all their hearts. And, 
 in the character of kings and priefts, they 
 fhall be employed in adts of the moft exalted 
 and rapturous devotion to him that fits on 
 the throne, and to the Lamb, for ever- 
 more. 
 
 DISCOURSE
 
 fe^fe$*toWtf^^ 
 
 DISCOURSE III. 
 
 . 
 
 Family Worfhip. 
 
 ROM. xvi. 5. 
 
 Hkeivife greet the Church that is in their 
 Houfe. 
 
 HNHH?&E have laid before you, in the 
 
 _gy ;A^ 
 
 4* w *f* former Difcourfe, the duties of 
 
 |* 5 Family -Religion in general: that 
 
 O f Famtty-WorJbip merits a more 
 particular difcuffion. To this purpofe we 
 have chofen the words juft read, as the 
 mode of language the apoftle here ufes will 
 very naturally lead us into a pleating view 
 of this fubjedh 
 
 Indeed it is not abfolutely certain that 
 the little afTembly here fpoken of, is to be 
 
 underftood
 
 Family WorjIAp. 91 
 
 underflood reftri&ively of the family ofPrzf- 
 cilla and Aquila, as poffibly other perfons 
 might occasionally meet with them in their 
 houfe for religious wormip. But that the 
 whole chriftian church at Rome are intended 
 is unlikely : and it is the more fo, as a great 
 number of perfons are mentioned in the fol- 
 lowing verfes who belonged to other houfe- 
 holds. And it is remarkable that in an 
 epiftle written from Epbefus to Corinth, the 
 apoftle having addrefled the falutations of 
 thefe fame perfons (who happened at that 
 time to be at Epbefus) and of the church In 
 their boufe, he immediately adds, " All the 
 <s brethren greet you V From whence it 
 iLould feem natural to conclude, that the 
 family (or church in the houfe) of Aquila 
 and Prifcilla, and the church of Epbejus, are- 
 clearly diftinguimable from each other. 
 But I do not mean to lay the ftrefs of the 
 argument refpecliing our obligations to Fa- 
 mily- Worship on the words of the text, or 
 on pafTages of a fimilar nature. Other evi- 
 dence we have to adduce. Yet, as the tex{ 
 
 *. i Cor. xvi, 19, 20. 
 
 u That the firft epiftle to the Corinthians was written, 
 npt from Pbilippi (as is faid in the note added to the epiftle 
 in our bibles) but from Epbefus, Dr. Wbitby has, I think, 
 clearly fhewn in the preface to his commentary on that 
 fpiftle, 
 
 6 will
 
 92 Family Worfoip. 
 
 will admit of the fenfe we have given it* 
 we may be allowed to accommodate it to 
 the purpofe we have in view x . 
 
 Aquila and Prifcilla, to whofe family we 
 confider the falutation in our text directed, 
 were originally Jews, born in Pontus, and 
 by occupation tent-makers. It is very pro- 
 bable from feveral circumstances, which we 
 fhall not ftay to mention, that they were 
 people of confiderable wealth. Where, and 
 by what means, they were converted to the 
 chriftian faith we are not told. But it is 
 evident, from the reception the apoftle met 
 . 
 
 * Wdfiils, in his Cur<t philologies, obferves r.-n this paf- 
 fage, " Sunt qui exiftimant, per Ecclefiam, qux ad domum 
 " hujus vel illius efle dicitar, intelligi tantum familiam 
 " domefticam numerofiorem. Tbcopbylafius : TA.'? :; ;<tv TO/ 
 " .SUeTox.///o/, r5 To? OI/LOV ctvTar Tr<tntt irtiKff t; Tir< * 
 *' TaT? yap f.n\Y<<Tt!}.v u:>c'/.x.ff:. Similitcr alii patres apud 
 " Sutcerum, Tomo I. Thcfauri p. 1051. Vitringa tamcft 
 " hicinteiligere mavult fideles, qui ad aedes mcmbri Ec- 
 " clefia; nobilioris foliti fiot congregari. Hxc enim expo- 
 " litio maxirng fatisficere yldetur fignificationi receptx vocis 
 tc em my i a. ficut pfxterea conftat, primes fideles in cedibus 
 <( privatorum Eccleiiae membrorum conventus -fuos agere 
 " confr.evidc. Ita Aft ii. 46* cap. v. 42. Curnque privati 
 '* uniur. ocdes non caperent tan tarn hominum multitudinem, 
 " quanta Ecclefiam Hierofqlymitanam conftituebat, pon 
 " potuit non fieri quin plpres ad hoc inflitutum deflina- 
 " renttir." But Doftor Whitly fecms clearly of opinion, 
 that where a whole family was converted to the chriftian 
 faith, fuch family was called a church. Sec his notes on 
 the tqyt, .and on i Cor. xvi. 19. 
 
 with
 
 Family Worjhip* ^3 
 
 -with in their honfe at Corinth, and Af olios 
 afterwards at Epbefus, from the attention 
 they paid to the latter, " whom," it is faid, 
 <f they took unto them, and expounded 
 " unto him the way of God more per- 
 " fecllyV' afi d particularly from the hon- 
 ourable mention made of them in this con- 
 text, and in the Corinthians, that they were 
 perfons of diftinguimed characters for knotf- * 
 ledge, benevolence, and piety. The apoftle 
 tells us, in the verfes preceding the text, 
 that " they were his helpers in Chrift Je- 
 " fus ; that they had for his life laid down 
 ' their own necks ; and that to them not 
 only he gave thanks, but alfo all the 
 " churches of the Gentiles." What led 
 them firft to Rome is not certain : hut it 
 feems they left that place, upon the edidt 
 published by the Emperor Claudius for ba- 
 nifhing the Jews from that city, and came 
 to Corinth, a city of Greece". From thence 
 they removed to Epbefus, where they re- 
 iided when the apollle writ his firft epiftle 
 to the Corinthians, in which he tranfmits 
 their falutations to that church, dcfcribing 
 their family by the fame terms as in our 
 text. And afterwards they returned to 
 
 y Acls xviii. 26, z Ibid. ver. i, 2. 
 
 6 Rome*
 
 94 Family Worfiip. 
 
 Rome, for at that place it feems they were 
 when the apoftle fent this epiille to the 
 Romans, which was written from Corinth, 
 and after both the epiftles to the Co- 
 rinthians. 
 
 Such being the character of thefe excel- 
 lent people, it cannot be doubted but they 
 paid a due attention to domeftick duties in 
 -general, and efpecially to that of family- 
 worfhip. As their houfehold is called a 
 church, fo we may be fure order, harmony, 
 and devotion, the three main ideas in the 
 defcription of a chriftian church, prevailed 
 therein. Affifled therefore by thefe hints, 
 it will be no difficult matter, with a little 
 fcope allowed to imagination, to draw from 
 thefe originals a pleafing picture of family- 
 virtue and piety. 
 
 A eordial affection fubfifted between this 
 happy pair, dquila attended diligently to 
 his temporal affairs, and, by the fmiles of 
 Providence on his honeft labours, was ena- 
 bled to live in a generous and hofpitable 
 manner. He who had built many a tent 
 for others, had no doubt a decent one to 
 relide in himfelf. Prifcilla too, like the 
 virtuous woman of whom Solomon fpeaks, 
 " looked well to the ways of her houfehold, 
 5* and eat not the bread of idlenefs : fo that 
 
 ' her
 
 Family Worfoip. 95 
 
 <f her children arofe up, and called her 
 *' blefled ; and her hufband alfo praifed 
 <f her V By her prudent management, 
 plenty, harmony, and chearfulnefs, reigned 
 through the houfe. Nor was me fo taken 
 up with her civil concerns as to have no 
 leifure for intruding her offspring, and 
 counfelling her fervants in matters relative 
 to their beft interefts. As me understood 
 the way of God herfelf, fo me was ufed 
 " to open her mouth to them with wifdom, 
 *' and in her tongue was the law of kind- 
 " nefs b ." Every thing was conducted with 
 regularity and decorum. Each one in the 
 family had his proper department, and each 
 contributed his mare to the happinefs of the 
 whole. They who prefided exercifed their 
 authority with fuch prudence and gentlenefs, 
 as failed not to fecure to them fuitable re- 
 turns of reverence and affection. And they 
 who were in fubjection, both children and 
 fervants, looked up with fuch duty and at- 
 tention to their fuperiors, as drew from 
 them every imaginable exprefiion of ten- 
 dernefs and love. They all behaved in fo 
 cordial and friendly a manner towards one 
 another, that their neighbours could fcarce 
 
 Prov, xxxi. 27, 28. b Ibid. ver. 26. 
 
 avoid
 
 g6 Family Worfiip. 
 
 avoid faying, " How good and pleafant a 
 " thing it is for brethren to dwell together 
 " in unity 6 ." 
 
 To this virtuous and pious houfe all the 
 friends of God and religion were welcome. 
 Strangers were here hofpitably received, and 
 minifters affectionately entertained. How 
 happy were they when they had a Paul and 
 an Apollos with them ! a Paul y for whom 
 they had hazarded their lives j and an 
 Apollos, whofe eloquence and fervour not a 
 little pleafed and edified them. With fuch 
 gucfts they were ufed to difcourfe largely 
 of the things of God. And fuch was the 
 improvement which the two venerable heads 
 of this family made in divine knowledge, 
 that they were capable of expounding the 
 ways of God to thofe who were the teachers 
 of others. 
 
 And, no doubt, at the {rated feafons, 
 family wormip was performed with great 
 reverence and devotion. Pr if cilia fo dif- 
 pofed the affairs of the houie as that all 
 might attend. Her hufband, or fome other 
 perfon prefent, read a portion of fcripture, 
 and very probably expounded it. They 
 then, it is likely, having been fo inftructed 
 
 f Pf. cxxxiii. i, 
 
 to
 
 Family Worfiip. 97 
 
 to do by the apoftle, " taught and admo- 
 " nimed one another in pfaims and hymns, 
 " and fpiritual fongs, finging with grace 
 " in their hearts unto the Lord V And to 
 thefe exercifes was added fervent prayer to 
 God. What folemn, improving, and de- 
 lightful fervices were thefe ! Greet the 
 churcb t fays the apoftle, that is in their 
 bouje. As if he had faid, " I recoiled: the 
 " having often affifted at the worship ob- 
 " ferved in that pious houfe. With what 
 " pleufure have I beheld the whole family 
 " affembled together morning and evening 
 ({ for that purpofe ! the chearfulnefs mingled 
 " with ferioufnefs that appeared on every 
 " countenance ! the earneft attention with 
 " which they all liftened to divine in- 
 " ftrudions ! the fweet harmony and uri- 
 " afFefted fervency wi.th which their praifes 
 " and prayers afcended to Heaven ! and the 
 " happy effects which this pleafant and 
 " edifying exercife produced in their daily 
 ** tempers and conduct ! It was a little 
 " heaven upon earth. Make my moft af- 
 " fedionate falutations to them. Tell them 
 4< I am prefent in fpirit though not in per- 
 ** fon with them. May they go on and 
 
 d Col. iii. 16. 
 
 II <J profper!
 
 $8 Family Worfoip. 
 
 " profper ! And may the fmiles of that God 
 " to whom they have confecrated their 
 " houfe, be enjoyed by every one in it!" 
 
 And now, in order to perfuade you to 
 the difcharge of this duty, of which we 
 have fo happy an example before us, we 
 will, 
 
 FIRST, Eftablim this general proportion, 
 that it is the duty of every family, in their 
 own feparate habitation, to offer daily prayer 
 and praife to God : 
 
 SECONDLY, Lay down certain rules for 
 the conducting fuch fervice, the fitnefs of 
 which we mail deduce from confederations 
 of reafon and prudence, and from intima- 
 tions thrown out in various parts of fcrip- 
 ture : and then, 
 
 THIRDLY, Obviate the principal diffi- 
 culties that may difcourage perfons from an 
 attention to it. 
 
 FIRST, We are to prove in general, that 
 it is the duty of every family, in their own 
 feparate habitation, to offer daily prayer and 
 praife to God. 
 
 The proportion, you fee, we have laid 
 down in general terms, feniible that there 
 are many circumftances relative to this 
 duty, which will not apply alike to all 
 
 cafes,
 
 Family Worflip* $g 
 
 cafes, and which therefore we mean to dif- 
 eiifs under the next head. A family ufually 
 coniilts of parents, children, and fervants : 
 but in this term we comprehend all who 
 happen to refide in one houfe, of apartment, 
 be they more or lefs numerous. Now we 
 affirm, that it is the incumbent duty of 
 every fuch family to afTemble together, 
 daily, under their own roof, to worfhip 
 the fupreme God, that is, to acknowledge 
 their dependance upon him, to offer praife 
 to him for the mercies they have received; 
 and to implore fuch temporal and fpiritual 
 bleffings as they ftand in need of. This is 
 a plain diState of nature it hath been gene- 
 rally acknowledged to be fo evident traces 
 we have of the practice in fcripture hiflory 
 it is there enjoined upon us and many great 
 advantages do refult from it. 
 
 i. Family Worlhip is a plain dittate of 
 nature. 
 
 Whoever believes there is a God, muft 
 admit that he ought to be worshipped. This 
 is the duty of every individual : for if God 
 is a Being poflefled of all poffible perfection; 
 if we owe our exiftence, prefervation, and 
 happinefs to his favour; and if he has 
 made us reafonable creatures, capable of 
 contemplating his infinite excellencies, and 
 H 2 ous
 
 ioo Family Worjhip. 
 
 our own conftant dependance on him and 
 obligations to him ; it is certainly moil fit 
 and right that we pay devout homage to 
 him. No intelligent being can be exempt 
 from this duty. But man was made for 
 fociety: and as focial connections are of 
 divine appointment, it is a dictate of nature 
 that God mould be worfhipped in fuch 
 connections; and the rather, as the uniting 
 in thefe delightful and improving exercifes, 
 hath a happy effect to excite and promote 
 the genuine fpirit of devotion. Now fa- 
 mily connections are the firfl and moft im- 
 portant ones in fociety. They are founded 
 in the law of nature, as is evident from 
 God's having created man male and female, 
 from the institution of marriage, and the 
 various relations that refult thence. Man- 
 kind, therefore, have fubfifted in this form 
 from the beginning, and all over the earth. 
 They are thus united by the ftrongeft bands 
 of affection and intereft, the principal plea- 
 fures of life ariie out of thefe connections, 
 and from thence, too, originate all other fo- 
 cieties both civil and religious. Can it 
 then be doubted that it is the will of God, 
 the great parent of the univerfe, that his 
 numerous offspring, thus diftributed into 
 an infinite number of little focieties, mould 
 
 each
 
 Family Worjhip. 101 
 
 each in their own feparate habitations offer 
 daily prayer and praife to him ? 
 
 2. This idea has generally prevailed in 
 the world. 
 
 The Greeks and Romans had their Penafes 
 and their Lares, that is, their houfehold 
 Gods, which they kept with great attention 
 and refped; in an inner room of their houfes, 
 or perhaps fome kind of Sacellum or little 
 chapel confecrated for that purpofe. And 
 thefe tutelar deities they worshipped, both 
 flatedly and occafionally, with no fmall 
 homage and ceremony c . Nor can it be 
 doubted that fimilar practices obtained in 
 other countries, and in very early times. 
 This is evident from the ftory of Rachel, 
 
 e The Penates and Lares are diftinguifhable from each 
 other. The former were images of the Gods, fuch as Juno, 
 Minerva, &c. And the latter feem to have been repre- 
 fentations of their anceftors, who were fuppofed after their 
 deceafe to be attentive to the interefts of their families. 
 As to the kind of worfhip that was paid them, we have 
 many intimations, in the Greek and Roman Poets, &c. 
 When Dido entertains jEneas, among other ceremonies, in- 
 cenfe is offered to the Penates. 
 
 " Quinquaginta intus famulae, quibus ordine longo 
 " Cura penum ftruere, et flammis adolere Penates. 
 
 " ^neid. 7. 707. 8." 
 And Terence, in his Phormio, brings in Demipho as faying, 
 
 " Deos penates hinc falutatum domum 
 
 " Divortar : Phorm. Aft I. Sc, V. 80." 
 
 H 1 who,
 
 102 Family Worjhip. 
 
 who, when me left the houfe of her father 
 Laban the Syrian, carried away his houfe- 
 hold Gods with her f ; as alfo from that of 
 Micahy fo particularly related in the book 
 of Judges 5 . With refpeeT: to the latter, he 
 had not only his graven image, ephod, tera r 
 phim, and molten image, but a young man, 
 aLevite, for his prieft. And when the Da~ 
 nites took away from him thefe his houfehold 
 Gods, they perfuaded the prieft to go with 
 them, telling him it would be more for his 
 advantage to be prieft to a tribe than to the 
 houfe of one man. It is admitted, indeed, 
 that thefe people were idolaters, and had 
 wretchedly mutilated and depraved the true 
 religion; yet it is clear from the fads juffc 
 related, that they held it as their indifpen- 
 fible duty not only to worfhip God pub^ 
 lickly, but alfo in their own feparate ha- 
 bitations. 
 
 3. We have many mftances in fcripture of 
 good men who paid a ferious regard to this 
 duty. 
 
 The honourable teftimony which God 
 was pleafed himfelf to give to the piety of 
 Abraham, " that he knew him, that he 
 f would command his children and his, 
 
 f Gen. xxxi. 30. I Judges xvii, xviii. 
 
 " houfe-
 
 Family Worjhip. 103 
 
 " houfehold after him, to keep the way of 
 " the Lord, and to do juftice and j.udge- 
 " ment V puts it beyond a reafonable 
 doubt, that religious worfhip was regularly 
 obferved in his family. The altars which 
 Ifaac and Jacob erected in Beerjheba and 
 Bethel, where they pitched their tents, and 
 called upon the name of the Lord, were 
 finking monuments of their devout atten- 
 tion to this duty 1 . The patriarch "Job, 
 anxious for the welfare of his family, is 
 faid to have " fandtified his children, rifing 
 " up early in the morning, and offering 
 " burnt offerings according to the number 
 " of them all : and this he did continually*." 
 The pious refolution which Jojhua formed, 
 and in which his family united with him, 
 evidently includes the idea of religious wor- 
 fhip in it ; " As for me and my houfe, we 
 will ferve the Lord '." When David had 
 brought up the ark of the Lord from the 
 houfe of Obededom to the tabernacle he 
 had pitched for it, " he returned," it is 
 faid, " to blefs his houfehold m ." And, as 
 " he walked within his houfe with a per- 
 *' feet heart %" " evening, morning, and at 
 
 h Gen. xviii. 19. * Gen. xxvi. 25. ch. xxxv. 6, 7, 14, 15'. 
 k Job i. 5. J Jolhua xxiv. 15. 
 
 m 2 Sam. vi. 20. n Pf. ci, 2. 
 
 H 4 " noon.
 
 104 ' Family Worjhtp. 
 
 " noon, prayed, and cried aloud %" and 
 .-" feven times a day offered praife to God V 
 fo no doubt his family joined him in fome 
 at leaft of thefe devout exercifes. Daniel 
 prayed, and gave thanks unto God in his 
 houfe at ftafed feafons : and, as he was 
 known fo to do, and this became an occafion 
 of the edict his enemies procured againft 
 him, it is reafonable to conclude he was 
 ufed to pray not in private only, but in the 
 prefence of his houfehold q . In fhort, from 
 many circumftances too numerous to be 
 mentioned, it may, I think, be fairly in- 
 ferred that this was a common practice 
 among the pious Ifraelites. 
 
 In the New Teilament we find our Lord 
 frequently praying with the apoftles, whom 
 he confidered as his family. The houfe of 
 his friend Lazarus, which he fo often vin 
 fited, and where Mary was ufed to fit at his 
 feet with fuch devotion to hear his word, 
 no doubt refounded daily with the voice of 
 prayer and praife. Nor can we think, of 
 the fellowmip there was among \he primitive 
 pbriftians in their 'feveral houfes at Jeru- 
 ililem r -, of the fervent prayers that were 
 
 Pf. lv. 17. P Pf. cxix. 164. 
 
 .9 Dan. vi. 19. r Adls ii. 42, 46. 
 
 pouring
 
 Family Wbrjhijp. 105 
 
 pouring out to God in the houfe of Mary 
 the mother of John, when Peter delivered 
 by an angel from prifon, ftood knocking at 
 the door s ; of the houfeholds of Lydia, and 
 the Jailor at Philippi, where Paul and Silas 
 were entertained and fpake the word of the 
 Lord 1 ; and of the families of Nymphas", 
 and Philemon*, which are defcribed in the 
 fame manner as that of Aquila and Prifcilla 
 in the text; without concluding that the 
 duties of focial wormip were daily practifed 
 in them. But there is one ftriking inftance 
 we muft not forget to mention, and that is 
 of Cornelius, " who as he feared God with 
 ff all his houfe, and gave much alms to the 
 " people, fo prayed to God alway," that 
 is, at all proper feafons : and was actually 
 " praying in his houfe," that is, with his 
 domefticks (as the word often fignifies) 
 when an angel was fent to him from God y . 
 And now from thefe examples we go on 
 to mention, 
 
 4. Certain admonitions which may with 
 good reafon be confidered as enjoining this 
 duty upon us. 
 
 Family wormip confifts of prayer, praife, 
 and inftruciion.K% to the firft of thefe, we 
 
 * Afts xii. 12. * Adts xvi. 15, 32. u Col. iv. 16. 
 r v - Philem. ver. 2. y Afts x. 2, 30. 
 
 are
 
 io6 Family Worjhip. 
 
 are commanded to *' pray always with all 
 " prayer and fupplication V And can it 
 be doubted that family prayer, a duty fo 
 confonant with the dictates of nature and 
 reafon, is included in this precept ? When 
 the apoftle had been exhorting the feveral 
 members which compofe chriftian families, 
 fuch as parents, children, and fervants, to 
 the duties they owe each other, he imme- 
 diately adds, " continue in prayer, and 
 f( watch in the fame with thankfgiving V 
 As if he had faid, " Pray earneftly to God 
 " from day to day in your feveral families, 
 " for grace to enable you to fulfil the duties 
 " refulting from your relation to one ano- 
 " ther. And be thankful to your Father 
 " who is in heaven for all the domeftick 
 " happinefs you enjoy." As to praife he 
 exhorts the Coloffians, in the fame epiflle, 
 to " teach and admonifli one another in 
 " pfalms, and hymns, and fpiritual fongsV* 
 a mode of expreffion which may as properly 
 be underftood to refer to family, as to more 
 publick connections ; for " the voice of 
 " rejoicing and falvation," the pfalmift tells 
 us, " is in the tabernacles of the righ- 
 " teousV And then, as to the duty of 
 
 z Eph. vi. 1 8. Col. iv. 2. 
 
 k Col. iii. 16. Pf. cxviii. 15. 
 
 reading
 
 Family Worjhip. 107 
 
 reading the fcriptures, and inftru&ing our 
 children and fervants ; it would be endlefs 
 to repeat the many exhortations of this kind 
 which occur in the bible. They may, how- 
 ever, all of them be comprehended in that 
 of Mofes to the heads of families among 
 the Ifraelites ; " Thefe words which I com- 
 " mand thee this day, mall be in thine 
 f heart : and thou malt teach them dili- 
 ** gently unto thy children, and {halt talk 
 " of them when thou fitteft in thine 
 *' houfe V And now, if God has declared 
 that " he loves the dwellings of Jacob";" 
 that, when he mall pour upon the houfe of 
 David, and the inhabitants of Jerufalem, a 
 fpirit of grace and fupplication, " every fa- 
 " mily mall mourn apart { -," and that in 
 that day " he will create a glory upon every 
 5* dwelling place of mount Zion 8 :" and, 
 if, on the contrary, he has threatened that 
 " he will pour out his fury upon the hea- 
 f ( then that know him not, and upon the 
 " families that call not upon his name h ;" 
 it can, methinks, no longer remain a quef- 
 tion that it is our indifpenlible duty, in our 
 feveral habitations, to offer prayer and praife 
 to God. 
 
 d Deut. vi. 6, 7. e Pf. Ixxxvii. 2. f Zech. xii. 10, 12. 
 f Ifa. iv. 5. h Jer. x. 25. 
 
 5 It
 
 io8 Family Worfhip. 
 
 It will be faid, perhaps, Where is there 
 a direct pofitive command, requiring fa- 
 milies to aflemble together, morning and 
 evening, to worfliip God in their own pro- 
 per houfes ? I anfwer : the exact time is 
 left to every ones prudence to determine : 
 that therefore is not a part of the prefent 
 queftio-n. But as to family vvorfhip in ge- 
 neral, it being a plain dictate of nature, it 
 was rather to be expected that it mould be 
 frequently adverted to in fcripture as an 
 acknowledged duty, than held up to view 
 in a diftind.1 abftracl: proportion. It is, you 
 have feen, manifeftly included in general 
 precepts, and clearly deducible from an 
 infinite variety of circumftances which it 
 would be endlefs to dilTeminate. Can any 
 mafter of a family then lay his hand upon 
 his heart and fay, he verily believes God 
 has required no fuch duty of him ? But to 
 all that has been faid we muft add, 
 
 5. And laftly, the great utility of family - 
 ivorjhip. 
 
 This is an argument addrefled to intereft, 
 a paffion that prevails in every human breaft. 
 If therefore it mall be found on fober re- 
 flection that the temporal profperity of a 
 family, its morals, piety, and focial hap- 
 pinefs, are all affedted and promoted by the 
 
 proper
 
 Family Worfhip. 109 
 
 proper difcharge of this duty 3 furely nothing- 
 but a criminal difaffeclion to religion will 
 account for that fhameful neglect of it which 
 fo much prevails in this country. 
 
 What man is there who does not wifh 
 to dwell fecurely in his habitation, to have 
 his table daily fpread with wholefome and 
 pleafant food, and to fee fmiling health 
 blooming in the countenances of all around 
 him ? The enjoyment of thefe bleffings, be 
 our prudence, induftry, and ceconomy what 
 they may, depends on the favour of indul- 
 gent Providence. Regard therefore to that 
 Providence is a plain dictate of nature, and 
 a lively expreffion of it in our family con- 
 nection cannot but be pleating to God. 
 How then can we expect that the Shepherd 
 of Ilrael mould watch around our tents by 
 night, and command his bleffing on the 
 labours and enjoyments of the day, if the 
 voice of prayer is never heard in our dwel- 
 ling, and the grateful incenfe of praife never 
 afcends to Heaven under our roof? His fun, 
 indeed, mines, and his rain falls upon the 
 evil as well as the good. Yet, methinks, 
 the omiffion of fo plain a duty mould beget 
 in the minds of men, if they were not loft 
 to all fenfe of reafon and religion, a painful 
 jealoufy that Providence might poffibly for- 
 
 fake
 
 iio Family Worfiip. 
 
 fake them. This, however, is certain, fhey 
 hereby deprive themfelves of many a pleafing 
 reflection, which directly tends to mitigate 
 the evils, and fweeten the pleafures of do- 
 meftick life. 
 
 On the good morals of the feveral mem- 
 bers of a family the fafety, peace, honour, 
 and welfare of the whole depend. What 
 miferable diforder, animofity, and fometimes 
 poverty too, enter thofe houfes from whence 
 truth, decency, and fobriety depart ! The 
 authority of parents is trampled under foot 
 by the lawlefs extravagance of diflblute chil- 
 dren, the fubftance of the family is wafted 
 in wantonnefs and riot, fervants of no prin- 
 ciple become mafters, or, if they have any 
 fenfe of duty, are held at the abject diftance 
 of flaves, and the whole houfe exhibits one 
 fad fcene of hatred, jealoufy, confufion, and 
 wretchednefs. What fober man but mud^ 
 ders at the very idea of thefe evils ! But do 
 thefe evils prevail in the habitations con- 
 fecrated to the fervice of God ? A form of 
 religion there may be where there is not the 
 power, and fecret villainy may in fome few 
 inftances be cloaked under the fpecious pre- 
 text of family devotion. But where the 
 heads of families do, upon principle, main- 
 tain regularly the worfhip of God in their 
 
 houfes,
 
 Family Worjhip. in 
 
 houfes, we may be bold to affirm vice will 
 not reign triumphant there. At the voice 
 of prayer the wretched demon will depart, 
 I mould rather fay, will forbear to enter. 
 David having implored the prefence of al- 
 mighty God under his roof, and vowed that 
 he would walk within his houfe with a per- 
 fect heart, inftantly exerts the authority of a 
 matter to drive every fpecies of immorality 
 thence 1 . As the right difcharge of this 
 duty will oblige thofe who prefide in fa- 
 milies to lead virtuous lives themfelves, fo 
 it will have a happy effect to fecure the 
 reverence and affection of thofe committed 
 to their care. And O how pleafing to fee 
 thofe excellent morals exemplified in the 
 tempers and conduct of fuperiors and infe- 
 riors, which their daily mutual prayers and 
 praifes lay them under the ftrongeft obliga- 
 tions to cultivate and maintain ! 
 
 The piety of a family too will hereby be 
 not a little promoted. The ardent cries of 
 devout parents, encircled by their young 
 offspring at the feet of divine Mercy, have 
 fometimes drawn tears from their little eyes, 
 and fixed an abiding impreffion of the truth 
 and importance of religion upon their ten- 
 
 * Pf. ci. 
 
 der
 
 U2 Family Worjhip. 
 
 der hearts. And inftances might be men-* 
 tioned of fervants who, by their attendance 
 on thefe duties, have been awakened to a 
 ferious concern for the falvation of their 
 fouls. And O how tranfporting the re- 
 flection in fuch a cafe to a mafter who fears 
 God, and confcientioufly difcharges his 
 duty " This and that man was born in 
 " my houfe !" And however thefe fervices, 
 through various caufes, are not always per- 
 formed with the like fervour and affection, 
 few I fuppofe who have entered into the 
 fpirit of religion but will acknowledge, that 
 a flame of pure devotion has been fometimes 
 kindled in their breafls on thefe occaiions, 
 and the effect has often been considerable, 
 to reftrain them from fin, and to prompt 
 them to holinefs. 
 
 In fine, let a vain and giddy world, under 
 the prejudices of depraved nature, conceive 
 unfavourably, if they will, of the duty we 
 have been recommending conceive of it as 
 inimical to chearfulnefs and pleafure ; the 
 reverfe, we may venture to affirm, is the 
 cafe. What can more directly tend to banim 
 fear, gloominefs, and melancholy from our 
 dwellings, than the daily imploring the 
 protection and bleffing of Providence,- and 
 the approbation and fmiles of divine grace ! 
 5 What
 
 Family Worfiip. iij 
 
 What found can there poffibly be fo chearful 
 and enlivening as " the voice of rejoicing 
 " and falvation in the tabernacles of the 
 " righteous 1 "!" What friendships fo firm, 
 what attachments fo cordial, and what do~ 
 meftick joys fo highly flavoured, as thofe 
 which are tinctured, improved, and kept 
 alive by a genuine fenfe of religion ! Go 
 into the families where good nature, good 
 fenfe, and piety reign, where they all join 
 hand in hand, and mutually fupport and 
 promote each other ; and fay whether hap* 
 pinefs is not to be found there. You will 
 not, indeed, be diflurbed with that loud 
 unmeaning kind of laughter which cha- 
 racterizes fools, and is as the crackling of 
 thorns under the pot. But you will fee 
 fweetnefs, ferenity, and chearfulnefs, in the 
 countenances of all around you j you will 
 hear fuch difcourfe as is entertaining and 
 improving ; and you will be the admiring 
 witnefs of a thoufand ads of the moil en- 
 dearing friendfhip and love. 
 
 Thus have we eftablifhed our general 
 proportion, that it is the duty of every 
 family, in their own feparate habitation, to 
 offer daily prayer and praife to God. May 
 
 k Pf. cxviii. 15, 
 
 I WO
 
 U4 Family Worfoip. 
 
 we all be perfuaded by thefe confiderations 
 to ereft an altar to the God of Ifrael, in the 
 tents his providence hath pitched for us ! 
 
 PART II. 
 
 HAVING confidered our obligations to 
 the practice of Family Worjhlp, we now 
 proceed, as was propofed, 
 
 SECONDLY, To lay down certain rules 
 for the right conducting this delightful and 
 improving exercife. 
 
 Here i,t will be proper to obferve, that 
 the rules we have to propofe are chiefly of a 
 prudential kind, and are therefore meant to 
 be fubmitted, with all due caution and de- 
 ference, to the judgment and difcretion of 
 thofe who prefide in families. Indeed fome 
 of them will be founded on intimations 
 thrown out occalionally in fcripture : and, 
 if the fcriptures are filent as to the reft, it 
 will not be wondered at, fince the circum- 
 fiances of families widely differ, and of con- 
 fequence what is merely accidental to this 
 duty, muft be left to confcience and pru- 
 dence to adjuft, according to the nature of 
 the cafe. 
 
 Now
 
 Family Worjhip. 1 1 j 
 
 Now the rules we (hall lay down will 
 refer to the Seafon allotted for family- 
 worfhip the Service itfelf and our Be- 
 haviour in it. 
 
 I. We begin with the Seafon allotted for 
 family worfhip. 
 
 There certainly mould be fome fixed 
 ftated time for this duty : its importance* 
 methinks, demands this. Shall we have 
 fixed times for our meals, our going to reft, 
 and our various civil bufineffes; and no fixed 
 feafon for worshipping God ? On urgent 
 occafions it may be neceffary to depart from 
 the eflablimed rule. But if there be no 
 certain known time, it is much if the fer- 
 vice is not every now and then omitted ; or; 
 however, it is probable the family will often 
 be fo difperfed, as not to be eafily called 
 together. On the contrary, regularity will 
 in many refpects have a very good efTe<5t. 
 The hour of prayer being expected, the 
 affairs of the houfe will be thrown into fuch 
 a train, as that few if any will be hindered 
 from attending. The indecent hurrying 
 manner in which this dutv is too 9ften per- 
 formed, where no regard is had to a fixed 
 time, will be prevented. And indeed an 
 attention to this one point, will have no 
 fmall influence on the orderly management 
 of all the other bulinefles of the day. 
 
 I 2 . What
 
 1 1 6 Family Worjhip. 
 
 What the exact hour mould be, every 
 family muft determine for itfelf. The pro- 
 feffion, occupation, health, number, and 
 avocations of a family, are all crrcumftances 
 which confiderably affecl: this queftion. But, 
 for various reafons, it feems highly fit that 
 God mould be wor/hipped twice a day : I 
 mean, morning and evening. This idea 
 ftrikes moft ferious people in regard of pri- 
 vate prayer. How natural when we rife 
 from our beds in the morning, and our fa- 
 culties are in the moft vigorous ftate, to 
 offer thanks to Go.l for the protection and 
 reft of the night ! And how natural in the 
 evening, to acknowledge the mercies of the 
 day, to confefs the fins and follies of it, 
 and to commend ourfelves to the care of 
 divine Providence on our beds ! So fenfible 
 were the pagans themfelves of the fitnefs of 
 thefe feafons for religious wormip, that one 
 of their philolbphers fays, " At the rifing 
 " and fetting of the fun and moon, we 
 " might fee arwi hear both Greeks and Ear-' 
 (t bartans, all of them, whether in adverfity 
 " or prosperity, proftrating themfelves and 
 " making fupplication '." 
 
 75 H.O.I 
 
 fJ.<pOpO,.{ 
 
 ijrd&l't'fff '.' / ^o l v$fJji/.x.&t a, s'jxfj.yi&.s* Plato de legibus, 
 lib. 10. 
 
 were
 
 Family Worftip. 117 
 
 were ufed to retire in the morning by them- 
 felves, and then meet together in fome place 
 proper for devotion, and at night to recoiled: 
 the actions of the day before they went to 
 fieep m . David and Daniel were accuftorned, 
 as we have feen, to offer prayer and praife 
 at thefe feafons, and others too n . If then 
 it is the voice of nature, that each one 
 fhould in his feparate capacity worihip God, 
 at the beginning and clofe of the day, the 
 fame reafoning feems to hold good with 
 refpect to families ; not to fay that in the 
 inftances juil mentioned, there may be a 
 reference to focial as well as private prayer. 
 
 Here may I be allowed to exprefs a wifh, 
 that the duty we are recommending be at- 
 tended to before breakfaft in the morning, 
 and before fupper at night ? The advantage 
 refulting from this order, if it can be con- 
 veniently admitted, is confiderable. In the 
 firil inflance, befides the idea of its being 
 moil natural to begin the day with God, the 
 fervice, thus difpofed, will be jn lefs danger 
 of fuffering interruption from fecular affairs, 
 than if it were poftponed to a further hour. 
 And in the latter, it will in all likelihood 
 
 '" See Gait's Court of the Gentiles. Part II. Book z, 
 Ch. 6. 
 
 " Pf. Iv. 17. Dan. vi. ic. 
 
 I 3 be
 
 1 1 8 Family 
 
 be performed with much greater ferioufneifs 
 before the ufual repaft of the evening than 
 after it, -when fome, if not all prefent, are 
 frequently overpowered with ileep. Were 
 this cuftom generally adopted, it would 
 have the good effect, too, to prevent thofe 
 late convivial meetings at night, which are 
 as inimical to domeftick virtue and happi- 
 nefs as to ferious religion. 
 
 But we muft not difmifs this head, with- 
 out taking fpme notice of the fpace of time 
 to be employed in this fervice. The hurry- 
 ing it over in a few minutes, and the pro- 
 trading it to an unreafonable and tedious 
 length, are each of them evils that ought 
 to be carefully avoided. In the general, a 
 quarter of an hour, or twenty minutes, may 
 be deemed a fufficient portion of time for 
 all the purpofes of this interesting duty. 
 But that term may be mortened or length- 
 ened as occalion requires : and no doubt 
 every prudent man will be governed in this 
 matter by the circumftances of his family, 
 the frame of mind he is himfelf in, and the 
 age, health, and particular cafl of thofe who 
 make up this little arlembly. He will take 
 care how he gives difguft by dull prolixity, 
 on the one hand; and, how he defeats all 
 the great ends of edification by trifling 
 
 brevity,
 
 Family Worjhip. 119 
 
 brevity, on the other. Thus much may 
 fuffice, in the firft place, for the Jeafon al- 
 lotted for family worfhip. Let us now 
 proceed, 
 
 II. To confider what chriftian prudence 
 and piety dictate refpec^ing the Service it- 
 felf. 
 
 It is to conlift of Prayer, Praife, and 
 Infiruftion : this we have already clearly 
 proved. Our object now is to mew how 
 theie feveral parts of family worfhip may 
 be moft profitably performed. 
 
 i. As to the reading of the fcriptures. 
 
 Much will depend, with the bleffing of 
 God, on the prudent management of this 
 part of the fervice. The bible mould be 
 read in regular order, efpecially the hifto- 
 rical books of it. The portion allotted to 
 be read mould not be large, that the me- 
 mory may not be overburdened. Perhaps 
 the devotional parts of fcripture^may beft 
 fuit the morning, and the hiflorical the 
 evening. Whoever reads mould fpeak au- 
 dibly, diftinctly, and flowly. In fome houfes, 
 where there are children, it has been the 
 practice for the mafler to call upon each of 
 them to repeat a verfe of the chapter that 
 has been read, and in a few words to explain 
 it to them. And in others, a fection of a 
 I 4 chapter
 
 Family Worjhip. 
 
 chapter has been read, and the comment of 
 fome practical expofitor upon it. This p.rt 
 pf the fervice may be comprized within the 
 compafs of about ten minutes. But we 
 mean not to dictate on theie matters. If 
 edification is the grand object, and there is 
 prudence to direct, no doubt fuch mode of 
 jnftruction will be adopted, as belt fuits the 
 circumftances of the family. 
 
 2. *be Offering Praife to God js certainly 
 Another important branch of family wormip, 
 and may be included in the general idea of 
 prayer. But the finging a few ftanzas of a 
 pfalm or hymn, if it can be conveniently 
 pradtifed, will greatly enliven the fervice. 
 " Let the word of ChrifV' fays the apoftle, 
 " dwell in you richly in all wifdom, teach- 
 .' ing and admoniming one another in pfalms 
 " and hymns, and fpiritual fong.s, linging 
 " with grace i.n your hearts to the Lord ." 
 The fituation, indeed, of fome houfes, the 
 fmallnefs of the family, and their total ig r 
 norance of pfalmody, are circumftances un- 
 favourable to this delightful practice. But 
 with a little attention and management i): 
 might, I think, be more generally admitted, 
 at kail one part of the day, than it is. We 
 
 a Col. iii. 16. 
 
 Aibrnit
 
 Worjhlp. 121 
 
 fubmit it, however, to the judgment and 
 discretion of the heads of houfes. 
 
 3. Prayer comes next tp be confidered. 
 
 This will lie upon the matter of the 
 family, or upon fome other perfon properly 
 .qualified who happens to be prefent. The 
 objection which has been often urged to 
 this duty, anting from the want of proper 
 talents for the difcharging it acceptably and 
 profitably, we fhall largely examine here- 
 What we have here in view is, to 
 pffer advice to thofe ferious people who 
 have got over this difficulty, and do practice 
 extempore-prayer in their families. Your 
 candid arid clole attention, Sirs, to the par- 
 ticulars we have here to obferve, permit us 
 earneftiy to intreat. Much depends upon 
 it. When you go down on your knees, re- 
 member that you are in the prefence of 
 almighty God, that you are the repre- 
 fentative as it were of your whole family^ 
 and that the proper or improper difcharge 
 of this duty will be likely to have an im- 
 portant effect on their temper and conduct. 
 Be therefore ferious and felf- collected.- 
 Do not hurry over the fcrvice in a thought- 
 lefs, negligent, cuftomary manner. If you 
 do, you will not only offend God, but un- 
 >ily contribute to the habituating thofe 
 
 around
 
 122 Family Worjhip. 
 
 around you to a carelefs trifling mode of 
 treatment of divine things. Give full fcope 
 to that genuine flame of devotion which 
 may on fome occafions efpecially be excited 
 in your breaft. But take heed that you do 
 not launch out into fuch extravagancies of 
 expreffion as will not fail, inftead of edi- 
 fying, to difguft thofe who hear you. Let 
 your language be plain and intelligible, 
 that the dulleft capacities in your houfe 
 may not be at a lofs to comprehend your 
 meaning. Some general method obferved 
 in the ordering your prayer, will contribute 
 not a little to edification. Confider the 
 circumftances of your family, and fuit your 
 petitions to their feveral exigencies. Avoid, 
 aa much as may be, a famenefs of expreffion : 
 variety will not only pleafe, but have a great 
 effect to fecure the attention. -And permit 
 me to add, that tedioufnefs ought to be par- 
 ticularly guarded againft. Our Saviour, you 
 know, earneftly cautions his difciples againft 
 " ufmg vain repetitions, as.the heathens did, 
 tc who thought theymould beheard for their 
 ' much fpeakingV It is true, on parti- 
 cular occafions, fome indulgence in regard 
 of the length of family prayer may be. very 
 
 P Matth. vi. 7. 
 
 properly
 
 Family WorjIAp. 123 
 
 properly allowed. The occafions I refer to 
 are iuch as thefe, the evening of the day 
 devoted to publick wormip ; feafous diftin- 
 guimed by extraordinary providential oc- 
 currences ; and thofe plealing moments in 
 which he who takes the lead in family- 
 duty, feels his heart more than ordinarily 
 affeded with the great things of God. A 
 little tranfgreffion in regard of length on 
 thefe occafions will be eafily forgiven, and 
 indeed the fervour of devotion that then 
 prevails, will, it may be hoped, fo diffiife 
 itfelf through the family as that few prefent 
 will think the fervice tedious. But on or- 
 dinary occafions, to draw out a prayer to 
 twenty minutes, or half an hour, is, to fay 
 the bcft of it, extremely imprudent. How 
 is it to be expected that the attention of 
 children and fervants mould be held with 
 any pleafure to fuch an exercife, thus con- 
 ilantly returning morning and evening ? In- 
 deed it muft be difficult for any to fupport 
 with patience, under the weight of that un- 
 fufferable tautology which too often dif- 
 graces fuch fervices. But I forbear It is 
 time now, 
 
 III. To confider the Behaviour required 
 of the family in general on thefe occafions. 
 
 Every
 
 124 Family W or {hip. 
 
 Every one in the houfe, it is prefun 
 will fee it his duty to attend ; and w 
 hope, if the fervice is properly cone ;led, 
 will be difpofed to do fo. But if any, thro' 
 a total dilaffedtion to religion, mould con- 
 temptuoufly turn his back upon the worfliip 
 of God, fuch a depraved member of the 
 fociety or " church," as our text ftiles it, 
 well deferves to be excluded from it. But 
 there is little danger of this in well regu- 
 lated families, where good nature and au- 
 thority are happily blended in the character 
 and deportment of thofe v/ho preiide over 
 them. Nor fhould any be permitted to 
 abfent themfelves on thefe occafions, unlefs 
 for very juftifiable reafons. With Cornelius 
 the matter of the family mould have it in 
 his power to fay, " We are all here prefent 
 " before God, to hear all things that are 
 " commanded us of him V 
 
 Thus affembled it fhould be the concern 
 of every one to behave himfelf with re- 
 verence and ferioufnefs. How difgufting 
 to fee an air of indifference, if not levity, 
 on the countenances of one and another, as 
 is too often the cafe ! Such a demeanour is 
 very indecent, and mufl be highly offenfive 
 
 s Atls x. 33. 
 
 to
 
 Family Worjhlp. 
 
 to God. The attention mould be wholly 
 taken off from civil bufmefTes and amufe- 
 ments, and fixed with all pomble feriouf- 
 nefs to what we are about. When the Ro- 
 mans facrificed, before the proceffion went 
 a publick crier, proclaiming aloud to the 
 people, Hoc age, to give them notice that 
 they mould forbear working, and attend to 
 the folemnity. In like manner we mould,, 
 charge it upon ourfelves, to mind well the 
 duty we are engaging in, to hear diligently 
 the word that' is read, and to follow clofely 
 with our thoughts the petitions that are of- 
 fered. To this end we mould remember, 
 that we are in the immediate prefence of the 
 great God, who cannot be deceived, and will 
 not be mocked ; and who, as he has re- 
 quired this fervice at ourhands, fo has therein 
 confulted our real good. 
 
 Nor are decency and attention only re- 
 quired of us, our affections too mould be 
 fuitably engaged in what we are about. As 
 ferioufnefs ought to.be oppofed to levity, fo 
 devotion to formality. This latter evil is 
 to be carefully guarded againfb, and the ra- 
 ther as the frequency and mortnefs of thefe 
 periodical exercifes too often prove an oc- 
 cafion of it. How have the moft fublime 
 duties of religion with many people, in a 
 
 courfe
 
 126 Family Worfoip. 
 
 courfe of time, dwindled into a form ! And 
 when this has come to be the cafe, fervices 
 that are in their own nature and tendency 
 moft rational, improving, and entertaining, 
 have become irkfome and burdenfome. This 
 therefore mould be particularly dreaded in 
 regard of the duty we are recommending/ 
 becaufe, as we have obferved, the temptation 
 to it is fo considerable. I am fenfible, in- 
 deed, it is fcarce to be expelled, that every 
 one in a family fhould have a real tafte for 
 the exalted pleafures of devotion ; and in 
 fuch cafe decency and attention is the moft 
 we can look for. But more than this is to 
 be expected of thofe who have entered into 
 the fpirit of religion : and fuch we fuppofe 
 to be their character who prefide on thefe 
 occafions. The heads of families, therefore, 
 more efpecially mould be on their guard, 
 left formality, to which they are liable in a 
 degree as well as others, fteal upon them at 
 unawares ; and fo, like the fly in the pot of 
 ointment, fpoil the favour of thefe pleafant 
 exercifes. And of this evil they fhould be 
 the more jealous, becaufe it will beget a 
 dullnefs and infipidnels in their manner of 
 conducting family worihip, which will tend 
 to confirm the prejudices of young people 
 and fervants againft it. And thus, by the 
 
 wav,
 
 Family Worjhip. 127 
 
 way, we are enabled to account for the 
 difufe into which this moft reafonable and 
 important duty hath fallen. Formality be- 
 gets dullnefs, dullnefs wearinefs, wearinefs 
 difguft, and difguft neglect. O therefore, 
 if we have religion at heart, let us endeavour 
 to diffufe the fweet and enlivening fpirit of 
 it through thefe mort exercifes ! Let us 
 read, and hear the fcriptures read, with all 
 the attention andeagernefs of thofe who 
 believe and know-tt to be the word of God. 
 Let the fragrant incenfe of genuine gratitude 
 and love perfume our praifes, deep contrition 
 of heart accompany our confeffions, and ar- 
 dent defires afcend with our petitions. Thus 
 family worfhip will not be a tafk, but a 
 moft pleafmg and chearful fervice. 
 
 In fine, great care ought to be taken that 
 our deportment through the day be agree- 
 able to the folemn profefnons we thus make 
 morning and evening. The dignity of our 
 character as chriftians mould be exprefled 
 by an upright, .ferious, and manly beha- 
 viour ; and the lovelinefs of it by our 
 good-nature, benevolence, and chearfulnefs. 
 Having officiated at the altar of our God, we 
 .mould preferve a fuitable decorum of con- 
 duel: both at home and abroad; and not 
 furTer the holy veftments in which we have 
 4 Sacrificed
 
 123. Family Worfiip. 
 
 facrificed to be polluted with fin. Like 
 David, we mould walk within our houfe 
 with a perfect heart, and with a pleafant 
 countenance; and fo give proof to all that 
 family wor(hip is no way inimical, but moft 
 friendly to our real happinefs. It remains 
 that we now, 
 
 THIRDLY, Confider the objections that 
 are ufually urged againft a regular attention 
 to this duty, and endeavour to obviate them. 
 
 After what has been faid, it is prefumed 
 no one will be fo hardy as to maintain, that 
 God has not required this fervice at our 
 hands. We have clearly proved that it is a 
 dictate of nature, that the fcriptures have 
 enjoined it, and that it tends to promote 
 both our temporal and fpiritual welfare. 
 The objections, therefore, we have to com- 
 bat are of a practical kind. We {hall rank 
 them under three heads, thofe which refult, 
 firft, from a total difaffettion to religion ; 
 fecondly, from a criminal indifference to it; 
 and, thirdly, from a very cenfurable kind of 
 timidity and weaknefs. 
 
 I. Men who have no fenfe of religion, and 
 who yet have not thrown off the publick 
 profeflion of it, do many of them object, 
 that " the practice is now a days fo fingular, 
 " that it would expofe them to the con- 
 4 " ternptuous
 
 Family Worftrip. 129 
 
 *' temptuous fneer of their neighbours and 
 " acquaintance." 
 
 An objection this which one would think 
 a man of fenfe and fpirit mould be afhamed 
 to make. What! will you juftify your omif- 
 fion of a duty, which the light of nature and 
 revelation teaches, by the general neglect of 
 thofe around you ? This fort of reafoning 
 might be urged in favour of all manner of 
 wickednefs and villainy. Muft we follow 
 a multitude to do evil? No furely. Neither 
 mould we then follow a multitude in the 
 omiffion of what is good and praife- worthy. 
 But this objedlion, proceeding from pufil- 
 lanimity, is an imputation upon your refo- 
 lution as well as your undemanding. What 
 mameful cowardice, to fuffer yourfelves to 
 be laughed out of your duty, by people who 
 have not fenfe enough to difguife their con- 
 tempt of religion with even the fhadow of a 
 reafon ! Void of all manly courage, you are 
 lefs deferving of the authority you hold in 
 your houfe, than the meanefl fervant in it. 
 But the impiety of the objection is the main 
 confideration. The language of it is, that 
 you had rather obey men than God, endure 
 his frowns than theirs. And think you that 
 this will not awaken the refentments of 
 Heaven againft you? Yes, the day, the 
 K awful
 
 1 30 Family 
 
 awful day, is coming, when it (hall be told 
 in the hearing of angels and men, that the 
 fneer of a contemptible infidel had more 
 weight with you than the difapprobation of 
 him who made you. 
 
 2. Others, more through a criminal indif- 
 ference to religion than a dread of the cen- 
 fure of the world, object that " their affairs 
 *' are focircumftanced that they cannot con- 
 " veniently worfhip God in their families." 
 
 But, in how trifling a point of light muft 
 fuch perfons view this duty ! Coniider, I 
 befeech you, what has been faid of its nature, 
 utility, and importance ; and tell us whe- 
 ther you can ferioufly think, that every other 
 bufinefs ought to take the precedence of this. 
 Do you from day to day go without your 
 food and reft, and excufe the neglect by fay- 
 ing, that you have not convenient time for 
 the one or the other? If you were fenfible, 
 as you ought to be, that your fuccefs in 
 worldly bufinefs depends upon the favour of 
 Providence, and that what you get cannot 
 be properly enjoyed without the divine blef- 
 ling ; and efpecially if you were duly fen- 
 iible of the vaft importance of your heft 
 interefts, and of thofe of your family -, you 
 would blufh at making fo frivolous an ex- 
 cufe. A firm perfuafion that there is a God, 
 
 and
 
 Family Worjhip. 131 
 
 and that he requires this fervice at your 
 hands, would bear down before it much 
 greater obftruclions than you have to com- 
 plain of. Be the hurries of buiinefs what 
 they may, is there no time to be redeemed 
 from reft, and other fenfual gratifications, 
 for the worfhip of him to whofe goodnefs 
 you owe all your enjoyments ? It is no long 
 tedious fervice that is required of you. And 
 your habitation muft be very ftrait and in- 
 convenient indeed, if it will not admit of 
 fome place to which you and your children 
 may retire, to offer a few petitions to Heaven, 
 Think with yoUrfelves whether thefe ex- 
 cufes will bear a ferious reflection . Can 
 you lay your hand on your heart, and fay, 
 your confcience is fatisfied with them ? If 
 not, will they avail you any thing on that 
 great occaiion, when you will be called to 
 a ftricl account for thefe qeglecls ? O realize 
 that awfiil day ! It is quickly approaching. 
 The warnings you have received, the ex- 
 amples of praying-families around you, the 
 evils your children and fervants fufFer thro' 
 thefe criminal omiffions of yours, and even 
 the regard that pagans themfelves have in 
 their way paid to this duty, will all rife up 
 in" judgment againft you. O be entreated 
 then to give no longer heed to thefe fri- 
 K 2 volous
 
 132 Family Worjhip. 
 
 volous objections, but to fet about this bu- 
 finefs immediately, with all the attention and 
 ferioufnefs which its importance demands!- 
 But there is one more objection, 
 
 ^ A nr ^ -Jafl-ly^ which as it proceeds not 
 
 from a contempt of religion or indifference 
 to it, but from timid bajhfulnefs and iveak- 
 nefs, deferves to be treated with tendernefs 
 and pity. It is this : " I would gladly 
 " worlhip God in my family, but am not 
 " qualified to conduct the fervice in a de- 
 " cent, agreeable, and edifying manner." 
 
 If this objection arifes from an appre- 
 henfion, that by engaging in this duty you 
 will hazard your reputation for good fenfe 
 and elocution, in the opinion of your chil- 
 dren and fervants, it is a very cenfurable 
 one. It is an argument of a weak mind. 
 For what though you do fail in eafe and 
 propriety of expreffion, the authority you 
 hold in your family ought furely to make 
 you fuperior to any apprehenlions of this 
 fort from thofe who are fo much your in- 
 feriors. And it is an argument of fome 
 defect too in your religious character. For 
 a regard to the great God, who requires this 
 duty of you, and in whofe prefence it is to 
 be performed, ought to fubdue the fir ft 
 rifings of pride in your breaft. 
 
 But
 
 Family Worfolp. 133 
 
 But you iniift that " you really have not 
 " the gift of prayer." Let me befeech you 
 to coniider what prayer is. It is the offering 
 our deiires to God. Words are of no ac- 
 count in regard of him : it is the fincerity, 
 humility, and fervency of our fpirit he looks 
 at. In regard of others, however, words are 
 neceilary : but if they are plain and intel- 
 ligible, that is enough. Now, poflefTed of 
 fuitable defires and afFedions, and having 
 overcome that timidity we juft fpoke of, 
 you will not be at fo great a lofs for words 
 as you are ready to imagine. You feel your 
 wants both temporal and fpiritual, your 
 own and thofe of your family : where then 
 is the great difficulty of enumerating them 
 either more generally or particularly, and of 
 earneftly entreating God to fupply them? 
 You feel and enjoy thofe bleffings you have 
 received : where then, I may add, is the 
 great difficulty of reciting and acknow- 
 ledging them with exprerTions of gratitude 
 and praife ? Further, the way to obtain a 
 freedom of praying in your family, is to ac- 
 cuftom yourfelf to free prayer in your re- 
 tirements. He who regularly maintains 
 intercourfe with God in his clofet, will foon 
 find himfelf qualified for it in his family. 
 But even admitting that you cannot, after 
 K 3 all,
 
 ^34 Family Worjhip. 
 
 all, fummon together refolution enough for 
 the profitable difcharge of this duty, you 
 are not juftified in the negled; of family- 
 worfhip : for there are forms of prayer 
 which you may ufe, and which it is infi- 
 nitely better to ufe, than wholly to neglect 
 this important fervice. And now this ob- 
 je<5tion removed, permit me to entreat you, 
 as you tender the honour of God, the prof- 
 perity of your family, and your own com- 
 fort, to erect immediately an altar in your 
 tent, and to offer thereon, with pure hands 
 and ferveqt lips, daily facrifices of prayer 
 and praife to Heaven. 
 
 Before we put a period to this difcourfe, 
 you will allow me to detain your attention 
 a moment to two religious exercifes, not 
 yet mentioned, which come within the idea 
 of Family worfhip. The one is ordinary, 
 and the other extraordinary. As to the 
 former, it is the ajking a blej/ing, and re- 
 turning thanks at our meals. This is a 
 very natural duty, and pretty generally 
 practifed among fober people. How fit, 
 when we fit down at our tables, to beg of 
 God to command his bleffing on the food 
 his providence has prepared for us ! And 
 when we rife, to make our grateful acknow- 
 ledgments for the refreihment we have re- 
 ceived !
 
 Family Worfoif. 135 
 
 ceived ! Nor are we without fufficient au- 
 thority in fcripture for this practice. The 
 apoftle exhorts us, in general, " Whether 
 " we eat or drink, or whatsoever we do, to 
 " do all to the glory of God 1 ." And in 
 another place tells us, that " every creature 
 " of God is good, and nothing to be re- 
 " fufed, if it be received with thankfgiving: 
 " for it is fanctified by the word of God, 
 " and prayer 1 ." Our Saviour's example too 
 has added a pleafing and moft important 
 fanction to this cuftom. When he fed the 
 multitude in the wildernefs, " he took the 
 " loaves and the times, and gave thanks 1 ." 
 When he instituted the holy fupper, in 
 commemoration of his death, ** he took 
 " bread and bleffed it; and he took the cup 
 " alfo, and gave thanks u ." And when he 
 fat at meat with the difciples at Emmaus, 
 *' he took bread and bleffed it V Nothing 
 more need be faid, in general, to enforce 
 this duty. 
 
 But the carelefs manner in which it is 
 too often performed, deferves very fevere 
 reprehenfion. The faying grace, as it is 
 ufually called, is in moft instances a mere 
 
 1 i Cor. x. 31. * i Tim. iv. 4, 5. l Matth. xv. 36. 
 15 Matth. xxvi. 26, 27. ' * Luke xxiv, 30. 
 
 K 4 Form,
 
 136 Family Worftip. 
 
 form, as may be too fadly fufpeded from 
 the negligent air on the countenances of 
 moft prefent. And, in fome inftances, the 
 words are fo haflily and irreverently fpoken, 
 that the form itfelf borders very nearly on 
 profanenefs. The offence which this has 
 juftly given to ferious people, has driven 
 fome of them into an oppofite extreme, 
 which hath not failed to be fharply cenfured 
 as favouring of pharifaicifm. Prudence and 
 piety plainly dictate the medium between 
 the two extremes. Let us be ferious and 
 felf- collected whilfl, in two or three fen- 
 tences, we are addreffing ourfelves to God. 
 The importance of this is great. For it 
 Hands to reafon that a heedlefs defultory 
 manner of performing this duty muft be 
 very offenfive to God, and not only defeat 
 the falutary ends of the fervice, but tend to 
 fix a habit of trifling with facred things. 
 
 We mail clofe the whole, with fubmitting 
 to the confideration of mafters of families, 
 a few thoughts on a fervice of an extraor-* 
 dinary kind, in which our pious anceftors, 
 and fome, I truft, now living, have found 
 their account : I mean, the fetting apart a 
 day, on fpecial occafions, for folemn prayer 
 and rhaakfgrving to God. The reafonable- 
 nefs and utility of fuch fervices, in regard 
 
 of
 
 Family W or flip. 137 
 
 of nations and churches, have been ge- 
 nerally admitted : and I know not why they 
 ihould not be admitted in regard of private 
 families. It is true, fome families may be 
 fo circumftanced as to render the obfervation 
 of a day of fading and prayer abfolutely im- 
 practicable : or, however, it would be diffi- 
 cult for them to fix on a time in which the 
 bufinefs of the houfe would allow all of 
 them to attend. But this furely is not the 
 cafe with every family. Nor is it to be 
 doubted but moft good people might, in the 
 courfe of a year or two, or at certain periods 
 of their lives, find a convenient feafon for 
 this purpofe, if they were really fenfible of 
 the importance of it. To fix upon your 
 minds, therefore, a fenfe of its importance 
 is my object; and then the time, and man- 
 ner of conducting the fervice, may very well 
 be fubmitted to difcretion. 
 
 Events of a momentous kind do fome- 
 times take place in families, fuch as births, 
 deaths, change of habitation, and other ex- 
 traordinary providences either adverfe or 
 profperous. Now if on fuch occafions every 
 family., to ufe the language of the prophet 
 Zechariah, were to mourn, and pray, and 
 Qiter praife apart*; would not fuch fervice 
 
 x Zech. xii. 14.. 
 
 be
 
 138 Family Worftrip. 
 
 be acceptable to God, and highly beneficial 
 to themfelves ? A giddy world, who pay 
 little attention to the providence of God in 
 their temporal concerns, and lefs to the re- 
 ligious interests of their families, may treat 
 what we are recommending with contempt. 
 But will a wife, prudent, ferious man, who 
 has the welfare of his houfe at heart, fay 
 that this is an unmeaning unneceiTary fer- 
 vice ? Figure to yourfelf fuch a little af- 
 fembly, on a fixed day, convened, without 
 noife or oftentation, in fome retired part of 
 the houfe, there feriouily recollecting their 
 pafl fins and mercies, there earneftly pleading 
 with God for a bleffing, there chearfully 
 acknowledging his goodnefs, and there cor- 
 dially devoting themfelves to his fervice ; 
 figure to yourfelf, I fay, fuch a little af- 
 fembly, confifting of parents, children and 
 fervants, all deeply imprefled with the fo- 
 lemnity of this extraordinary act of do- 
 nieftick worfhip, and tell us, whether it is 
 not a lovely fight. Can any one find it in 
 his heart to fneer at the idea of fuch a fer- 
 vice as trifling, nugatory, and unprofitable? 
 Or will any one in his fober fenfes pro- 
 nounce fuch a day a loft day ? Be that as it 
 may, they who have enjoyed the comfort 
 of thefe folemnities, and felt the fubftantial 

 
 Family Worjhip. 139 
 
 benefit that refults from them, will think 
 and a<t otherwife. May the number of 
 fuch alTemblies increafe in our land ! and 
 may they joyfully accept the falutation of 
 an infpired apoftle ! " Greet the church 
 f that is in their houfe." 
 
 DISCOURSE
 
 DISCOURSE IV. 
 
 Reciprocal Duties of Hufbands and 
 Wives. 
 
 EPH. v. 33. 
 
 Let every one of you in particular, fo love 
 his Wife even as bimfelfi and the Wife 
 fee that foe reverence her Hujband. 
 
 all focieties, civil and religious, 
 ** A *j* originate from families - y fo fa- 
 j milies derive from that firft and 
 .^t-n-t^-9. moft important of all focial con- 
 ,necl:ions, the conjugal relation. Upon the 
 right difcharge, therefore, of the duties of 
 this relation the welfare and happinefs of 
 mankind in general very much depend. To 
 explain and enforce thefe duties is the ob- 
 ject of the prefent difcourfe. 
 
 ? Previous
 
 Reciprocal Duties, &c. 141 
 
 Previous to this, it will be necdTary to 
 confider what it is that conflitutes the con- 
 jugal relation, or the true grounds and rea- 
 ibns of it. The conjugal or marriage re- 
 lation is not the refult merely of a con- 
 nedion of the fexes : for if that were the- 
 cafe, there would be no fuch thing as for T 
 nication. It is the refult of a folemn con- 
 tracl: between one man and one woman, to 
 live together as hufband and wife, till death 
 (hall part them. This is what we call mar- 
 riage, what we maintain was inflituted by 
 God in the beginning, and what our Sa- 
 viour refers to in the following words, 
 " Have ye not read, that he which made 
 " them at the beginning, made them male 
 * e and female? And faid, For this caufe 
 " mail a man leave father and mother, and 
 " fhall cleave to his wife: and they twain 
 " mall be one flefh. What therefore God 
 " hath joined together, let no man put 
 " afunder 2 ." To the fame purpofe the 
 apoftle fpeaks in the verfe but one before 
 our text. 
 
 Now upon thefe words, together with the 
 further light which fcripture in concert 
 with the law of nature hath thrown upon 
 
 2 Matth. xix. 4, 5, 6. 
 
 them, 

 
 Reciprocal Duties of 
 
 them, thefe four important pofitions ai*e 
 founded that the conjugal relation can 
 lawfully fubfift between one man and one 
 woman only that the parties muft be com- 
 petent to the entring into fuch contract 
 that the contract ought to be duly attefted 
 and that adultery and death only can diflblve 
 it. The particular difcuffion of all thefe 
 queftions, would carry us to too great a 
 length. We lhall therefore iniift chiefly 
 on the firft of them j and fay little more 
 even on this than is neceffary to open the 
 way for an explanation of the duties of the 
 marriage ftate, which it is the object of this 
 difcourfe to recommend. 
 
 We affirm then, that " the conjugal re- 
 " lation can lawfully fubfift between one 
 " man and one woman only." It is gene- 
 rally admitted with refpecl to the woman, 
 for reafons obvious at firft view, that me 
 cannot marry any other man during the life 
 of her hufband. But it has been doubted 
 refpedting the man. We mall therefore 
 prove that he can only lawfully marry one 
 woman. And this we infift is the language 
 of Nature, and of Chrift. 
 
 I. As to the Law of Nature. 
 
 God created man male and female, that 
 is, one woman to a man. The conjugal 
 
 relation*
 
 Knjbands and Wfaes. 143 
 
 relation, therefore, in the primitive and 
 perfect ftate of human nature, did, and 
 could only fubfift between two perfons. 
 Since that, a nearly equal proportion of the 
 fexes hath generally prevailed throughout 
 the world. Indeed it hath been thought, 
 that the number of male-children born ex- 
 ceeds that of females. But this fad:, con- 
 fidering the more numerous accidents men 
 are expofed to than women, confirms the 
 notion, that it is the wile intention of Pro- 
 vidence that fuch an equality ihould prevail 
 as naturally leads to the primitive idea, of 
 one man's having one wife and no more. 
 The ends of marriage, too, can only, in 
 their full extent, be anfwered by its being 
 confined to one man and one woman. Thefe 
 ends are two, the confervation and increafe 
 of the human fpecies, and the mutual com- 
 fort and affiftance of the parties united in 
 this relation. As to the nrft, it would in 
 all probability be better attained by an 
 honourable and permanent connection be- 
 tween two perfons, agreeable to the ori- 
 ginal dictate of nature, than by a multi- 
 plication of wives. But as to the latter, it 
 is evident to a demonftration, that a de- 
 parture from the primitive inftitution, in 
 that idea of it for which we are contending, 
 2 hath
 
 1 44. Reciprocal Duties of 
 
 hath in innumerable inftances totally de- 
 feated it. 
 
 Nothing can be more degrading to the 
 female part of mankind, than to confider 
 them as created merely for the purpofe firfl 
 mentioned. He that can admit the idea 
 dishonours himfelf as well as them. The 
 powers with which nature hath liberally 
 endowed them, render them capable both 
 of enjoying, and of contributing very largely 
 to the refined pleafures of friendfhip and 
 fociety. Agreeably to this idea, if we may 
 be allowed to advert to fcripture when we 
 are reafoning from the law of nature, we 
 hear the bleffed God faying, when he had 
 created our firft progenitor, " It is not good 
 '* that the man mould be alone : I will 
 " make him an help-meet for himV As 
 if he had faid,- " It is fit that man whom I 
 " have made for fociety, fhould have one 
 " for his companion, with whom he may 
 " intimately converfe, and who may affifl 
 " him in the duties and be a fharer with 
 " him in the joys of life." Nothing there- 
 fore can be clearer than that the woman was 
 created, and given to man in marriage, not 
 merely for the purpofe of propagating the 
 
 a Gen. ii. 18. 
 
 fpecies,
 
 Hufoands and Wive s. 
 
 j but for that of promoting his and 
 her own Felicity. And from hence it as 
 clearly follows, that what tends to defeat 
 this great end is contrary to the original 
 law of nature. 
 
 And who can doubt that corifiders human 
 nature, and the hiftory of domeftick fociety, 
 that Polygamy is fubverfive of the real in- 
 tereft and happinefs of both parties ? The 
 woman who is married to a man, has as 
 much right to his love, confidence, and fup- 
 port, as he has to hers. Their intereft ini 
 each other is mutual, and fince God has 
 made man male and female, why not equal? 
 But can it be imagined, that where others 
 are admitted to a copartherfhip with her iri 
 the marriage relation, me can have that en- 
 fire intereft in his affections to which me 
 poflefTes this natural claim b ? Or if that 
 
 b " Polygamy is not only inconfiftent with our forms and 
 *' the very letter of the marriage-contract, but with the 
 f< effehce of marriage, which lies in fuch a union and love 
 " as can only be between two. Ariftotls doth not allow there 
 " can be even perfect fricndjhip between more than two : 
 st much lefs, therefore, perfect love. 
 
 a.y-&. ' It is impoffible to be a friend to a great 
 many, 1 mean, to be in perfect friendfhip with them, as 
 it is impoffible to have a love for a great many at the 
 fame time.' Etb. F<r/ yap zifaf etAAoj AUTOS. ' For a 
 friend is a fecond felf.' Ibid.'* 
 
 WollaftoK's Relig. of Nat. delin. Sea. VIII. 
 
 L were
 
 146 Reciprocal Duties of 
 
 were poffible, the painful jealoufy that fhe 
 hath not fuch intereft in his affections, is an 
 evil to which, upon the common grounds 
 of equity, (he ought not to be fubjected. 
 But, were (he wholly free from this jealoufy, 
 and difpofed to acquiefce in the will of her 
 hufband, there would even yet be many in- 
 conveniencies and miferies refulting from 
 this mode of life to all parties, and more 
 efpecially in the end to the man himfelf, 
 who has thus unjufiifiably departed from 
 the original perfection of the marriage- 
 flate. 
 
 That thefe reafonings refpecting the ill- 
 tendency of Polygamy are juft, might be 
 largely proved by innumerable teilimonies 
 taken from facred and profane hiftory, and 
 indeed iniknces before our own eyes. But 
 in order to confirm the idea that the law of 
 nature is againft it, it {hall fuflice to ob- 
 ferve, that the contrary practice has obtained 
 among" moft civilized nations, who have beft 
 understood the rights of mankind, and the 
 true interefts of iociety. But to proceed, 
 this practice will be found upon enquiry to 
 be conformable, 
 
 II. To the Law ofCbrtft. 
 
 When the Pharifees put that enfnadng 
 queftion to our Saviour, " Is it lawful for 
 
 " a man
 
 Hujbands and Wives. 147 
 
 " a man to put away his wife for every 
 5< caufe?" He anfwers in the negative, It 
 is not ; telling them that " Whofoever 
 " fliall put away his wife, except it be for 
 " fornication, and mail marry another, 
 <c committeth adultery; and that whofo 
 " marrieth her which is put away, doth 
 "commit adultery"." And this decifion 
 he justifies, by referring them back to the 
 original institution of marriage, and the true 
 grounds and reafons of it. " Have ye not 
 " read, that he which made them at the 
 " beginning, made them male and female ? 
 " And faid, For this caufe fhall a man leave 
 <( father and mother, and fliall cleave to his 
 " wife : and they twain (hall be one flefhV 
 Now this recital of the words of the infti- 
 tution, to the purpofe of proving that a man 
 ought not to divorce his wife, puts it be- 
 yond a doubt that the phrafe of " a man's 
 " cleaving to his wife" intends more than 
 mere cohabitation, even nothing lefs than a 
 folemn contract between the two parties. 
 For if cohabitation only were meant, and 
 this conflituted marriage, it would not have 
 applied to the point it was brought to prove. 
 The queftion of the Pharifees was, Whether 
 
 < Matth. xix. 3, 9. d Ver. 4, 5. 
 
 L 2 a man
 
 148 Reciprocal Duties of 
 
 a man lawfully married (and more than co- 
 habitation was neceffary among the Jews to 
 conftitute marriage 6 ) might put away his 
 wife ? Now the words of the institution, 
 thus underftood, clearly juStify our Saviour's 
 conclulion. God, having made man male 
 and female, hath ordained that the man 
 mould cleave to his wife, that is, that they 
 two mould folemnly contract to become 
 man and wife, and fo cohabiting together 
 mould be one fleSh. " Wherefore," adds 
 our Lord, " they are no more twain, but 
 < one flem. What therefore God hath 
 *' joined together, let no man put afunderV 
 As if he had faid, " It is his will who has 
 " thus instituted marriage, that he who is 
 " lawfully married or contracted to another, 
 " mould not put her away, except it be for 
 " fornication." 
 
 But it is evident our Lord's reafoning 
 extends further than to the prohibition of 
 divorces, even to that of Polygamy. For, 
 firil:, he founds the marriage inftitution 
 upon the fad:, that God had in the be- 
 ginning made man male and female, one 
 woman to one man, which proportion, as 
 
 e See Deut. xxii. 23, 24. Where a virgin betrothed to a 
 man is exprefsly called his wife. 
 f Matth. xix. 6. 
 
 we
 
 Hujbands and Wives. 149 
 
 we have obferved before, hath generally 
 prevailed through the world. " For this 
 ** caufe," fays he, that is, " this being the 
 ** cafe that man was originally created male 
 " and female, a man fhould cleave to his 
 *' wife, one man to one woman." The rea- 
 foning is ftrong from the idea of the firft 
 pair to mankind's being diftributed into 
 pairs afterwards. But the tranfition from 
 the mention of a male and female, Adam 
 and Eve, to a marriage connection between 
 one man and many women, is very unna- 
 tural, if not abfurd and abfolutely incon- 
 cluiive. The terms too of the marriage 
 inftitution are conformable to the idea of 
 one man and one woman, and cannot, with- 
 out a manifeft force put upon them, be un- 
 deritood in a further latitude a man fhall 
 cleave to bis wife they twain, one man and 
 one woman, flail be one flefo they are no 
 more twain, but one flefli. Further, a pro- 
 hibition of Polygamy is manifeftly involved 
 in the very words by which our Lord pro- 
 hibits divorces, " Whofoever (hall put away 
 " his wife, except it be for fornication, and 
 f( Q\2\\ marry another, committeth adultery." 
 If our Saviour had meant to allow men to 
 have as many wives as they pleafe, however 
 he might have forbidden their parting with 
 L 3 any
 
 j jp Reciprocal Duties of 
 
 any of them, he could not, coniiftently with; 
 himfelf, have forbidden their marrying ana- 
 ther ; and made that, as he exprefsly does, 
 adultery. To ail which it muft be added, 
 .that what the difciples obferve upon the 
 occaiion, clearly proves that they understood 
 him to he an enemy to Polygamy. For 
 .otherwise with what propriety could they 
 have objected, " If the cafe. of the man be 
 " fo with his wife, it is not good to marry 2 ?" 
 Had they conceived that whilft our Saviour 
 forbad them to pu.t away their wives, he 
 allowed them to have others, they furely 
 would not have made this complaint. 
 
 The law of Chrift being thus exprefsly 
 again ft Polygamy., the whole tenor of the 
 New Teftament is again ft it alfo. We read 
 of none among the difciples who had more 
 wives than one. Particular care was taken, 
 as this evil .did prevail among the Jews, and 
 .fome fo circumftanced might be converted 
 to the chriftian faith, that yet bifhops and 
 .deacons mould be chofen from among thofe 
 that had but one wife. The apoftle's whole 
 difcpurfe concerning marriage, in the feventh 
 of the fir ft cpiftle to the Corinthians, beft 
 js with that idea of it we have been rer 
 
 ? Matth. xix. 10. 
 
 commending;
 
 Hujbands and Wives. 151 
 
 commending ; and he fpeaks in point to this 
 queftion when he fays, verfe the fecond, 
 f< Let every man have his own wife, and let 
 " every woman have her own hufband." 
 Occaiional references, too, to marriage in 
 the epiftles, fall in with our Saviour's no- 
 tion of the original purity and perfection of 
 that (late. And this is particularly obferv- 
 able in the account given us of it in the 
 chapter whence we have taken our text. 
 Indeed it is fufficient to remark the unity 
 of language obferved in the text itfelf; 
 " Let every one of you in particular, fo 
 " love his wife even as himfelf ; and the 
 " wife fee that (he reverence her hufband." 
 
 And now, the point thus eftablifhed by 
 the authority of the law of nature, and the 
 law of Chrift, that- the conjugal relation 
 ought to fubiift between, one man and one 
 woman only, the event of the queftion with 
 refpe6t to the Jews will not materially affect 
 us. Since, however, there is an intimate 
 and important connection between the 
 chriilian and jewifh difpenfations, and it 
 would be injurious to them both to fup- 
 pofe, that the law of nature and the law of 
 Mofes do in any inflance clam with each 
 other, it maybe proper to enquire how far, 
 and upon what grounds, Polygamy obtained 
 L 4 before,
 
 1 52 Reciprocal Duties of 
 
 before the coming of Chrift. It is admitted 
 that there were thofe among the Patriarchs, 
 and among the Ifraelites and Jews after- 
 wards, who had more than one wife : tho' 
 the pra&ice was not perhaps ib univerfal as 
 fome have imagined. But how xvas it, fay 
 you, that any good men, men who were 
 acknowledged to be fo by God, mould vio- 
 late the law of nature, and a law too which 
 Chrift has fince fo exprefsly eftabliflied ; 
 and not be reproved and punifhed for fuch 
 conduct ? 
 
 In order to our replying fatisfaftorily tq 
 this queftion, we muft, firft, fettle the true 
 idea of the law of nature. The law of na- 
 ture y or the moral law, is that code or com- 
 pendium of duties arising from our relation 
 to God and one another, which is difcover- 
 able by the dictates of reafon and confci- 
 ence. This is no doubt the law of God, 
 and is univerfal and unchangeable ; that is, 
 where fuch and fuch relations fublift, the 
 duties refulting from them are univerfally 
 and perpetually the fame. . But a change in 
 the relation, or in the circumftances of the 
 relation, may and often will occafion a 
 change in the duty ; while it ftill remains 
 true that the law of nature, or of God, is 
 invariably the fame. Thus, marriage be- 
 tween
 
 Ilujbands and Wives. 153 
 
 vvveen brothers and lifters is now generally 
 deemed contrary to the law of nature, but 
 in the beginning the law of nature required 
 it : that is to fay, the circumftances of the 
 relation are changed, and fo what was then 
 fit and neccflary is now unfit and improper. 
 To apply this reaibning to the matter 
 before us, the voice of nature in the begin- 
 ning, and through moft ages and parts of 
 the world down to the prefent time, hath 
 been againft Polygamy : and yet things may 
 have been fo circumftanced in fome ftates 
 and kingdoms, at certain periods, as to 
 uftify the tolerating it. The Athenians, 
 having been miferably wafted by a plague, 
 adopted this rneafure (which by their re- 
 gular conftitution was deemed impolitick) 
 for the purpoie of re-peopling their ftate k . 
 And Julius C<rfar, for the like purpofe of 
 increaling the commonwealth, had it once 
 in contemplation to introduce a law allow- 
 ing every man to marry as many wives as 
 he chofe *. And it is eafy to imagine, that 
 
 h Diog. Laer. Socrat. Lib. II. 26. 
 
 1 " Helvius Cinna tribunusplebis plerifque confeflus eft, 
 
 . e< habcifle fe fcriptam paratatnque legem, quam Caefar 
 
 '_' ferre juffifTet, quuih ipfe abeflet, uti uxores liberorum 
 
 f< qurercndorum canfa, quas, & quot du^ere vellet liceret." 
 
 Sueton. Jul. Caif. cap. 52. 
 
 in
 
 Reciprocal Duties of 
 
 in the early ages of the world there might 
 be reafons of a fimilar kind, in one place 
 and another, for this practice, which though 
 they would not abfolutely authorize it, yet 
 might confiderably Icflen the. evil of it. 
 The practice having once obtained, the in- 
 ordinate paiTions of men would naturally 
 enough precipitate them greedily into it. 
 And as the patriarchs emigrated -from 
 among idolaters and polygamifts, it is not 
 to be wondered that they brought away 
 with them fome of the evil cuftoms in 
 which they had been educated. Much lefs 
 is it to be wondered at, all things confi- 
 dered, that their defcendants the Ifraelites 
 mould copy after their progenitors in this 
 particular. Such a havoc k had Pharaoh 
 made among their male children, that, al- 
 though the providence of God prevented 
 his exterminating them, it is probable their 
 number, when they left Egypt, was con- 
 fiderably lefs than that of the females. And 
 this circumftance might, in their appre- 
 henfion, render that highly expedient to 
 which they felt thccnfelves ftrongly prone. 
 And the effect of example, cuilom, and 
 falhion we all know to be great. To which 
 it may be added, that the idea of the Mef- 
 fiah's originating among them, gave rife to 
 
 an
 
 Hujlands and Wives. 155 
 
 an ardent and univerfal wifh in the heads of 
 families to be the parents of a numerous 
 offspring, each one hoping that this illuf- 
 trious perfon might derive from his houfe. 
 And a wifli that was confidered as pious, 
 would naturally enough forward a practice, 
 to which men felt themfelves allured by 
 paffion and example. 
 
 How far all thefe circumftances may be 
 fuppofed to extenuate the evil of that, which 
 the law of nature in the beginning, and our 
 Lord Jefus Chrift iince, have abfolutely for- 
 bidden, we will not pretend to determine. But 
 certain it is, that though Polygamy vtzs per- 
 mitted, it was not eftablifhed by the law of 
 Mofes. And therefore it can in no fenfe be 
 faid that the law of Mofes has contradicted 
 the law of nature. Proviiion, indeed, Mofes 
 exprefsly made againft fome of the evils 
 which he clearly forefaw would be confe- 
 quent upon it k , (and which too is a pre- 
 fumptive argument againil the practice it- 
 felf) but this by no means proves that he 
 commanded it. Between toleration and 
 Eftablifhment there is a clear diflindtion. 
 This diilin&ion our Lord Has obferved in 
 accounting for divorces : and if the per- 
 
 k Pcut. xxi. 15, 16, 17. 
 
 mitting
 
 156 Reciprocal Duties of 
 
 mitting divorces infers nothing to the pre- 
 judice of the original law of nature in that 
 particular, as our Lord fhews by telling us 
 it was not fo in the beginning; I know not 
 why the permitting Polygamy among the 
 Jews, fbould be confidered as an argument, 
 that the voice of nature and of God was not 
 againft it in the beginning. But there was 
 no direct law to tolerate this practice. That 
 it was however permitted is evident from 
 the fact : and one may eafily conceive how 
 the Jews, who were not the beft reafoners, 
 might infer from the paflage juli now re- 
 ferred to, that Moles meant to permit it. 
 
 But it will here be faid, " Whatever 
 ** caufes might contribute to the prevalence 
 ?* of Polygamy among the Jews, is it not 
 " ftrange that their prophets fliould not re- 
 '* caonilrate againft the practice when it 
 !' arofe to any height, and occafionally at 
 '* leafl lead- back their attention to the ori- 
 " ginal inftitution from which they had de- 
 " parted ?" It is anfwered, this they did. 
 And a remarkable inftance we have of it in 
 the prophet Malachi. Having reprefented 
 the Jews as enquiring wherefore it was that 
 the Lord had not accepted their offerings ? 
 he anfwers, " Becaufe the Lord hath been 
 ** witnefs between thee and the wife of thy
 
 Hit/lands and Wives* 
 
 ( youth, againft whom thou haft dealt 
 " treacheroufly : yet is me thy companion, 
 " and the wife of thy covenant. And did 
 " not he make one ? yet had he the refidue 
 " of the fpirit: and wherefore one? that he 
 *' might feek a godly feed : therefore take 
 " heed to your fpirit, and let none deal 
 " treacheroufly againll the wife of his 
 " youth '." More proper words furely 
 could not have been chofen to exprefs the 
 nature, authority, and ends of the marriage 
 inftitution The woman is defcribed as 
 the wife of the mans youth, bis companion, 
 and the wife of his covenant. So that the 
 relation is the refult, not merely of co- 
 habitation, but of virtuous love, focial 
 friendihip, and folemn contract. The 
 ground of the relation is, God's having made 
 man male and female one one pair, one 
 couple. An important end he had in view 
 by this difpofition of things : for, as he was 
 able having the refidue of the fpirit, he 
 might if he pleafed have made more women? 
 than one, and given them in marriage to the 
 firft man : but he made only one woman 
 for one man, to the end that he might expeft 
 a virtuous, noble, and godly feed, the con- 
 
 1 Mai. ii. 14, 15. 
 
 trary
 
 158 Reciprocal Duties of 
 
 trary of which might be naturally appfe- 
 hended from one man's having connection 
 with many women. This interpretation 
 of the pafTage is fo eafy and natural, that it 
 would require no fmall ingenuity to perfuade 
 us to believe, that Polygamy was totally out 
 of the prophet's view, and that he meant 
 no more than to difluade the Jews from 
 divorcing their own proper wives, and 
 contracting marriage with their idolatrous 
 neighbours. 
 
 It remains now to be obferved, that the 
 prevalence of this practice in eaftern coun- 
 tries through a long courfe of years to the 
 prefent time, if the grounds and reafons of 
 it were duly weighed, would, inftead of 
 giving countenance to it, furnifh a ftrong 
 argument in favour of our firfr. proposition, 
 that the law of nature is againft it. Three 
 reafons induced Mahomet to interweave the 
 doctrine of Polygamy into his fyftem of re- 
 ligion. He wifhed to conciliate the regards 
 of the Jews to his impofture, among whom 
 this practice much prevailed at that time. 
 He well knew, from the paffion that pre- 
 dominated in his own breaft, that it would 
 be highly agreeable to that tafte for variety 
 and pleafure which ftrongly marks the cha- 
 racters of the orientalifts. And more than 
 4 this,
 
 Hujlands and Wives. 1 59 
 
 this, he clearly faw how exactly it would 
 fall in with thofe miferable notions of de- 
 fpotick power, which have from time im- 
 memorial tyrannized over thofe dark and 
 fuperftitious parts of the world. This laft 
 idea, efpecially when thoroughly unravelled, 
 would not only account for the prevalence 
 of this illicit practice, but clearly prove it 
 to be incompatible with the rights of na- 
 ture, and that equality which the great ends 
 of intellectual friendship and happinefs have 
 eftablifhed between the fexes. It is, how- 
 ever, enough for us, that our Lord Jefus 
 Chrift has abfolutely forbidden it, and 
 grounded the prohibition upon the purity 
 and perfection of the marriage ftate, as at 
 firft inftituted in paradife. 
 
 Having thus coniidered the main queftion, 
 Whether the conjugal relation can lawfully 
 fubfift between more than two perfons ? a 
 few words will fuffice refpecting the three 
 laft. They who enter into this relation 
 muft be competent to the marriage con- 
 tract. " A man (hall leave father and ino- 
 " ther, and {hall cleave to his wife : and 
 " they twain (hall be one flefh." The par- 
 ties mull be of an age, that will allow of 
 their withdrawing from the immediate in- 
 fpectiori and care of parents ; and that will 
 
 enable
 
 1 60 Reciprocal Duties of 
 
 enable them, without injury to themfelves 
 and fociety, to accede to the marrjage- 
 contradT:, and fulfil the duties of it. In- 
 ceftuous marriages are by this defcription 
 forbidden : as likewise all fuch other al- 
 liances as do manifestly defeat the ends of 
 the institution. The marriage - covenant 
 ihould like wife be attefted by proper wit- 
 nefles, that the validity of it may be de- 
 fended. And they who are thus joined to- 
 gether are not to be put afunder, unlefs the 
 adulterous commerce of either party with 
 other perfons diflblve the matrimonial bond; 
 which it certainly does, fince the end of the 
 marriage - contract, namely, * that they 
 " twain might be one ftefh," is thereby 
 defeated; 
 
 What has been thus obferved c6ncerning 
 the nature, authority, and grounds of the 
 conjugal relation, will open the way for a 
 conlideration of the duties enjoined in our 
 text. 
 
 PART II. 
 
 HAVING taken a general view of the 
 
 nature, authority, and ends of the conjugal 
 
 relation, we proceed now to confider the 
 
 duties of it^ They are all comprehended 
 
 2 in
 
 Hit/bands and Wives. i 6 i 
 
 in the ideas of Love on the one part, and 
 Reverence on the other -, and are enforced, 
 in the text and context, by confiderations 
 both of nature and religion. But as the 
 right difcharge of thefe duties, and thehap- 
 pinefs refulting thence, very much depend 
 upon a correfpondence of character, af- 
 fections, and circumftances between man 
 and wife, it may be proper, before we pro- 
 ceed, to lay down fome rules to be obferved 
 in the forming this important connection. 
 
 Here we will venture to recommend, iri 
 the firft place, an early period of life as the 
 fitteft for entering into this relation* By 
 early life I mean that age when a perfon, by 
 the general confent of mankind, is deemed 
 fui juris, or at his own difpofal. Alliances 
 formed previous to this are often followed 
 with very pernicious confequences^ as they 
 are in fome inftances the refult of the in- 
 terefted views of others, rather than the 
 judgment and attachment of the parties 
 themfelves -, and as in too many others they 
 are the effect of a childifh paffion, wholly 1 
 unreftrained by prudence and confideration. 
 And, on the contrary, marriages contracted 
 at a later period often fail of attaining the 
 happinefs propofed; as the heart is then 
 lefs fufceptible of the warmth of generous 
 M love
 
 1 62 Reciprocal Duties of 
 
 love than in youth, the mind is occupied 
 with ideas of increafing wealth, and habits 
 are formed which will not eafily yield to 
 controul. The marriage connection there- 
 fore, agreeable to the plain dictate of nature, 
 mould in the general take place in youth ; 
 and the rather as hereby a barrier is formed 
 againft many very dangerous temptations to 
 which fingle life is expofed. 
 
 The concurrence of parents and friends 
 will ever be an object of great confequence 
 with virtuous and confiderate young people. 
 The tender affection of thofe from whom 
 under God they received their exiftence, 
 the juft authority with which nature has 
 inverted them, and the prudence and expe- 
 rience they derive from age, are all ftriking 
 reafons why children mould pay a religious 
 regard to their judgment, advice, and con- 
 fent in all affairs, but efpecially in thefe 
 matters. And it is an argument of very 
 commendable good fenfe and difcretion in 
 youth, fo to conduct themfelves in the ma- 
 nagement of this important buiinefs, as to 
 fecure, if poffible, the approbation and 
 refpect of all around them. 
 
 But what demands the principal attention 
 of thofe who mean to form this connection, 
 is the fubfiftence of a fincere friendship 
 
 and
 
 Hufbands and Wives. 163 
 
 and cordial afFedion between themfelves. 
 Without this the duties of the marriage- 
 ftate will be ill-difcharged, and the hap- 
 pinefs it propofes never attained. Previous, 
 therefore* to either party's fuffering their 
 affections to be engaged, it will certainly 
 be their intereft to confider well what pru- 
 dence fuggefts, on the important queilions 
 refpeding Religion Natural Temper . 
 Good Senfe Worldly Circumjlances and 
 External Accomplijhments. 
 
 I. Religion I mention firfb, not only be- 
 caufe it is the moft important concern of 
 all, but becaufe the exhortation in our text 
 is addrefled to thofe hufbands and wives who 
 make a profeffion of it. 
 
 Here my young friends, efpecially thofe 
 of them who are the children of pious pa- 
 rents, will allow me to expoftulate with 
 them a moment, on the prodigious impor- 
 tance of their becoming truly religious, and 
 devoting themfelves to the fervice of Chrift 
 in his appointments, before they think of 
 changing their condition, and entering jon 
 the cares and bufineiTes of life. The inat- 
 tention of perfons at this interefling period 
 to the concerns of their fouls, is often fol- 
 lowed with the moft unhappy confequences. 
 It precludes them from fome of the nobleft 
 M 2 enjoy-
 
 1 64 Reciprocal Duties of 
 
 enjoyments, deprives them of the beft fup- 
 ports under affliction, and leaves them to 
 the mercy of a thoufand temptations, with 
 which they will be almoft inftantly affaulted. 
 And it is worthy of particular notice, that 
 few, comparatively fpeaking, who have be- 
 gun the world without firft giving them- 
 felves up to God, have ever after had a heart 
 to concern themfelves about thefe matters. 
 And how fad a fight ! to fee a young perfon 
 launching out on the ocean of life without 
 compafs or rudder to fteer by, and, whether 
 he makes a profperous or adverfe voyage in 
 regard of his temporal interefts, yet milling 
 in the end of the haven of everlafting hap- 
 pinefs ! O be intreated then to remember 
 your Creator in the days of your youth -, 
 and, whatever you neglect, to mind the one 
 thing needful, and to chufe the better part 
 which mail not be taken from you ! 
 
 But to return. Religion having been 
 your own grand object, much depends upon 
 your forming an alliance with a perfon, who 
 is not only virtuous and fober, but of the 
 fame character in this refpect with yourfelf. 
 The conjugal relation is the moft intimate 
 and endearing in nature : but what happi- 
 nefs is to be expected in this connection, 
 where the one party has a tafte for the re- 
 fined
 
 Hujbands and Wives* 165 
 
 fined pleafures of piety and devotion, and 
 the other has a total averfion to them ? 
 " Be ye not," fays the apoftle, " unequally 
 " yoked together with unbelievers : for 
 " what fellowship hath righteoufnefs with 
 " unrighteoufnefs? And what communion 
 " hath light with darknefs? And what con- 
 " cord hath Chrift with Belial ? Or what 
 " part hath he that believeth with an in- 
 "fidel m ?" This reafoning is fo clear, that 
 it mould not be thought ftrange if their 
 fmcerity is fufpecled who can, under a pro- 
 feffion of religion, for the fake of worldly 
 emolument, join hands for life with thofe 
 they have reafon to believe are wholly de- 
 fHtute of the fear of God. So great was 
 Rebekatis concern for fecuring her fon Jacob 
 from all temptation to fall in with the idola- 
 trous practices of the heathens, that me fays 
 with paffionate anxiety, " If he take a wife 
 " of the daughters of Hetb, what good fliall 
 " my life do me n ?" 
 
 But this is not all. As religion on the 
 one part renders a fenfe of it on the other 
 .an indifpenfible pre-requifite to the mutual 
 happinefs of the marriage- ftate 3 fo prudence 
 teaches that regard mould be paid, if cir- 
 
 ro 2 Cor. vi. 14, 15. " Gen. xxvii. 46. 
 
 M 3 cumftances
 
 Reciprocal Duties of 
 
 cumftances will any way admit of it, to a. 
 uniformity of fentimenf and practice in the 
 mode of profeffing it. This advice is th<? 
 refult not of bigotry or attachment to a 
 party, but purely of a wifh to preclude every 
 the leaft occafipn of mifapprehenfion and 
 coolnefs from a relation, wherein the moil 
 perfect union is certainly defirable. If how- 
 ever, in fome cafes, this advice cannot be 
 complied with, good fenfe and good nature, 
 where thefe happy qualities are joined with 
 a religious character, will know how to 
 overrule thofe inconveniences, which dif- 
 ference of opinion about leffer matters 
 might otherwife render unavoidable. But 
 certainly the apoflolick exhortation, to 
 chriftians in general, to ," be of one accord, 
 5* and of one mind ," may with peculiar 
 emphaiis be addreffed to chriftians in the 
 conjugal relation. 
 
 And now the only thing to be further 
 pbferved under this particular of religion, 
 is, that a young perfon having made up his 
 pind upon the queftion of the indifpenfible 
 Importance of piety in the object of his 
 choice, ought moft devoutly to implore the 
 direction and bleffing of divine providence 
 
 f Philip, ii. ?, 
 
 ra
 
 Hujlands and Wives. 167 
 
 in this momentous concern. If we are to 
 acknowledge God in all our ways, it is no 
 doubt our duty to acknowledge him parti- 
 cularly in this -, and in fo doing we may be 
 afTured he will direct our fteps. The ex- 
 ample of the patriarch Abraham, in the 
 prudent and religious attention he paid to 
 the fettlement of his fon j the faithful and 
 devout manner in which his fervant exe- 
 cuted the embalTy on which he fent him; 
 the regard which the relations of Rebekah 
 fhewed to the divine providence, by ac- 
 knowledging that " the thing proceeded 
 " from the Lord ;" and the piety of Ifaac 
 when he received her, and led her into her 
 mother's tent, are all circumftances in the 
 Mofaic hiftory well deferving our frequent 
 contemplation p . Nor will the contem- 
 plation of them fail of affording real enter- 
 tainment to all thofe, who have good fenfe 
 and refolution enough to avow, in the pre- 
 fence of a giddy world, the alliance there is 
 and ought to be between religion and the 
 conjugal relation. 
 
 2. Natural temper is the next thing to 
 be confidered. 
 
 P Gen. xxiv. 
 
 M 4 To
 
 Reciprocal Duties of 
 
 TQ this we give the precedence before 
 jthe following particulars, becaufe it hath a 
 more immediate and direct influence on the 
 happinefs of the marriage-ftate than either 
 of them. Good-nature is of importance ii) 
 all focial connections, but more efpecially 
 in this. It fattens the knot love has tied, 
 and confirms the union friendship has 
 created. It infufes fweetnefs into all the 
 intercqurfes of this endearing relation, alle- 
 viates the cares and troubles which attend 
 the bringing up a family, and facilitates the 
 various duties of domeilick life. Whereas 
 the contrary difpofition, efpecially if it 
 prevails in both parties, draws after it the 
 greateft inconveniencies and miferies, either 
 frequent contentions, or elfe diftance and 
 referve, and in the end confirmed difguft 
 and hatred. This is a point therefore to be 
 confulted with great attention. How happy 
 where each ftrives to outvie the other in 
 fweetnefs of temper and gentlenefs of man- 
 ners ! Thefe amiable qualities are, however, 
 jeaft to be difpenfed with on the fide of the 
 woman, fince they are generally deemed 
 congenial to that fex, and the want of them 
 deprives them of moft of their other charms, 
 aj)d renders them incapable of properly dif- 
 
 charging
 
 Hujbands and Wrves. 169 
 
 charging the duties peculiar to their depart- 
 ment. 
 
 And here we fhould not forget to obferve, 
 that good nature is the proper and imme- 
 diate attendant on religion. This infpires 
 that, or however has a confiderable influence 
 to correct, if not entirely cure, an acrimo- 
 nious temper : and fo it is of great ufe to 
 affift both hufband and wife in the obedience 
 they render to the admonition in our text. 
 Some may affect to think and fpeak of reli- 
 gion as a fevere gloomy kind of bufinefs; 
 but the reverfe is the cafe. It does not, in 
 its natural operation, deprive youth of that 
 fprightlmefs, pleafantry, and agreeablenefs, 
 which marks that period of life, but tends 
 rather to promote it. For furely this fci- 
 ence is the moft enlivening and benevolent, 
 as well as improving, that they who are 
 riling into life can poffibly be inftructed in. 
 And, having drank deep into the fpirit of 
 it, how is it poffible for a huiband though 
 he were a churl before to be other than 
 humane and kind ! and for a wife, however 
 unhappy her natural temper might be, not 
 to become in a degree ibit and yielding! 
 " The former will love his wife even as 
 " himfelf, and the latter will fee that me 
 I*, reverence her huiband. " 
 
 3. Good
 
 1 70 Reciprocal Duties of 
 
 3. Good fenfe was the third particular 
 mentioned. 
 
 This, befides the reputation of it, is of 
 no fmall importance to enable perfons, in 
 this relation, to manage their affairs with 
 advantage and fuccefs. Indeed there are 
 fbme occupations and profeflions in life 
 which require more knowledge, ingenuity, 
 and acquaintance with the world than 
 others. And the domeftick concerns of 
 fome families are fo circumftanced, as to 
 render prudence and attention of greater 
 confequence than in other families. But 
 be our rank and flation in life what they 
 may, good fenfe, if properly ufed, will avail 
 not a little to fecure us from many evils 
 that could not well be otherwife avoided, 
 and to procure us many comforts which 
 would otherwife be foregone. Infomuch 
 that it has been often obferved of fagacity 
 on the fide of the man, and ceconomy of the 
 woman, that they are of greater account at 
 the fetting out of life than a confiderable 
 fortune already got to their hands. The 
 good fenfe of Abigail availed her hufband 
 more than any portion he might be fup- 
 pofed to have received with her from her 
 parents. And it was this that gave the 
 finifhing hand to the flriking portrait the 
 
 wife
 
 Hujbands and Wives. 171 
 
 wife man draws of the virtuous woman in 
 the Proverbs. 
 
 It fhould here be further obferved, that 
 one grand end propofed by the conjugal re- 
 lation is, as we have feen, the mutual parti- 
 ticipation of intellectual pleafures. But, 
 without fome good degree of natural un- 
 derftanding, this end is not to be attained. 
 Indeed multitudes have neither ability nor 
 tafte for improvements in knowledge j and 
 it is very poffible poor low grovelling minds, 
 united in this relation, may be fufceptible 
 of little pain from ignorance. But where 
 the contrary is the cafe, how much are the 
 joys of life heightened and improved by fre- 
 quent intercourfes on fubjecls civil, moral, 
 and religious ! And what enlivening plea- 
 fures are often felt from the collifion of 
 mafculine fenfe on the one fide, with a 
 brilliant* imagination on the other; efpe- 
 ,cially where the. former is free from over- 
 bearing pedantry, and the latter from dif- 
 gufting affectation ! Not to fay, likewife, 
 what mighty effedt good fenfe hath to re- 
 ftrain the natural impetuofity of the paffions, 
 and to regulate and ibften the manners of 
 perfons, in this interefting connection, to- 
 wards each other. 
 
 4. As to Worldly Circumjlances* 
 
 No
 
 172 Reciprocal Duties of 
 
 No doubt it is contrary to all idea of 
 prudence and humanity, for young people 
 to enter into this relation, without any 
 reafonable profpect of being able to provide 
 for themfelves and their families. A ftep 
 of this fort has often been followed with 
 very unhappy confequences. On the con- 
 trary, to forbear forming the marriage con- 
 nection, purely becaufe there is not fuch a 
 fortune on either fide as will enable a man 
 to fupport a family independent of bufinefs, 
 is a conduct very nearly as cenfurable as the 
 former. For furely it is the duty of every 
 one who is rifing into life to do fomething 
 towards his own fubfiftence and that of his 
 offspring, and not to depend entirely on the 
 induflry and fuccefs of thofe who have gone 
 before him. His own real intereft, and 
 that of fociety in general, requires it: for 
 flothful inactivity is alike inimical to the 
 one and the other. But, in regulating our 
 views on this matter, regard is to be had to 
 our rank of life, to the kind of education 
 we have had, and to the ftation we are to 
 11. And, however an equality of cir- 
 cumftances may in many initances be pro- 
 perly regarded, yet doubtlefs there are cafes 
 wherein this rule may with good reafon be 
 difpenfed with. Where there is wealth on 
 4 the
 
 Hujbands and Wives. 173 
 
 the one fide there may be confiderations 
 fufficient to balance that idea on the other. 
 On the whole, there is a perfect harmony 
 between the counfels of piety and prudence: 
 that of the former is, " Be moderate in thy 
 " defires, feek not great things for thyfelf:" 
 that of the latter, " Let not thy paffions, 
 " through inconfideration, precipitate thee 
 c< into all the anxities of indigence and 
 " want." The order in which we have 
 placed the particular now in view makes it 
 yield the palm to religion, good nature, and 
 good fenfe; and at the fame time leaves it 
 not wholly at the mercy of what neverthelefs 
 has a juft claim to our tender and affectionate 
 efleem, and that is, 
 
 5. External Accomplifoments. 
 
 Of which I mall only obferve, that whe- 
 ther they are the gifts of nature, or the fruit 
 of education, they often make fuch impref- 
 fion, and very properly too, upon the hu- 
 man heart, as fails not, in connection with 
 the three firft particulars mentioned, to unite 
 the affections by a band that nothing but 
 death can diffolve. Yet, ere the paffions 
 are captivated, the maxim of the wife man. 
 mould be well confidered, " Favour is de- 
 " ceitful, and beauty is vain : but a woman 
 " that feareth the Lord, me mail be praifedV 
 
 * Prov. xxxi. 30. 
 
 And
 
 174 Reciprocal Duties of 
 
 And now two perfons connected upon the 
 principles we have prefumed to eftablifh, 
 cannot poffibly be indifpofed to a chearful 
 compliance with the admonition in our text. 
 Nor need we, after what has been faid, take 
 any particular pains either to explain or en- 
 force the duties the apoftle here fo earnestly 
 recommends. They are all comprehended 
 under the general ideas of Love, on the part 
 of the hufband ; and Reverence, on that of 
 the wife. 
 
 I. It is the duty of the hufband to love 
 his wife. Let every one of you in particular, 
 fo love his wife even as himfelf. 
 
 And indeed how is it poiTible that a man 
 fhould conceive a pleaiing idea, not only of 
 the external accomplimments of a woman, 
 but of. her underftanding, difpofition, and 
 piety 'fo conceive of them as to perfuade 
 her, on the grounds of correfpondent af- 
 fections, to join hands with him in this 
 moft intimate relation, and not love her ? 
 And we may be fure a paffion thus kindled 
 in his breaft will not languifh and die away: 
 it will rife into a -fteady, unextinguimable 
 flame a flame which the endearing inter- 
 courfes of virtuous friendship will daily fan, 
 and the moft tempeftuous ftorms of worldly 
 adverfity will not be able to put out. Her 
 4 character
 
 Hujbands and Wives. 175 
 
 character he will efteem and honour, her 
 interefts civil and religious will lie near his 
 heart, and to her perfon he will feel a firm 
 and unalterable attachment. Partiality in 
 her favour will ever induce him to place her 
 in fuch a light as lhall fecure to her, and of 
 confequence to himfelf, refpedl from all his 
 acquaintance and connections : for " the 
 " woman is the glory of the man r ." Her 
 health, eafe and happinefs he will affiduoufly 
 confult. His anxious attention to bufinefs 
 will be excited and foftened by the profpect 
 of her fharing with him in all the fruits of 
 his honeft labours. " He that is married," 
 fays the apoftle, " careth for the things 
 " that are of the world, how he may pleafe 
 " his wife 8 ." Amidfl the toils of the day 
 he will comfort himfelf with the hope of 
 enjoying her tender and enlivening difcourfe 
 in the evening. Her prefence, furrounded 
 with her offspring, the dear pledges of their 
 mutual love, will render his own manfion, 
 however plain, far more chearful and agree- 
 able to him than any other houfe he may 
 occalionally vifit. The anxieties and cares 
 attendant upon her maternal and domeftick 
 character, he will in every pomble way 
 
 r j Cor. xi. 7. * i Cor. vii. 33. 
 
 foothe ;
 
 176 Reciprocal Duties of 
 
 foothe ; and endeavour by a thoufand en- 
 dearing exprefiions to allay the fears inci- 
 dental to female tendernefs. When (he is 
 happy he will be happy j when flie is af- 
 flicted he will be afflided with her. To 
 her he will on all occafions unbofom his 
 foul, and " his heart will fafely truft in 
 " her : and while her children rife up and 
 " call her bleffed, with great affection and 
 " delight he alfo will praife her V If, in 
 fine, a crofs accident at any time occafions 
 an hafty fally of the paffions, love will 
 quickly reprefs the heat, and by renewed 
 expreffions of tendernefs add ftrength to a 
 friendmip which no adverfe circumftance 
 can diffolve. But it were endlefs to enu- 
 merate all the various happy fruits of con- 
 jugal affection. Thofe, however, of a reli- 
 gious kind deferve our particular attention. 
 But the limits of this difcourfe will allow 
 us only to obferve, that the man who has 
 formed this connection with a due regard 
 to the moft important of all concerns, will 
 no doubt " dwell with his wife," as the 
 apoftle Peter exprefTes it, " according to 
 " knowledge, as being an heir together 
 " with her of the grace of life V Love 
 
 * Prov. xxxi.li. 28. i Pet. iii. 7. 
 
 Will
 
 Hujlands and Wives. 177 
 
 will fweeten their religious counfels an4 
 intercourfes, and add fervour to their united 
 addrelfes to Heaven : and fo ' their pray- 
 " ers," to life the language of the fame 
 apoftle, " will not be hindered V 
 
 But we mufl not pafs on without re- 
 marking the very ftrong terms, by which the 
 text marks the ardency of that affection it 
 requires of the hufband towards the wife. 
 " Let every one of you fo love his wife even 
 " as himfelf." And again, " Men ought 
 " to love their wives, as their own bodies : 
 *' he that loveth his wife, loveth himfelf. 
 " For no man ever yet hated his own flefli : 
 " but nourimeth and cherifheth it y ." Lan- 
 guage this, which, if that latitude were 
 admitted in the conjugal relation which 
 fome men have contended for, would lofe 
 all, or at leaft a great deal, of its propriety 
 and force. The relation is very intimate. 
 A man is to leave father and mother, and 
 cleave to his wife, and they twain are to be 
 one flem. It is not, therefore, general good- 
 will, or friendly refpect only, which this 
 the moft endearing of all connections de- 
 mands. No. Confidering her as part of 
 himfelf as one with himfelf, his heart, 
 
 * i Pet. iii, 7, r Ver. 28, 29. 
 
 N his
 
 178 , Reciprocal Duties cf 
 
 his foul, his affections ought to be indif- 
 folubly knit to her*. So and fo only will 
 the falutary ends which divine benevolence 
 has propofed by the marriage institution, be 
 happily and effectually anfwered. And now 
 from the man let us turn our attention to 
 the woman. 
 
 II. It is the duty of the wife to pay all 
 due honour to her hufband. " Let the wife 
 "Jet that ft e reverence her hujband" 
 
 The reverence here required is not that 
 obfequious flavim kind of fubmiffion, which 
 oriental polygamies haughtily demand of 
 the women of their Haram, who " are 
 " afraid with no fmall amazement 3 ." But 
 a kind of refpect which the piety and good 
 fenfe of the wife will teach her is due to 
 the rank her hufband holds in the creation; 
 and which her good nature, and the tender 
 affection me feels for him, will difpofe her 
 to pay him. A tribute not exacted on his 
 part, but chearfully rendered on hers; he 
 
 yvv&t)to< ;/ < 
 
 AA,' at NJ-y^wc JW/XAT-, <rv/jt.7ra.$)sv''T& x,a.t 
 vn fvvoia,. The authority which a hufband 
 has over his wife fhould not be like that of a jnafter over 
 his fubftance, but like that of the foul over the body, he 
 fympathizing with her, and in benevolence poffefling one 
 common nature with her. " Plut. 
 * Pet. iii. 6, 
 
 remem-
 
 and Wives. 
 
 remembering that " the man is by the 
 " woman," and fhe that " the woman was 
 * created for the man V That under- 
 ftanding, fagacity, and knowledge of the 
 world in which the hufband, " who is the 
 f{ head of the woman d ," is fuppofed to ex- 
 cel ; and that Strength, refolution, and firm- 
 nefs of mind with which Providence has 
 endowed him for the purpofe efpecially of 
 defending the rights and promoting the 
 interefts of his family, juftly entitle him to 
 her reverence and obedience. She will 
 therefore " be in fubje&ion to her hufband, 
 " even as Sarah obeyed Abraham, calling 
 tf him Lord e $" and " fubmit herfelf unto 
 " him, as unto the Lord V ar *d " as it is 
 " fit in the Lord s ." Nor will he forget 
 that, as it is her duty to yield to his opi- 
 nion in all thofe matters efpecially on which 
 the qualities juft mentioned enable him to 
 determine better than her, fo there are 
 queftions which it will be his interefl and 
 prudence to fubmit to her decifion : for the 
 fame apoftle who has admonished " wives 
 " to fubmit themfelves to their own huf- 
 " bands h ," has alfo exhorted us all "to 
 
 c i Cor. xi. 9. 12. d Ver. 3. 
 
 e i Pet. iii. 5,6. f Eph. v. 22. 
 
 i Col. iii. 1 8. h Eph. v. 22. 
 
 N 2 " fubmit
 
 1 8o Reciprocal Duties of 
 
 " fubmit ourfelves one to another in the 
 "fear of God 1 ." 
 
 That reverence then which the text re- 
 quires, is founded in reafon and affection, 
 and will exprefs itfelf in various ways, 
 which will not fail to contribute greatly to 
 their mutual welfare and happinefs. His 
 character for piety, good-fenfe, and pru- 
 dence, foe will on every occafion endeavour 
 to place in fuch a point of light, as to attract 
 the regards of all her acquaintance, and 
 more efpecially of his children and fervants, 
 not affecting to outfhine him in any of thefe 
 excellencies. Fond of viewing him through 
 the flattering, but commendable, medium 
 of conjugal partiality, his virtues will mag- 
 nify in her tender eye, and his imper- 
 fections recede from her view. His temper 
 fhe will afliduoufly confult, and by yielding 
 to his will, in inftances where confcience 
 is not concerned,*fhe will gain an afcendency 
 over him, which me will fecurely enjoy 
 without feeming to poflefs it. Efteern and 
 affection will be fo blended in her breafr, 
 that her fweet and refpectful demeanour to- 
 wards him in her houfe, and among all her 
 connections, will ftrike every obferver as 
 
 Eph. v. 21. 
 
 the
 
 Hujbands and Wives. \ 8 1 
 
 the foft impulfe of nature, rather than the 
 refult of ftudied prudence. In fhort, a re- 
 verence thus flowing from love, and ex- 
 preffing itfelf in inftances too numerous to 
 be here recited, will not fail to fecure to 
 her in return the tribute of admiration and 
 efteem, as well as affection and delight. 
 
 Whether any who called themfelves 
 chriftians in the early age of the church, 
 were defective in the duty here enjoined, 
 and that might give occasion to the mode 
 of expreffion ufed in the text, " Let the 
 " wife fee that fhe reverence her hufband," 
 is not for me to fay : it is, however, plain 
 from the general tenor of the apoftle's rea- 
 foning in this context, that he meant rather 
 to allure each party to their duty by the 
 gentle perfuafions of affection and intererr., 
 than to impel them to it by the flern dic- 
 tates of authority. 
 
 Having thus explained the duties recom- 
 mended in our text, we might proceed to 
 enforce them by a great variety of arguments 
 arguments taken from nature, reafon, in- 
 tereft, the good of fociety, the confent of 
 the wifefl and bed of men, ftriking exam- 
 ples held up to our view in the fcriptures, 
 and the pofitive command of God. But 
 waving thefe, we mall confine ourfelves to 
 N 3 that
 
 1 82 Reciprocal Duties of 
 
 that argument on which the apoftle fo largely 
 and fo happily infifts in this context, and 
 \vhich is addrefTed to all the noble pafiions 
 and generous feelings of a truly chriftian 
 heart : I mean, the relation fubfifting be^ 
 tween our Saviour and his church. " Wives, 
 " fubmit yourfelves unto your own hufbands, 
 *' as unto the Lord. For the hufband is the 
 (t head of the wife, even as Chrifl is the 
 " head of the church, and he is the Saviour 
 " of the body. Therefore as the church is 
 " fubjecT: unto Chrift, fo let the wives be 
 <f to their own hufbands in every thing. 
 " Hufbands, love your wives, even as Chrift 
 " alfo loved the church, and gave himfelf 
 " for it : that he might fandify and cleanfe 
 " it with the warning of water, by the word, 
 " that he might prefent it to himfelf a glo- 
 *' rious church, not having fpot or wrinkle, 
 *' or any fuch thing : but that it mould be 
 " holy an4 without blemiih. So ought men 
 " to love their wives, as their own bodies: 
 " he that loveth his wife, loveth himfelf. 
 " For no man ever yet hated his own flefh : 
 " but nourifheth and cheriflieth it, even as 
 " the Lord the church : for we are members 
 << of his body, of his flefh, and of his 
 t* bones k ." Here allow me to defcant, a 
 
 k Eph. v. 22 30. 
 
 few
 
 Hujbands and Wives. 183 
 
 few moments, on the love which Chrift 
 bears to his church, and on the duty his 
 church owes, and is fincerely difpofed to 
 render to him. 
 
 i. As to Chrift, how tranfcendently great 
 is the love he bears to his church ! 
 
 He, the Son of God, deigned to aflume 
 human nature, and, at an expence which 
 angels cannot compute, to efpoufe the 
 church to himfelf ! " He gave himfelf for 
 " it." Hear, O heavens ! and be aftonifhed, 
 O earth ! Corruptible things, fuch as filver 
 and gold, could not redeem us. A ranfom, 
 like that paid for the Ifraelitim church, 
 even the blood of the firft-born of Egypt, 
 was not of fufficient value. Nothing lefs 
 would avail than his own moft precious 
 blood the blood of a lamb without blemifh 
 and without fpot. Such was the price 
 juftice demanded, fuch the price love ren- 
 dered. He was made fleih and tabernacled 
 among us. He 'bore our griefs and carried 
 our forrows ; and at length, on a crofs, 
 without the gates of Jerufalem, he offered 
 his life a facrifice for fin. Behold him, 
 chriftian, extended on the accurfed tree; 
 lee the vital blood flowing in purple tor- 
 rents from his wounded heart ! his heart, 
 the feat of love! of love that paffeth know- 
 N 4 ledge t
 
 1 84 Reciprocal Duties of 
 
 ledge! fo hath he united the church to 
 himfelf. So is he become *' the head of 
 " the church, and the Saviour of the body 5 
 " and we members of his body, of his flelh, 
 " and of his bones." We were unworthy 
 of fuch an union, and incapable in our de- 
 praved ftate of thofe exalted joys which re- 
 fult from it. He has, however, provided 
 the necelTary means for " fandtifying and 
 <f cleanfing us, even the influences of his 
 " Spirit, and the inftrudlions of his word." 
 And in due time, having by a thoufand 
 expreffions of the moft endearing affection 
 " nourilhed and cherifhed his church, he 
 " will prefent it to himfelf a glorious 
 " church, without imperfection, fpot, or 
 " blemifh." Thus " prepared as a bride 
 " adorned for her hufband," the marriage 
 {hall be confummated. A voice {hall be 
 heard out of heaven, faying, " Behold, the 
 " tabernacle of God is with men, and he 
 " will dwell with them, and they (hall be 
 " his people, and God himfelf mail be with 
 " them, and be their God '." 
 
 And now hath Chrift thus loved his 
 church ? loved it with a love fo free, ge- 
 ne.rgus^ ardent, and conftant ? Ought. not 
 
 1 {lev. xxi. 2, 3,
 
 Hujbands and Wives. 185 
 
 ye hulbands, I mean you more efpecially 
 who are the friends and difciples of Chrift, 
 to imitate his example ? ImpreiTed with a 
 deep fenfe of this unparalleled inftance of 
 friendmip and benignity, ought not your 
 breafts to glow with an affection towards 
 your wives refembling that which he bears 
 to you ? It is an argument addrefTed to the 
 tendered feelings of your hearts, it is irre- 
 fiftible. On the other hand, 
 
 2. From the duty which chriftians readily 
 acknowledge they owe to the divine Sa- 
 viour, in return for his love to them, there 
 arifes a powerful argument, if fuch be need- 
 ful, to perfuade the wife to reverence her 
 hufband, in return for the love he bears 
 towards her. 
 
 Attention, confidence, fubmiffion, and 
 obedience, are duties which no doubt 
 Chrift may juftly challenge of us, fince he 
 hath loved us, and redeemed us unto God 
 by his blood. Efpoufed as we are to him,, 
 we are no more our own but his. He is 
 our head, he is our Saviour, and we are one 
 with him. And what is his language to 
 us? It is this, " Hearken, O daughter, and 
 *"' coniider, and incline thine ear; forget 
 <* alib thine own people, and thy father's 
 t( houfe. So fhall the king greatly defire 
 3 " thy
 
 1 86 Reciprocal Duties of 
 
 " thy beauty : for he is thy Lord, and wor- 
 " fhip thou himV The reafonablenefs of 
 all this every individual that compofes the 
 church of Chrift readily admits; and af- 
 fection fweetly inclines them to that fub- 
 mifTion which duty and interest demand of 
 them. 
 
 Ought not then the wife, remembering 
 that Ihe holds the fame relation to her 
 hufband which the church ftands in to 
 Chrift, to conduct herfelf towards him in a 
 fimilar manner ? Since he is her friend, her 
 guardian, her head, her felf ; fince he loves 
 her with a tender, prevailing and conftant 
 affection ; and is willing to endure any 
 hardships and fufFerings for her fake ; ought 
 flie not in return to love him, to repofe an 
 entire confidence in him, to pay a refpectful 
 deference to his judgment and will in all 
 things, and to fubmit herfelf unto him as 
 unto the Lord ? She ought. And to this 
 fentiment the heart, as well as the hand, 
 of every virtuous and pious wife will chear- 
 f ully fubfcribe. 
 
 To clofe the whole. It may be prefumed 
 from what has been faid, indeed it would 
 pe an unkind reflection to admit a doubt of 
 
 Pf. x!v. 
 
 it,
 
 Hit/bands and Wives. 187 
 
 it, that all who have drank into the gene~ 
 rous and noble fpirit of the gofpel, whatever 
 may be the temper and demeanour of others, 
 will readily fall in with the duties we have 
 been recommending. In obedience to the 
 mild and gentle authority of Jefus Chrift 
 their Saviour and King, as well as to the 
 dictates of their own reafon, and the feelings 
 of their own breads, " every fuch huiband 
 *' in particular will fo love his wife even as 
 " himfelf, and every fuch wife will af- 
 f< feclionately reverence her hufband," 
 
 DISCOURSE
 
 DISCOURSE V. 
 
 Duties of Parents to their Children. 
 
 PROV. xxii. 6. 
 
 5Vtf/ z/^ C6/A/ in the Way he Jhould go*: 
 and ivhen be is old, he will not depart 
 from it. 
 
 H E ferious attention of parents 
 ^ <& 
 
 g g to the education of their chil- 
 
 dren, is a matter of the greateft 
 
 importance. The prefent and 
 future happinefs of individuals, the welfare 
 of fociety in general, and the progrefs of 
 virtue and religion in the world, do all under 
 God very much depend upon it. This has 
 ever been the opinion of wife and confiderate 
 men, and is the plain dictate of the bible. 
 
 Yet,
 
 Duties of Parents, &c. 189 
 
 Yet, through various caufes too numerous 
 to be mentioned here, this bufinefs is wholly 
 neglected by fome, and very ill managed by 
 mofh Nor can it be enough lamented, 
 that too many, of whom neverthelefs we 
 would in charity hope that they fear God, 
 are fadly defective in this point. What we 
 propofe therefore is, to explain this duty, 
 and enforce it with fuitable arguments. To 
 which purpofe we have chofen the words 
 jufl read. 
 
 Solomon was a wife man as well as a great 
 king. He had enjoyed the benefit of a pious 
 education, and the people over whom he 
 reigned reaped no fmall advantage from the 
 attention paid to him in his early years. To 
 the inftructions of his father, it is probable, 
 he owed much of that wifdom with which 
 this book abounds. And with the fame 
 afiiduity and tendernefs he had been hirnfelf 
 taught, he teaches others, particularly his 
 children and the youth of the riling gene- 
 ration. To them fome of the firft chapters 
 are more immediately directed. And, thus 
 deeply imprefled with an affectionate con- 
 cern for their beft interefts, he admonimes 
 all fucceeding parents in our text, to copy 
 after his example. Train up a child in the
 
 Duties of Parents 
 
 way he fhould go : and when he is old, he wilt 
 not depart from it. 
 
 The original words are very expreffive* 
 Train up, inftrucl, catechize, or initiate 
 a child in the way he flwuld go, or, in the 
 beginning of his way, at the month of it ", 
 as loon as he is capable of inftruclion : or 
 according to his way, that is, according to 
 his capacity : or rather, as fome interpret 
 the words, Inftrudt him in that courfe or 
 manner of life which thou wouldft have 
 him purfue. And when he is old, he will not 
 depart from it, that is, impreffions received 
 in his tender years will remain ; having 
 been put in the way he mould go, he will 
 not recede or turn afide from it. The mean- 
 ing is, he will not ordinarily depart from 
 it : for this, as well as all proverbial ex- 
 preffions, is to be underftood as admitting 
 of exceptions. Some, no doubt, break over 
 the mounds of education, violently rend 
 every pious and virtuous inftruction from 
 their bread, and impetuoufly precipitate 
 themfelves into vice and ruin. But it is 
 not fo ufually : the advantage of a good 
 education is generally felt all through life 
 to the lateft period of it. In difcourfing of 
 this fubject we mall, 
 
 n ^"152 
 
 FIRST,
 
 to their Children. 191 
 
 FIRST, Make fome previous general ob~ 
 fervations refpeding education : 
 
 SECONDLY, Point out the duties them- 
 felves which parents owe to their children : 
 and, 
 
 THIRDLY, Enforce thefe duties with 
 fuitable arguments. 
 
 FIRST, The previous obfervations I have 
 to make refpedl the Right of parents to 
 educate their children the Ends of edu- 
 cation and the feveral Stages through 
 which it extends to the final term of it. 
 
 I. As to the Right of parents to educate 
 their children. 
 
 It has often been obferved with great 
 truth, that among all the creatures that 
 inhabit our world, none come into it in ib 
 helplefs a ftate, and none require the afliil- 
 ance and protection of others for fo long a 
 term, as the human fpecies. This is a hu- 
 miliating confideration. But we may be 
 fure the all-wife and good Creator would 
 not permit it fo to be, without providing 
 the necefiary means for their confervation 
 and fupport. This he hath done, and in a 
 way truly admirable. A certain inftind he 
 has implanted in the breads of parents to- 
 2 wards
 
 192 Duties of Parents 
 
 wards their offspring, which effectually 
 operates to the purpofe of fecuring them all 
 the afliftance neceflary to their helplefs ftate. 
 Inftinct I call it, becaufe it is not the effect 
 of reafoning, but connatural to us, and 
 fcarce capable of being eradicated out of 
 our nature. It is what the Greeks call 
 <TOf>yy, and for which we want a word in 
 our language. This inftindt prevails in the 
 bread of the mother in a foft and tender 
 manner, fuited to the kind of duty required 
 of her towards her children, in the firft and 
 early flage of life. In the father it operates 
 in a different, but like effectual manner. 
 It impels him to the exertion of all his 
 powers, in order to provide a fubfiftence 
 for his family ; and to the beft ufe of that 
 fuperior fenfe and judgment he poffeffes, in 
 order to prepare and qualify them for the 
 ftations of life they are to fill. 
 
 Now fuch an inftinct being implanted in 
 the breafts of parents >a paffion for the wel- 
 fare of their children which renders them 
 equal to all the anxieties, cares, and labours 
 that attend the painful bufmefs of bringing 
 them up into life 3 there can be no doubt 
 that the right of education lies in them. 
 This is the clear plain voice of nature. To 
 
 this
 
 to their Children. 193 
 
 tiiis we have the confent of all mankind . 
 And it is abundantly confirmed by the fen- 
 tence of fcripture. Any meafures taken, 
 therefore, to deprive parents of this right, 
 is a cruel violation of the law of nature. 
 Indeed there is in the general little or no 
 temptation to this evil : for what mould 
 induce thofe who have no immediate in- 
 terefl in children, to bring upon themfelves 
 the expence and burden of their education ? 
 Things have been, however, fo circumftanced 
 in fome countries, where fuperftition and 
 defpotifrn have obtained, that parents, whofe 
 religion hath differed from that of the flate^ 
 have been deprived of the invaluable right 
 of educating their children in their own 
 principles. The time was when bold efforts 
 were ufed to this end in our country, and 
 when the objecl: was very nearly compafled. 
 But the aeceffion of the prefent family to 
 the throne of thefe kingdoms, through the 
 favour of Providence, defeated the attempt. 
 To enter particularly into the reafoning on 
 
 The Romans had fuch a fenfe of the right of parents 
 over their children, an-d fuch a perfuafion that natural 
 aft'eftion would not fuffer them to abufe it, that they even 
 . entrufted them with the power of life and death. This 
 Juftinian calls, proprium Ci<uium Romanorum. The Japcnefe 
 mow allow the fame authority to parents. 
 
 O this
 
 1 94 Duties of Parents 
 
 this fubject would carry us too far : it fliall 
 fuffice, therefore, here to obferve, that if 
 God has endued parents with an uncon- 
 querable affection for their children, if this 
 affection extends in the breafts of fome of 
 them to their beft interefts, and if the re- 
 ligion which fuch parents profefs, however 
 really erroneous, is in their opinion true", 
 to forbid them to inftruct their children in 
 their own religious principles, is abfurd, 
 iniquitous, and cruel to the laft degree. 
 
 The right of parents to educate their 
 children being thus founded in their com- 
 petence to this important bufinefs, it may 
 be of ufe to enquire a moment whence it is 
 fo many fail in the difcharge of this great 
 duty. The true reafon is their want either 
 of natural Affeftion, or of Piety, or of Pru- 
 dence. 
 
 If we could fuppofe perfons deftitute of 
 all Paffion for their offspring, they would 
 no doubt be incapable of bringing them up 
 into life, for they would want the grand 
 motive to ftimulate them to exertions in- 
 difpenfibly neceffary in this important bu- 
 finefs. But of fuch mbnfters, it is to be 
 hoped, there are few in our world- '* Can 
 " a woman forget her fucking child, that 
 " /he fhould not have companion on the 
 
 fon
 
 to their Children. 
 
 ** fon of her womb p ?" We Tee, however, 
 the great ufe of cherifhing in our breafts 
 that affection towards our children which 
 nature has implanted there. This will aid 
 us in our duty, and make us fuperior to 
 difficulties which would otherwife be in- 
 fuperable. 
 
 The want of Piety is another remora in 
 the way of that duty which the text requires 
 of parents. Whatever natural affection men 1 
 may poffefs, if they are themfelves ftrangers 
 to religion, they will take little pains t6 
 imprefs a fenfe of it upon the minds of their 
 children. And hence it is that this, the 
 moft important part of education, is fo much 
 neglected. Would you then, parents, train 
 up your children in the way they mould go? 
 walk in that way yourfelves. Let it be 
 your concern to fear God, and keep his 
 commandments, and you will quickly be 
 difpofed by your own experience of the" 
 fweetnefs and utility of religion, to ufe your 
 utmoft endeavours, in a dependance upon 
 the grace of God, to bring up your children 
 in the nurture and admonition of the Lord. 
 
 But there is another obflruction to the 
 right difcharge of this duty, which mould 
 
 Oa be
 
 196 'Duties of Parents 
 
 be particularly noticed; and that is the 
 Imprudence and falfe tendernefs of too many 
 other wife virtuous and good parents. Thefe 
 fuffer their parental affe&ion to tranfport 
 them into an extreme, totally fubverfive of 
 the very end for which it was implanted in 
 their breafts. Love degenerates into weak- 
 nefs, and a miftaken fondnefs for their chil- 
 dren deprives them of that authority over 
 them, which, duly exercifed, would fecure 
 refpect to themfelves, and prove a barrier 
 to them againft innumerable evils. " I 
 " know not any bufinefs," faid a wife 
 heathen, " in which a prudent man ought 
 ** to hew more caution and diligence, than 
 " in forming his fon's mind to goodnefs 
 " and virtue." To qualify them, therefore, 
 for the right difcharge of their duty, fuch 
 parents mould call in the aid of reafon and 
 religion, to enable them to controul the 
 irregular efforts of natural affection, and to 
 mingle prudent feverity, at proper feafons, 
 with foft indulgence. Having thus feen 
 where the right of education lies, let us 
 enquire, 
 
 II. What is the proper Objett or End of 
 //. It is no doubt the real welfare of our 
 children. Now their welfare is to be con- 
 
 fidered
 
 to their Chttdaen. 197 
 
 fidered in its reference to this life, and to 
 that which is to come. 
 
 i . As to the prefent life. 
 
 Mankind differ in their opinions refpedt- 
 ing worldly happinefs. But whatever opi- 
 nion men adopt on this head, it will have 
 no fmall influence on the education they 
 give their children. If, for inftance, wealth 
 is a parent's mam object, to that object he 
 will affiduoufly direct the attention of his 
 children. He will carefully enure them to 
 habits of courage, application, and perfe* 
 verance. He will diligently inftruct them 
 in the principles and arts of trade and com- 
 merce. And he will not fail to lead them 
 into connections that may fubferve his lu- 
 crative views. But then alas ! amidft all 
 thefe pains to form them for the acquisition 
 of wealth and power, leflbns of infinitely 
 greater importance to their real comfort, 
 honour, and ufefulnefs in life, will be over- 
 looked and neglected. 
 
 A wife and good parent, however, will 
 not act after this manner. Pie will indeed, 
 as well as the other, endeavour to infpire 
 his children with fentiments of prudence, 
 refolution, and induftry : but then, con- 
 fidering that a man's happinefs conlifts not 
 in the abundance he hath, but depends on 
 O 3 the
 
 198 Duties of Parents 
 
 the manner in which it is acquired and 
 the ufe to which it is applied, it will be 
 his main object toimprefs their minds with 
 fentiments of juftice, truth, contentment, 
 temperance, ^and benevolence. He will care- 
 fully guard them again ft fajfe maxims of 
 worldly policy. He will prudently check 
 the wild efforts of lawlefs ambition. He 
 will refolutely bridle their eager loye of 
 pleafure. He will ferioufly forewarn them 
 of the difappointments they may be likely 
 to meet with. And he will take the utmofl 
 pains to initiate them in the -true fecret of 
 worldly felicity, which lies -in the fuitable- 
 nefs of a man's fittiation to his natural catt, 
 in the moderate ufe of temporal enjoyments, 
 in doing good, and in the fubfervience of 
 his outward circumftances to the more 
 important interefts of his foul. In a word, 
 it will be his concern to lead them into 
 fuch connections, and fuch only, as will be 
 favourable to thefe truly juft and noble 
 views. And thus, ftudioufly directing their 
 feet into the path Providence has marked 
 out, he will feek real happinefs for them, 
 and not the fplendid appearance of it. 
 
 And now if this reafoning, and this mode 
 of education be right, it is of the laft con- 
 fequence that the minds of parents are well
 
 to their Children. 
 
 made up upon the great queftion of the true 
 nature of worldly happinefs. Nor will any 
 thing more effectually contribute to this 
 than a thorough acquaintance with religion. 
 Which leads me to fpeak of education in 
 its reference, 
 
 2. To a future life. 
 
 We believe that there is a world to come, 
 in which the righteous will be happy, and 
 the wicked miferable. Now this idea re- 
 flects great importance upon the prefent 
 life, and confequently upon the duty we 
 are difcourling of. For if men will be 
 dealt with at death according to their proper 
 characters, and if education hath an in- 
 fluence in forming their characters, certainly 
 much depends on it. But this I mention 
 here not as an argument to perfuade parents 
 to their duty, (for in this view we fhall 
 urge it hereafter) but as a rule to guide 
 them in the conducting this important bu- 
 fmefs. And its ufe to this end is very great. 
 
 If I am firmly perfuaded of the truths 
 
 juft mentioned, and have my children's in- 
 
 tereft at heart j it will be my firfl and grand 
 
 . object to inftil principles of virtue into them, 
 
 to perfuade them of the certainty of a future 
 
 ftate, and to inftruct them in what I take 
 
 to be the true and only way of obtaining 
 
 O 4 forgivenefs
 
 2oo Duties of Parents 
 
 forgjvenefs and acceptance with God. Hav- 
 ing this great bufinefs of their eveiiafling 
 falvation in full view, I (hall fo controul 
 my paffions, and fo regulate my conduct 
 towards them in regard of their worldly 
 affairs, as to fecure them from much real 
 evil, and procure for them much real good. 
 I mall not feek great things for them, or 
 be eagerly defirous of their filling ftations 
 of fplendour and dignity, wejl knowing that 
 mould they attain thefe objects, they would 
 be expofed to imminent temptation an4 
 danger. I (hall be watchful of their con- 
 nections, not fuffering any worldly profpects 
 to draw them into an acquaintance with the 
 defpifers of religion 5 but on the contrary, 
 ufmg my utmoft endeavours to allure them 
 into habits of friendship with thofe who 
 fear God. My inftructions, counfels, re- 
 proofs, and encouragements, receiving their 
 direction from this great point, will be all 
 likely to have the mofl falutary effect:. 
 
 But if we fuppofe a man an infidel, or at 
 leaft indifferent about the final flate of his 
 children in another world, is it imaginable 
 that he will fulfil the duties of a parent ? 
 No, he will fail not only in the moft effen- 
 tial matters, but in thofe too which relate 
 to their temporal welfare. As to infractions 
 
 of
 
 to their Children. 201 
 
 of a religious kind, they will be wholly 
 neglefted. And more than this, morality 
 itfelf will be no further regarded than as it 
 may be fubfervient to their worldly interefts. 
 And even here, iince wealth and fplendour 
 are his only objects, and thefe are too often 
 acquired by indired: means, he will not be 
 over rigorous in inculcating the duties of 
 truth, juftice, and temperance. And thus 
 children led up into life, without any re- 
 gard to their ftate in a future world, will 
 be left to the mercy of their depraved paf- 
 fions pailions which have acquired ftrength 
 from the connivance jf not indulgence of 
 fuch a miferably defective education. Who 
 can forbear bewailing the ftate of fuch chil- 
 dren, and detefting the conduct of fuch pa- 
 rents ? 
 
 And here I cannot pafs on without ob- 
 ferving, what a ftrong prefumptive argument 
 arifes from the light in which we have placed 
 this matter, in favour of the truth of reli^ 
 gion. It is agreed on all hands, that mo- 
 rality is of the laft importance to the well- 
 being of fociety. It is likewife acknow- 
 ledged, that education is of the greateft ufe 
 to form the morals of youth, and prepare 
 them for the part they are to aft on the ftage 
 of life. And it further appears from what 
 
 has
 
 202 Duties of Parents 
 
 has been faid, that religion, by clearly 
 teaching us wherein our trueft intereft as to 
 this world confifts, and by holding up to 
 our view our moft eflential interefts in that 
 which is to come, furnimes parents with 
 the moft powerful motives to excite them. 
 to their duty, and with the belt rules 'to 
 guide them in this important concern. Does 
 it not follow then, that there is the highefl 
 prefumptjve reafon from hence to conclude, 
 that religion is not the fruit of idle fuper- 
 ftition, but of truth ? Annihilate religion, 
 for a moment, in your imagination, and 
 fuppofe all mankind come to a point upon 
 the queftion, that there is no future ftatej 
 what would be the effecl ? The main fences 
 and barriers of fociety would be deftroyed, 
 and the ftrongeft if not the only incitements 
 to the painful duties of well educating our 
 children, would ceafe to exift. Education 
 would become a trifling concern. Yea, 
 worfe than this, the whole bufmefs of it 
 would be, what we fee it too often is where 
 religion is held in contempt, a mode of 
 difcipline to initiate youth into all the fecret 
 myfteries of fedudlion, fraud, and deceit, 
 and to qualify them for all the open villanies 
 of injuftice, violence, and cruelty. Nothing 
 can bear an afpedl more favourable to the 
 
 civil
 
 to their Children. 203 
 
 civil interefts of fociety than religion does : 
 it may therefore very naturally be prefumed 
 by him who has not entered into the pofitive 
 evidence of it, that its origin is divine. - 
 But to proceed. Our next obfervations 
 refpect, 
 
 III. The Term of Education . 
 
 This matter deferves our attention a few 
 moments, as it confiderably affects the 
 queftion before us," The minority of chil- 
 dren is generally underflood to extend to 
 twenty-one years. This term may properly 
 enough be divided into three periods, in 
 each of which they are to be confidered in a 
 different light, and to be treated after a dif- 
 ferent manner. During thefe ftages the 
 more immediate care and tuition of them, 
 under the guidance of their parents, will 
 devolve on various forts of perfons. 
 
 Thz jirft f even years, their tender ftate in 
 regard both of body and mind, naturally 
 throws them into the hands of the mother, 
 and fuch nurfes and fervants as me thinks 
 fit to appoint. And though their education, 
 during this period, may on fome accounts 
 be. deemed lefs important than afterwards, 
 yet on others it is more fo. The like exer- 
 tions, it is true, in point of understanding, 
 prudence, and .refolution, on the part of 
 
 parents,
 
 204 Duties of Parents 
 
 parents, are not fo requifite in this early 
 itage as when they advance towards ma- 
 turity. Yet their after-health, improve- 
 ment in knowledge, and moral character, 
 depend more upon the treatment they re- 
 ceive from thefe their firft guardians, in- 
 ftru&ors, and managers, than is commonly 
 imagined. 
 
 As to their external frame, nature hath 
 endowed the female fex with fuch tender- 
 nefs of difpofition and warmth of affection, 
 as admirably qualifies them for all the pain- 
 ful, but to them pleafing, duties of nur- 
 turing and rearing their young. And no 
 other caution is neceflary here, than that 
 they take care they do not carry their indul- 
 gence too far, but enure them by degrees 
 to fuch hardinefs as will contribute not a 
 little to the prefervation of their health.- 
 With refpect to the mind, as the powers 
 of reaibn gradually open and expand, the 
 prudent attention of the mother will won- 
 derfully aid the firft efforts of infant ima- 
 gination. One little lerTon of instruction 
 refpedting the objects of fenfe, will fucceed 
 to another ; till at length the nature, con- 
 nection, and ufe of moft things about them, 
 will come to be pretty tolerably underftood. 
 The next care of a pious as well as prudent 
 
 parent
 
 to their Children. 20' $ 
 
 parent will be, to inlinuate to their young 
 minds fome idea of the greatnefs and good- 
 nefs of God, and their obligations to love, 
 obey, and ferve him. So me will proceed 
 to inculcate other moral truths and duties 
 on them, which me will do in the foftefl 
 manner, and by the aid of little ftories, 
 and other familiar modes of inftruction 
 which her fprightly maternal imagination 
 \vill fuggeft. And all this will be accom- 
 panied with fuch fad, but juft, complaints 
 of the perverfenefs and corruption of human 
 nature, fuch expreffions of lively joy on 
 account of the mercy of God in Jefus Chrifr, 
 and fuch mort and fervent prayers with 
 them, as will be apt with the blefTing of 
 God to touch their tender hearts, and draw 
 tears from their little eyes. This method 
 of inftrucliion, attended with feafonable 
 checks for what is amifs, and encourage- 
 ments to what is good, is furely well 
 adapted to the firfl feven years of life, and 
 will in all probability be followed with the 
 happieft confequences q . But I forbear : 
 we mean only general obfervations here. 
 
 The 
 
 i There is a finking and nolefs pleaimg pafTage in P/ato's 
 tenth book de legibus, which exadlly falls in with our idea of 
 the manner in which children .fhould be treated by their mo- 
 thers and nurfes in their earlieft years. Speaking of perfons 
 
 being
 
 2o5 Duties of Parents 
 
 The next feven years, children fall undef 
 the more immediate infpe&ion and govern- 
 ment of the father. His authority, know- 
 ledge, and experience, qualify him for a 1 
 kind of exertion which the other fex are 
 not equal to. And their age, capacities, 
 and tempers are fo far in advance as to re- 
 quire a more ftricl: though not untendef 
 treatment. It will be his bufinefs, as a 
 wife and good parent, to raife the fuper- 
 ftrufture on the foundation the mother has 
 laid ; to bring forward the fruit to per- 
 fection, the early buds of which me hatli 
 
 being trained to pray, he fays, " They were induced to 
 ' become religious by the ftories which they heard whillt 
 " at the very breafl from their nurfes and mothers ; and by 
 " what was told them, as it were in little fongs, fometiines 
 " pleafantly and fometiines more ferioufly : as alfo by the 
 " inftruftions they received from the prayers of their pa- 
 *' rents, and which inftruftions were held up to their very 
 " eyes in the facrffices they offered, both which the little" 
 " ones faw and heard performed with the greateft pleafure, 
 " their parents facrificing with the utmoft attention both 
 " for themfelves and their offspring, and addreffing the Gods 
 ' c by prayers and fupplications as the greateft of ail Beings. 
 
 TP-POMSPG/, Tpoquv rt nwov x,a.i (jun<-pw, oiov tv 
 HAt jujtut ffvrxfiK &<-you*.vts< t K&t 
 
 pa. T* 
 
 tenderly
 
 to their Children. 267 
 
 tenderly cherimed. His attention will be 
 directed to all thofe particulars of which we 
 mall difcourfe more largely hereafter, fuch 
 as their diet, drefs, amufements, chaftife- 
 ments, rewards, religious exercifes, learn- 
 ing, and the tutors under whom it may be 
 thought proper to place them. 
 
 As to the loft feven years, great prudence 
 and confideration will be requifite on the 
 part of parents to enable them to determine 
 how to difpofe of their children, fo as to beft 
 qualify them for the flations of life they are 
 to fill. Their capacities, inclinations, and 
 views will be confulted. Sober and religious 
 matters will be fought for them, if they are 
 intended for trade and commerce; and able 
 and pious inflructors, if they are defigned 
 for other and more publick profeffions. A 
 flric~t regard will be had to their morals. 
 Every pofllble method will be taken to fe- 
 cure them from the greateffc of all evils, 
 bad company ; and to aflbciate them with 
 wife, virtuous, and good people. They 
 will be treated, as they advance towards 
 maturity, with a familiarity and confidence 
 fuited to their age. Such appointments 
 they will have as their parents circumftances 
 will admit of, and the mode of that fup- 
 port will be fo adjufted as, on the one hand, 
 5 to
 
 I)uties of Parents 
 
 to elude all temptation to youthful dlffi- 
 pation j and on the other, to give that ge- 
 nerous pleafure to their hearts which may 
 ftimulate them to the chearful difcharge of 
 their duty. But the grand object of all 
 will be, to lead them, during this period, 
 upon right principles, into a ferious and 
 cordial profeffion of religion. 
 
 Having infifted thus generally on the 
 tight of parents to educate their children 
 the proper ends of education and the term to 
 which it is to extend-, our way is now open 
 to a more particular consideration of the 
 duties themfelves which parents owe to 
 their children. But this muft be referred 
 to another opportunity. 
 
 PART II. 
 
 WE have fhewn at large, that the Rfg&f 
 of education is in parents that the grand 
 End of it is their children's welfare in 
 this life and in that which is to come and 
 that regard is to be had to the feveral Stages 
 through which they pafs, till they attain 
 to majority. In the difcuffion of thefe 
 previous obfervations we may have fomewhat 
 anticipated our fubjecl : let us proceed how- 
 ever as was- propofed, 
 
 c ~ SECONDLY,,
 
 to their Children. 209 
 
 SECONDLY, To point out, more parti- 
 cularly, the Duties themfelves which parents 
 owe to their children. 
 
 Thefe duties we mall range under the 
 following heads the confuting their capa- 
 cities infilling virtuous principles into them 
 catechizing them obliging them to attend 
 the ivorftip of God giving them proper 
 learning and fettling them in life. 
 
 I. It is the duty of parents to confult 
 attentively the capacities of their children. 
 
 This point is of great importance : for 
 if it be not duly regarded, it is much if we 
 do not err in every ftep of our condu<5b to- 
 wards them. Now in this general term of 
 Capacity I mean to include their bodily 
 frame their mental powers and their na~ 
 t ura I tempers. 
 
 i . As to their external frame. 
 
 Some children are of a robuft, and others 
 of a delicate make. In the former cafe, 
 plain food fo it be wholefome, Vigorous 
 exertions fo they do not exceed, and chaf- 
 tifements a little more rigorous than in the 
 latter inftance, may be proper. But indul- 
 gences, with refped: to each of thefe par- 
 ticulars, mould be allowed children of a 
 tender conftitution. If a ftout hale child 
 is pampered with the delicacies of life, 
 P purely
 
 210 Duties of Parents 
 
 purely for the fake of gratifying his appe- 
 tite, excufed of this or that exercife left it 
 fhould give him pain, and for the fame 
 reafon allowed to efcape punilhment when 
 he has richly deferved it, both his health 
 and his morals will fuffer. How many 
 children have been ruined through the im- 
 prudent management of indulgent mothers ! 
 On the other hand, to treat children of 
 weak fpirits and a lickly habit with rough- 
 nefs, not at all confulting their eafe, in- 
 clinations, and wifhes, is equally hurtful 
 and unnatural. Afperity towards fuch little 
 creatures, who ought rather to be foftered 
 in the arms of pity and indulgence, has in 
 fome cafes borne down their feeble frames, 
 or however fo broke their fpirits that they 
 have not been able to lift up their heads ever 
 after. Their constitutions therefore ihould 
 be confulted, and our conduct regulated 
 thereby. 
 
 Attention too mould be paid to their ex- 
 ternal form. It fometimes fo happens, that 
 the plainnefs and deformity of one child 
 (hall expofe it to flights and neglects, while 
 the beauty and comelinefs of another mail 
 fecure to it exceffive fondnefs and partiality. 
 An evil this of no fmall account, fince it 
 tends to baulk and difcourage the former, 
 
 and
 
 to their Children. 2 1 1 
 
 and to cherim the feeds of vanity and in- 
 folence in the latter. Againft this pernicious 
 conduct a prudent parent will be on his 
 guard, and rather balance the account be- 
 tween children thus differently circum- 
 flanced by the oppofite treatment of them. 
 But the ill effect which a too early idea of 
 their own external accomplimments is apt 
 to produce in young people, demands the 
 particular regard of thole to whom their 
 education is entruiled. It may not be pof- 
 fible wholly to conceal from their know- 
 ledge thofe advantages with which nature 
 may have endowed them above others : but 
 certainly a jealous eye mould be kept upon 
 them, and every prudent meafure taken to 
 check a kind of vanity, which will in a 
 thoufand ways prejudice both their civil 
 and religious interefts. 
 
 2. As to their intellectual capacities. 
 
 In this particular there is perhaps a much 
 greater diverfity among children than in the 
 former. And the want of difcerhment in 
 parents upon this head, has often proved 
 the occafion of many unhappy folecifms in 
 the buiinefs of education. A child of flow 
 underftanding and weak abilities, mall be 
 deftined to a fuperior profefTion of life, for 
 which he has no tafte, and in which it is 
 P 2 impoffible
 
 2 1 2 Duties of Parents 
 
 impoflible for him to excel ; and in his way 
 to it, contrary to all fenfe and reafon, he 
 fhall be condemned to a long courfe of dif- 
 eipline the moil fevere and humiliating : 
 while another, pofTefled of mining talents 
 and an unconquerable thirfl for literature, 
 fhall have his views crofTed, his purfuits 
 checked, and at length be thruft into a 
 fhtion of life, wherein his whole object is 
 to be the getting a maintenance, or at moil 
 the gaining a little fordid wealth. How 
 prepofterous this ! 
 
 To avoid fuch miftakes we mould con- 
 fider well our children's natural abilities, 
 and call in the affiftance of others, if needful, 
 to that end. The powers of nature, like 
 the plants in our gardens, gradually open, 
 and by diligently watching their progrefs, 
 an employment not a little pleating to a 
 fond parent, we mail quickly difcern what 
 kind of culture is the fitteft for them, and 
 give a good guefs to what ufe they may be 
 beft applied when they arrive at maturity. 
 By various ways we may come at an idea of 
 the particular talent or endowment which 
 marks their mental character, whether it be 
 imagination or judgment, ingenuity or fa- 
 gacity, memory or invention, ftudy or action ; 
 and to the prevailing caft of their minds we 
 
 fhould
 
 to their Children. 213 
 
 ihould accommodate our inftructions and 
 modes of education. This will greatly fa- 
 cilitate both our bufmefs and theirs. Thus 
 gently leading them forward in the path 
 nature hath pointed out for them, we mail 
 with the bleffing of God fuccefsfully con- 
 duct them to the object of our wih that 
 ftation of life which Providence has defigned 
 them for. Again, 
 
 3. We mould well ftudy their tempers. 
 
 This is of the laft confequence to the 
 forming the morals of children, of which 
 v/e are to fpeak more particularly under the 
 next head. In the mean while it muft be 
 obferved, that human nature is in the ge- 
 neral alike in all, and that the propenfities 
 and paffions of mankind are each of them 
 vitiated and depraved. But then it is as 
 certain, that one paffion ufually predomi- 
 nates ; and it is this that marks the cha- 
 racters of men, and diftinguimes them from 
 one another in the publick walk of life. 
 Hence we fay of one that he is proud, and 
 of another that he is humble, that is, they 
 are comparatively fo, humility in the for- 
 mer inftance, and pride in the latter, not 
 being the predominant paffion. In like 
 manner we fay of one that he is hot and 
 paffionate, and of another that he is meek 
 P 3 and
 
 2 1 4 Duties of Parents 
 
 x 
 
 and gentle : of one that he is obftinate 
 and tenacious, and of another that he is 
 foft and flexible : of one that he is referved 
 and gloomy, and of another that he is frank 
 and open : in fine, of this perfon that he 
 is covetous and felfifh, and of that that he 
 is liberal and benevolent. 
 
 Now as the feeds of all thefe paflions are 
 in children, and as it is true of them as 
 well as of grown perfons, that one prevails 
 more than the reft, and fo forms a diveriity 
 of character among them : as this, I fay, is 
 the cafe, it is the duty of parents to ufe 
 their endeavours to find out what is the 
 predominant paffion. And indeed this may 
 be done, in moft cafes, without much diffi- 
 culty. But a few years will pafs over their 
 heads, before we mall difcover what vice 
 they are moft prone to. Now to that vicious 
 temper our attention, reproofs, counfels, and 
 reftraints mould be chiefly directed. With 
 this object in our eye we mall be better 
 enabled to guide the whole tenor of our 
 conduct towards them. This will meet our 
 fevere reprehenfion, when perhaps we mall 
 judge it prudent to overlook fome other in- 
 advertencies, or fallies of ill-temper: and 
 every appearance of refiftance on their part 
 to this predominant paflion, will meet our 
 
 warm
 
 to their Children. 2 1 5 
 
 warm approbation and praife. In fhort, 
 this clear difcernment of their particular 
 difpofition, will have a material and happy 
 efFe<ft upon a prodigious variety of parti- 
 culars in our treatment of them, too nu- 
 merous to be here recited. Study then 
 well, parents, your children's natural tem- 
 pers. This leads us to the fecond head of 
 advice, 
 
 II. It mould be the care of parents to 
 injlil virtuous principles into their children. 
 
 By virtuous principles I mean fuch 
 practical notions or maxims of condudt, 
 refpedting truth, juftice, temperance, mo- 
 defty, benevolence, and the like, as are ac- 
 knowledged on all hands to be of the greater! 
 importance to the well-being of fociety. 
 Now the queftion to be difcurTed here is, 
 How thefe notions or maxims are to be in- 
 flilled into children ? 
 
 In general, the meafures we take with 
 them to this end, mould be adapted to their 
 age, capacities, and particular turn of mind. 
 We fliould begin with their perceptions, 
 not too haftily reafoning with them before 
 they are capable of laying propofitions to- 
 gether, and inferring from them. Plain 
 fimple ideas mould in the firfl inftance be 
 held up to their view, fo they will quickly 
 P 4 come
 
 2i6 Duties of Parents 
 
 come to know what we mean by ill-humour 
 and good-nature, falfehood and truth, pride 
 and humility, cowardice and courage, im- 
 pudence and modefty, and the like : and 
 our opinion refpecling thefe they will 
 quickly perceive, by our countenance and 
 manner as well as language. When reafon 
 begins to expand, the true grounds of thefe 
 virtues and oppofite vices mould be ex- 
 plained to them, the real excellence and 
 ufe of the former, and the wretched de- 
 formity and evil of the latter; the notice 
 God takes of thefe matters, and his dif- 
 pleafure at the one, and approbation of the 
 other. And there are a thoufand ways of 
 impreffing thefe ideas on their minds, fuch 
 as by occafional hints, Tories contrived to 
 amufe their fancy and ftrike their paffions, 
 the harmony of poetick numbers, and par- 
 ticularly the hiftorical relations of the bible r . 
 Here give me leave to recommend two lef- 
 
 r XespJjcn tells us, ff the Per/tan children went to fchool, 
 and fpciit their time in learning the principles of juftice, 
 as children in other countries do to gain the knowledge 
 of letters. Their governours devoted the greateft part of 
 the day to the deciding caufes among them, refpe&ing 
 theft, violence, and deceit ; punifhing thofe whom they 
 found guilty in any of thefe matters, or who were con- 
 vicled of unjuftaccufation. Ingratitude too they puniflied, 
 a crime, which though the principal occafionof animofity, 
 is little taken notice of among men." 
 
 Xenopb. Cyro-p*d. lib. I* 
 
 fons
 
 to their Children. 217 
 
 ions of great importance to be inculcated on 
 young people, namely, Self-command and 
 Punctuality to engagements. 
 
 But inftructions will be of little ufe 
 unlefs reduced to practice. A ftridt at- 
 tention therefore is to be paid to their words 
 and actions. Every conformity, and every 
 aim to conform to what is right, mould be 
 rewarded. And every departure from what 
 is right, if wilful and obfHnate, mould be 
 punifhed. Great prudence, however, is ne- 
 ceflary to regulate this bufmefs of rewards 
 and punimments, in regard of the kinds, 
 degrees, and feafons of them. An open, 
 ingenuous, manly temper mould be che- 
 rimed as much as poffible, and rewards and 
 punimments accommodated to it. Corporal 
 penalties and indulgences may on fome par- 
 ticular occafions be neceiTary, but if they 
 exceed, are iil-timed, and too often repeated, 
 they will produce a contrary effect to what 
 is intended ; they will harden, not meliorate, 
 *' Ye fathers," fays the apoftle to the Ephe- 
 lians, " provoke not your children to 
 " wrath 5 ." * Be not fevere, over- bearing, 
 and tyrannical in your behaviour towards 
 your children, left you rouze their angry 
 paffions, and excite in them fuch refent- 
 
 ' Eph. vi. 4. 
 
 ments
 
 2 1 8 Duties of Parents 
 
 ments againfl you, as may occafion inde- 
 cent expreffions, and prejudice them againfl 
 the religion you profefs. But on the con- 
 trary, be mild and gentle in your treatment 
 of them, and never have recourfe to rigo- 
 rous meafures, until the neceffity of the 
 cafe require it. And even then, let your 
 paffions firil fubfide, before you proceed to 
 the painful bufinefs of chaftifing them.' 
 
 Great care alfo mould be taken as to the 
 company they keep, and the matters and 
 tutors to whom their education is entrufled. 
 To forbid their forming connections with 
 perfons of their own age, would be unna- 
 tural. But as bad habits are infenfibly con- 
 tracted by an intimacy with ill-bred and 
 diforderly children, and the reverfe is the 
 cafe by frequent intercourfes with thofe of 
 good principles and manners; the former 
 mould be ftudionfly avoided, and the latter 
 induftrioufly fought. The good character 
 too of fervants, with whom children muft 
 of neceffity frequently converfe, is of great 
 importance to their morals. David's refo- 
 lution not to fuffer a liar or a deceitful per- 
 fon to dwell under his roof, was as prudent 
 as it was pious. But this object, in regard 
 of matters and tutors, is of eflential con- 
 fequence. Their profeffional qualifications* 
 
 be
 
 to their Children. 219 
 
 be they ever fo confiderable, will by no 
 means balance the account againft any defect 
 here. How can that parent be fuppofed to 
 have his children's intereft at heart, who, 
 with his eyes open, commits them to the 
 care of thofe who are void of all principle 
 and decency ? 
 
 The kind of books, likewife, which chil- 
 dren are permitted to read for their amufe- 
 ment, is a fubject deferving our notice. 
 The wretched tram of plays, novels, and 
 romances with which the world is over- 
 run, hath done infinite mifchief to the 
 morals of young people. It hath corrupted 
 the principles, enflamed the imagination, 
 and vitiated the tafte of thoufands. With 
 books of this fort a prudent parent will not 
 fuffer the clofets of his children to be dif- 
 graced. Nor yet, under the pretence of 
 taking care of their morals, will he interdict 
 the innocent pleafures of imagination. In, 
 the well-felected writings of poets, hifto- 
 rians, and natural philofophers, he will 
 find a fund of entertainment for their leifure 
 hours : and to the acquaintance of thefe 
 friends of tafte and chearfulnefs, as well as 
 of intellectual and moral improvement, he 
 will gladly introduce them. 
 
 I have.
 
 22O Duties of Parents 
 
 I have only one thing more to recommend 
 to parents, under this head, and that is, the 
 exhibiting to their children, in their own 
 temper and conduct, a fair and bright por- 
 trait of thofe virtues to which by their in- 
 ftructions they endeavour to attract their 
 attention. The duties of morality, when 
 beheld by the youthful eye through the 
 pleafmg mirrour of their example, whom 
 natural affection hath taught them to revere 
 and love, will be apt to make a deep im- 
 preffion on the heart. And thofe muft be 
 very depraved children indeed, who whilft 
 they carry their parents image in their 
 countenances, can take pains to perfuade 
 the world, that they bear no affinity to 
 them in their nobler part. 
 
 III. The duty of catechizing our children 
 comes next to be confidered. 
 
 Under the former head, our attention 
 was wholly confined to thofe inftructions 
 which refpect their moral conduct. But 
 our views certainly ought to extend further 
 to Religion. There is, indeed, an inti- 
 mate connection between religion and mo- 
 rality : he who poilefles the former cannot 
 be deftitute of the latter, for what is reli- 
 gion without morals ? But it is pofTible a 
 man may in the general be fober, honeft, 
 
 good-
 
 to their Children. 221 
 
 good-natured, and yet be a ftranger to real 
 piety. A variety of motives may operate 
 to give a decent and refpectable caft to a 
 perfon's external deportment, who yet pays 
 not an ingenuous, cordial regard to the 
 authority of God. 
 
 Now religion is the moft important con- 
 cern, in the whole world : it eflentially 
 affects our prefent comfort and ufefulnefs, 
 and our future and everlafting happinefs. 
 But religion is founded in knowledge j for 
 as God is the grand object of it, there muft 
 be fome idea of him and his will, previous 
 to the exercife of fuitable affections towards 
 him. This knowledge is communicated by 
 the two mediums of his works and word. 
 To thefe, therefore, the eye of the mind 
 muft be directed, in order to the heart's 
 being duly imprefled and influenced thereby. 
 It is true indeed, there may be a fpeculativc 
 knowledge of God without any falutary 
 effect resulting from it : yet it is as true, 
 that thofe affections which conftitute a reli- 
 gious character, cannot exift where there is 
 no fpeculative knowledge of God. Since 
 therefore there can be no religion without 
 knowledge, and fince we have the means 
 of knowledge, it is our unqueflionable duty 
 to ufe thofe means ourfelves, and to recom- 
 
 mend
 
 -.222 Duties of Parents 
 
 mend the ufe of them to others. And upon 
 this ground ftands the obligation of parents 
 to catechize their children. 
 
 But here it will be faid, " There are 
 " other fuppofed revelations of the will of 
 " God befides the bible, and they too who 
 receive the bible, are divided in their 
 " opinions concerning the fenfe of it. Is 
 *' it then the duty of Mahometans, Jews, 
 " Romanifts, and the various denominations 
 " of reformed chriftians to catechize their 
 " children, agreeably to their own fymbols 
 " or creeds ?" Moft certainly. How is it 
 poffible for me to pofTefs a book, which 
 I believe to be of divine authority, to affix 
 what I apprehend to be the true idea to 
 the contents of it, and to be perfuaded 
 that the knowledge thereof is of effential 
 moment to my happinefs here and here- 
 after ; and not feel myfelf obliged to in- 
 ftrudl my children, whom I love as my 
 life, in thefe important matters ? If it be 
 faid, " Then the moft erroneous religions 
 " may be propagated in the world :" all 
 the reply I have to make is, <e Great is the 
 (f truth, and it will prevail." Let it ftand 
 on its own proper ground, without the un- 
 natural and foreign aid of worldly penalties 
 on the one hand, or worldly emoluments on 
 5 ^ e
 
 to their Children. 223 
 
 the other, and he who is attached to it upon 
 right principles, will not be in pain about 
 the event. 
 
 But there are three objections yet in the 
 way of catechizing children, which muft be 
 removed, or the duty will be ftill neglected. 
 They arife from three quarters, and thofe 
 too of very different defcriptions. Some 
 object, " It prejudices free enquiry." 
 Others, " Jt is taking God's work out of 
 " his hand into our own." And the reft, 
 <f It hath been fo long neglected we know 
 " not how to fet about it." 
 
 It is acknowledged that the prejudices of 
 education are very ftrong, and that fenti- 
 ments imbibed from their parents in early 
 life, children are too apt to take for granted, 
 without thoroughly enquiring into them. 
 But if this proves any thing to the purpofe 
 of the objector, it proves too much. It 
 proves that they are to be taught nothing 
 about which mankind are divided, and fo 
 are to be held in total ignorance of the firft 
 principles of all fcience, and of morality too 
 as well as religion. Some points, indeed, 
 in religion men are more divided about than 
 others. But if a parent has made up his 
 mind upon thofe points, and believes them 
 to be of the lafl importance to his own hap- 
 
 pinefs
 
 224 Duties of Parents 
 
 pinefshere and hereafter; how is it poffiblc 
 for him, as I faid before, to feel the affection 
 of a parent, and to conceal the knowledge 
 of thefe matters from his children ? It is a 
 dictate of nature, that he mould be explicit 
 and earneft with them. Common fenfe, 
 indeed, will teach him to begin with truths 
 that are felf-evident, and fo to proceed by 
 degrees to thofe which require further in- 
 veiligation, according as their capacities 
 will admit. And it will be his unqueftion- 
 able duty, to lay before them the grounds 
 and reafons of every point in religion he 
 holds up to their view, and to perfuade 
 them to attend diligently to the evidence, 
 infixing that implicit faith will be of little 
 avail, that their receiving this or that truth 
 merely on his authority will have only a 
 partial if not ill effect, and that to believe 
 rightly is to believe on evidence evidence 
 that mall clearly appear to themfelves to be 
 of divine authority. And if children, thus 
 inftructed, will fuffer prejudices in favour 
 of their parent's religion to fhut up every 
 avenue to enquiry, and to preclude all fur- 
 ther information and conviction, the fault 
 is their own. 
 
 But there are others who tell us, that 
 ' the catechizing children is a fruitlefs 
 
 " bufinefs,
 
 to their Children. 225 
 
 " bufinefs, if not a bold invafion on the 
 " province of the Holy Spirit." It is his 
 office, fay they, to enlighten the under- 
 (landing, and renew the heart ; and the 
 work ought not to be taken out of his hand. 
 But it is true of this objection, as well as 
 of the former, that if it proves any thing 
 it proves too much. For, by a parity of 
 reafon, that influence which pervades thro' 
 the creation, and without which the labours 
 of the hufbandman would be fruitlefs, might 
 be urged as an argument to juflify a total 
 celTation from plowing and fowing, and all 
 the bufinefs of agriculture and gardening. 
 The grace of God, it' is true, is necelTary to 
 tenew the heart. But this grace is exerted 
 in a manner perfectly agreeable with our 
 frame and construction as reasonable crea- 
 tures. We have the means of divine know- 
 ledge, the fcriptures, and we are required 
 to read, confider, and fearch them : and in 
 fuch ufe of our bibles we may hope to re- 
 ceive divine illumination. But, becaufe 
 without fuch illumination our ftudy of them 
 will be vain and fruitlefs, are we justified 
 in wholly neglecting the ufe of them ? Upon 
 this principle preaching, and every other 
 mode of inftruclion, might be interdicted 
 But it is a fadt which the experience of 
 Q^ many
 
 226 Duties of Parents 
 
 many ages has taught, that a ferious at- 
 tention on the part of parents to the duty 
 we are recojnmending, has often been ac- 
 companied with the moft falutary advantage 
 to their children. The Ifraelites received 
 a particular charge from Mofes refpecting 
 this matter ', and Timothy had reafon to 
 blefs God as long as he lived for the 
 pious inftruclions of his grand-mother Lois, 
 and his mother Eunice". And it is alfo to 
 be obferved of thole children of religious 
 parents who, having forfook the path of 
 virtue in their youth, are yet afterwards 
 reclaimed and converted ; that their former 
 fpeculative acquaintance with the truths of 
 chriftianity is of no final! ufe to them : 
 whilfl others who have not enjoyed the 
 advantage of early inftruclion, when they 
 become ferious, ftand in need of being in- 
 flruded in the firfl principles of the oracles 
 of God. 
 
 As to the laft objection, " We know not 
 " how to fet about it." I need fay no more 
 to it than that it is to feared whatever men's 
 pretences may be, it refults from the want 
 of a firm perfuaiion of the truth of that 
 religion they profefs. Believe your religion, 
 
 1 Deut. xi. 18. 21. " 2 Tim. i. 5. Ch. iii. 15. 
 
 Sirs,
 
 ta their Children. 227 
 
 Sirs, feel it, enter into the fpirit of it, and 
 then withhold the knowledge of it from 
 your children if you can. Once difpofed 
 to your duty, you will not be long at a lofs 
 how to perform it. 
 
 And now from what has been faid in 
 vindication of this duty, the nature of it 
 may in general be collected. We mail 
 however add three or four important re- 
 marks concerning it, without enlarging on 
 them. The memories of children mould 
 not be overburthened, left this fervice, 
 which ought to be rendered agreeable to 
 them, become tedious and irkfome. What 
 they are taught fhould be as fully and clearly 
 explained to them as pomble. The divine 
 authority fhould be brought home to every 
 article of inftruclion. And their various 
 degrees of importance mould be particularly 
 pointed out to them. From all which it 
 appears that great difcretion, as well as zeal 
 and attention, is neceflary to qualify parents 
 for the right difcharge of this duty. We 
 proceed now to the next duty to be urged 
 on parents, and that is, 
 
 IV. The alluring children to a chearful 
 attendance on divine ivorjhip. 
 
 We have dwelt fo long upon the former 
 
 head, and fo many particulars have been 
 
 Qjz thrown
 
 228 Duties of Parents 
 
 thrown out on this in a preceding difcourfe, 
 that a few words will fuffice here. In the 
 phrafe of divine ivorfiip I include the duties 
 of private, family, and publick devotion. 
 The obligation's of men in general to thefe 
 duties, muft at prcfent be taken for granted. 
 The queftion here is, How children are to 
 be initiated into them ? 
 
 As to private prayer, morning and even- 
 ing, they mould be early taught the reafon- 
 ablenefs and importance of it. In their 
 younger days it may be proper to affift them 
 with plain, ihort, expreffive forms, fuited 
 to their ages and capacities, of which we 
 have fome very admirable ones in our lan- 
 guage. But the main thing is to make 
 them fenfible of their wants, and of their 
 dependance upon the providence and grace 
 of God for the fupply of them. Thefe 
 fentiments deeply imprefled upon their 
 hearts will have a mighty effect to impel 
 them to their duty. The reading the word 
 of God too ihould be earneftly inculcated. 
 And their other exercifes and amufements 
 fliould be fo arranged, as that they may have 
 opportunity for retirement at the propofed 
 feafons : while at the fame time they arc 
 inftruled, that that worfliip which is ac- 
 ceptable to God, mutt be free and cordial, 
 
 not
 
 to their Children. 229 
 
 not the fruit of compulfion ; humble and 
 modeft, not the refult of mew and oflen- 
 tation. 
 
 As to family and publick worfbip, we 
 have difcourfed largely of thefe duties on a 
 former occasion : we mall here therefore 
 only add, that children mould be required 
 to attend regularly and ferioufly upon them, 
 and that thefe fervices mould be fo con- 
 ducted as to render them as little tedious as 
 poffible. But I muit not omit mentioning 
 again in this place the vaft importance of 
 praying frequently and earneflly with them, 
 for the bleffing of God on all our in- 
 ftructions and counfels ; and of fetting them 
 examples, by our daily tempers and conduct, 
 of genuine virtue and of chearful and un- 
 affected piety. 
 
 V. It is the duty of parents to give their 
 children learning. 
 
 By learning here I mean fuch instruction 
 in the arts and fciences as is fuited to the 
 capacity and genius of a child, and to the 
 Nation of life he is to fill. This is a fub- 
 ject which well deferves particular difcuffion. 
 But as the con fide ration of it would carry 
 us too far, and may likewiie be deemed 
 improper in a difcourfe which hath religion 
 for its grand object, we will co-ntent our- 
 
 felvcs
 
 230 Duties of Parents 
 
 felves with referring parents to thofe authors 
 who have written the moft ably on this 
 point r . It now then only remains, 
 
 VI. And laftly, that we offer fome ob- 
 fervations on the duty of parents refpecting 
 the fettlement of their children in life. 
 
 The period to which we have conducted 
 children, and in which we are now to view 
 them, is the moft critical and important in 
 all their lives. They are juft paffing from 
 minority to majority. Puerility yields to 
 judgment, and fancy to confideration : yet 
 with the underftanding which youth poflefs 
 there is ufually, through inexperience, a 
 mixture of vanity and conceit, which is, 
 however, often balanced with great frank- 
 nefs and generofity of temper. The paflions 
 now acquire their full ftrength. A thoufand 
 objects addrefs their fenfes, and various 
 pleafing and enchanting profpects open to 
 their view. And fuch being their cha- 
 racter they are expofed to many dangers, 
 and a falfe ftep at this period may be fol- 
 lowed with the moft fatal confequences. 
 In fhort every thing, under God, depends 
 
 y Milton's Traclate of Education. Locke on Education, 
 Watts's Improvement of the Mind, The Preceptor, printed 
 for Dodflcy, &c. &c. 
 
 upon
 
 to their Children. 231 
 
 upon the turn they now take, and the 
 courfe they now purfue. This is the time, 
 therefore, of all others in which parents 
 fhould fummon together their utmoiV pru- 
 dence, good-nature, refolution, and piety, 
 in order to the guiding them into that path 
 which they will probably purfue to the end 
 of their lives. Now three things are par- 
 ticularly deferving the attention of parents 
 at this feafon, the conciliating to themfelves 
 their childrens cordial affections, the ailert- 
 ing properly their authority over them, and 
 the endeavouring to moderate their own lu- 
 crative and their childrens ambitious views. 
 
 Ingenuous children may be luppofed, 
 when thus riling into life, to feel a grateful 
 fenfe of the obligations they owe to their 
 parents for a thoufand expreffions of tender- 
 nefs and love towards them during their 
 minority, which will fcarce fail to fecure 
 to them the moft kind and gentle treatment 
 in return. But it fometimes fo happens 
 that the jealous eye which parents keep on 
 their own authority, now their children are 
 juft becoming their own mailers; the pain- 
 ful appreheniions they feel for their fafety* 
 now they are juft launching into the world ; 
 and perhaps fome degree of acrimony in 
 their temper \ all unite to create fuch a 
 
 diftance
 
 232 Duties of Parents 
 
 difbnce and referve in their behaviour, as 
 tends to diminifh their children's reverence 
 and affection. But this fhould be carefully 
 guarded againft 2 . It is an evil that will be 
 more poignantly felt now than formerly, 
 We cannot take too much pains, therefore, 
 to convince them that we mod tenderly love 
 them, and that their honour and happinefs 
 both in this world and another lie very near 
 our hearts. Nor can we carry ourfelves to- 
 wards them with too much familiarity, in- 
 dulgence, and confidence, provided we do 
 not fuffer ourfelves to fink into contempt in 
 their eye.. Thus taking every pofTible mea- 
 fure to render ourfelves agreeable to them, 
 they will feel themfelves warmly attached 
 to us, will never be fo happy as when in 
 our company, and will not* ad: without our 
 advice and confent in any important matter. 
 
 But, however the mode of governing 
 them may a:nd ought to change with their 
 age, parents fhould yet preferve their au- 
 thority over them; and that not for their 
 own fakes only but theirs alfo. If indeed 
 this has not been afferted in their minority, 
 
 z < errat longe, men. quidem fententia, 
 
 Qui imperium credat efle gravius aut fhbilius 
 
 Vi quod fit, quam illud quod amicitia adjungkur. 
 
 Ter. Adelph. Aft. I. Sc. L 
 
 it
 
 to their Children. 233 
 
 it will be a vain attempt to afTume it now. 
 In fuch cafe parents will not have courage 
 to claim their own right, and children will 
 be too violent and head-flrong to yield it : 
 and of confequence both will be the fuf- 
 ferers, and in all probability fufferers to a 
 very great degree. To this point, therefore, 
 great attention mould be paid. Nor will 
 prudent parents, who have well conducted 
 the bufinefs of education hitherto, be at a 
 lofshcre. Providence having put the means 
 of authority into their hands, they will let 
 their children know that they poflefs them, 
 and that they know how to apply them to 
 the purpofes for which they were entrufted 
 with them. 
 
 The other matter we mentioned is alfo 
 of great confequence, I mean, the ufing our 
 utmoft endeavours, at this important pe- 
 riod particularly, to moderate our own and 
 our childrens paflion for the world. The 
 paffions indeed of elder and younger people, 
 in regard of the world, exprefs themfelves 
 differently : wealth is too often the object 
 of the former, and pleafure and honour of 
 the latter. But if parents will difcharge 
 their duty properly to their children at this 
 time, they muft take pains to bring their 
 own views as to the acquifition of wealth 
 
 within
 
 234 Duties of Parents 
 
 within moderate bounds, and to check the 
 eager and ambitious defires of their children. 
 The feeking great things has, in fome in- 
 flances, proved the occafion of loling every 
 thing. It is unpardonable in parents to 
 tempt their children with profpeds,. to 
 which Providence hath not di reded their 
 views: and it is a great fin and folly in 
 children not to liften attentively to thofe 
 leflbns of moderation which their parents 
 teach them. 
 
 And now, deeply imprefled with thefe 
 fentiments, there are three objects which 
 mould particularly engrofs the attention of 
 parents refpeding their children com- 
 pany bujinefs and alliances in marriage. 
 As to the firft, the leading them into a ftrid 
 intimacy with wife, virtuous, and good 
 young people, and giving fuch perfons, at 
 their invitation, a hearty welcome to our 
 houfes, will have a very great effect. It 
 will keep them out of the way of temptation, 
 and contribute at once both to their im- 
 provement and happinefs. As to bufinefs, 
 their particular occupations or profeffions in 
 life have been already chofen, and the mat- 
 ter now is to find out fit fituations for their 
 carrying on the one, or their exercifing the 
 other. In the choice of thefe the objed 
 
 fhoujd
 
 to their Children. 235 
 
 mould be, not only their worldly fuccefs, 
 but the fecuring them from fnares of various 
 kinds, too numerous to be mentioned here. 
 Our diligent watch, counfel, and affiftance 
 they will daily need, and thefe parental 
 anxiety and affection will not fail to afford. 
 And then, as to alliances they may contract 
 in marriage, upon which one circumftance 
 their future profpects of happinefs and ufe- 
 fulnefs will chiefly depend, it will be our 
 duty to exert all our prudence, influence, 
 and abilities on their behalf. But on this 
 fubject I forbear to enlarge here, as it hath 
 been particularly difcuffed in a former dif- 
 courfe a . 
 
 To clofe the whole. In the difcharge 
 of all thefe duties, permit me once more to 
 remind you, parents, that your children's 
 everlafting welfare mould be your grand 
 object, and mould over-rule every other 
 confideration whatever. And thus endea- 
 vouring faithfully to fulfil your duty towards 
 them, and earneftly commending them to 
 the protection and favour of a good God, 
 your Father and their Father, you may 
 hope yourfelves to fee them happy and 
 ufeful in life ; and having had your dying 
 
 Dif. IV. PART II. 
 
 eyes,
 
 236 Duties of Parents 
 
 eyes clofed with their dutiful and tender 
 hands, to meet them another day in heaven, 
 amidft the tranfporting joys and triumphs 
 of that blifsful ftate. 
 
 PART III. 
 
 THE duties which parents owe to their 
 children having been ftated and explained, 
 we proceed now, 
 
 THIRDLY, To offer fome fuitable argu- 
 ments to perfuade parents to the faithful 
 difcharge of thefe duties. 
 
 There is, indeed, fomething very humi- 
 liating in the idea of parents being per- 
 fuaded to take care of their children. What ! 
 T Can it be neceflary to perfuade men to 
 that which it ihould be impoffible for al moil- 
 any force to reftrain them from doing ? Yes, 
 it is neceilary. The fhameful neglects, in 
 regard of the education of children, too vi- 
 fible in this country, and among fome who 
 claim the character of virtuous and religious 
 people, juftify the afTertion. It is a national 
 evil. The baneful effeds of it are already 
 felt, and will be in a flill greater degree, if 
 a reformation does not fpeedily take place. 
 Every exertion, therefore, is needful on our 
 
 parts
 
 to their Children. 237 
 
 p&rts to roufe men from their flumber, and 
 to excite them to a duty, which the Welfare 
 of their Children the Interejis of Civil So- 
 ciety and the Progrefs of Religion in the 
 world, demand at their hands. Thefe are 
 the topicks on which we mean to enlarge : 
 and may God command his bleiling on the 
 attempt ! 
 
 I. The Welfare of our children calls loudly 
 upon us to take all the care we can of their 
 education. 
 
 This is an argument addreiTed to natural 
 affedtion, under the guidance of reafon and 
 religion : and parents of this defcription 
 cannot avoid feeling the force of it. If a 
 man is deftitute of all affedtion to his off- 
 ipring, he is amonfterj and though in a 
 human ihape, to be beheld with abhorrence. 
 If he hath affedtion for his children, but 
 the expreffions of that affedtion are wholly 
 confined to their animal nature, he is not 
 indeed a monfter, but he mud not be called 
 a reafonable being : his proper denomination 
 is that of a brute. If his affedlion extends 
 further than merely to their animal nature, 
 and his objedt is their advancement in civil 
 fociety, he is above a brute, and may ^be 
 ftiled a man of fenfe : but their moll im- 
 portant interefts having no fhare in his con- 
 6 cern,
 
 238 Duties of Parents 
 
 cern, he cannot be deemed a man of reli- 
 gion. Now it is with parents, as men of 
 humanity, good fenfe, and piety, we are here 
 reafoning. To your view, Sirs, confidered 
 in each of thefe lights, we would hold up 
 the great object of your children's welfare. 
 
 To your humanity, in the firft place, we 
 would commend the care of your children's 
 perfons, I mean their animal nature. Here 
 we have no occafion to perfuade. Natural 
 affection is inftinct. It operates without 
 reafoning. Its force is irreiiflible. Your 
 children are parts of yourfelves : you feel 
 they are b . Your image they carry in their 
 countenances. To you helplefs they look 
 up for fupport. To your arms defencelefs 
 they fly for protection. Around you they 
 cling as their guardians and friends. You 
 cannot fupprefs emotions of tendernefs and 
 love towards them. Y~ou cannot cart off 
 bowels of companion for them. You can- 
 not thruffc them from your hearts, while 
 they fmile in your faces. You cannot fliut 
 your ears againft their cries, while they 
 implore your aid. No. Humanity forbids 
 it. The idea of their fuffering want, po- 
 verty, and wretchednefs, makes you inife- 
 
 b Quid dulcius hominura generi a natura datum eft 
 juam fui cuique liberi ? Cicero.
 
 to their Children. 239 
 
 Fable, harrows up your very foul. Every 
 nerve you would exert to procure them 
 iubfiftence, and leave no effort untried to 
 refcue them from deftruction. 
 
 But to you alfo they look up, or we for 
 them, as to men of underftandmg and pru- 
 dence ; to make what provifion you can for 
 their efcaping temporal mifery, when they 
 grow up into life, and their obtaining a de- 
 gree at leaft of temporal happinefs. You 
 have knowledge of the world. You have 
 experience. You know before -hand the 
 dangers of various kinds to which they will 
 be expofed, and the exertions that are ne- 
 ceflary in various ways, in order to procure 
 a competency of wealth, honour, and feli- 
 city. You dread the thought of their fink- 
 ing into poverty, and being treated with 
 contempt. And though it is not your ob- 
 ject to raife them to the fummit of worldly 
 rplendor and glory, yet you would gladly 
 introduce them into fituations that may 
 render them eafy, refpectable, and ufeful. 
 But how is this to be done ? He who has 
 pofTefled you of parental affection, has alfo 
 endowed you with reafon to direct to the 
 proper means for the gratifying that af- 
 fection. And what are thofe means, but 
 the giving them a prudent and virtuous 
 6 education.
 
 240 Duties of Parents 
 
 education. A good education is better than 
 an ample fortune. How can you expect 
 that they mould be fuccefsful in life, if not 
 prepared for the ftations they are to fill by 
 fuitable inftruction ? And, tho' fuccefsful, 
 how can you expect that they mould be 
 happy and ufeful, if principles of integrity, 
 induftry, fobriety, moderation, and bene- 
 volence are not inililled into them ? To 
 neglect their education, therefore, or to 
 fuffer them to grow up rude and undifci- 
 plined, without laying a proper reftraint 
 upon their paffions, is to offer violence to 
 natural affection, or at leafl to fix an inde- 
 lible blot upon your character in point of 
 prudence and good fenfe. " We ought not 
 " to have children," fays a wife heathen, 
 " if we will not be at pains to train and 
 " educate them V 
 
 But the object which mo ft of all demands 
 your attention, is the f ah at Ion of their Im- 
 mortal fouls. You believe there is a God, 
 that there is a difference between good and 
 evil, that men cannot be happy in this life 
 if they do not approve the former and fhun 
 the latter, that religion is the nobleft fource 
 of real pleafure, that though your children 
 
 irtu&b&i T&iiPaf, w 
 
 Plat. Crito. 
 
 were
 
 to their Children. 241 
 
 Were pofleffed of all that this world can 
 afford, without an intereft in the favour of 
 God they would be miferable, that they 
 muft die, that they are amenable at the 
 divine tribunal, that their fouls are im- 
 mortal, and that, unlefs they believe in 
 Chrift, and are his genuine difciples, they 
 are undone for ever. You believe, I fay, 
 ihefe great truths, or however you profefs 
 to believe them. How can you then love 
 your children, and, having the leaft mare of 
 common fenfe, not feel yourfelves impelled 
 by an irrefiftible kind of neceffity to hold 
 up to their view thefe truths, with all the 
 evidence that accompanies them ; and to 
 prefs upon them their importance, with 
 tears of anxiety and earneftnefs ? If you do 
 not believe them, that indeed will account 
 for your neglect. But if you do, and yet 
 neglect to inculcate them, yours is the mod 
 abfurd character in the world. Give your 
 children a religious education, or fay in fo 
 many words that you have no religion your- 
 felves, and that you hold it all in contempt. 
 Do juftice to your own principles and to 
 them, or be content to be called what you 
 really are, either infidels or fools. How 
 can you have natural affection ! how can 
 you have parental tendernefs ! how can 
 R you
 
 242 Duties of Parents 
 
 you feel thefe dear parts of yourfelves twine 
 about your hearts ! and be reconciled to the 
 agonizing fight of viewing them plunged in 
 the depths of vice and fin, going down to 
 death and the grave under the weight of 
 accumulated guilt, and fuffering the wrath 
 of God in all its tremendous forms in the 
 world to come ? What if, on the iaft fo- 
 lemn day of account, your injured children 
 fhould thus addrefs their Judge, in the pre- 
 fence of that great aiTembly ! " True, my 
 " guilt is great, but it had not been fo 
 " great, if my parents had difcharged their 
 " duty towards me. To their neglecls and 
 *' indulgences I owe my ruin. They told 
 " me nothing about God, and Chrift, and 
 " another world. They did not inform 
 " my mind, awaken my confcience, and 
 *' reltrain my paffions. They did not pray 
 " with me or for me. They took no care 
 " about my falvation. All their concern 
 " was for my worldly profperity, let what 
 -" would become of my immortal foul. 
 ." Ah ! you, you unnatural parents, are the 
 " authors of thefe my mjferies." How will 
 ye endure, Sirs, fuch reproaches as thefe? 
 
 But in order to do juftice to this argu- 
 ment, taken from the concern we feel for 
 the welfare of our children, we mull detain 
 i your
 
 to their Children. 243 
 
 your attention a little longer, while we 
 paint, in two oppolite inftances, the direful 
 effects of want of education on the one 
 hand : and the happy effects of a good edu- 
 cation on the other. In the mean while it 
 will be proper to obferve, that there are, no 
 doubt, many inftances of thofe who, thro' 
 the extraordinary interpofition of divine 
 grace, have furmounted the evils refulting 
 from the want of this ineftimable blefllng. 
 The tender bowels of their heavenly Father 
 have more than compenfated the brutality 
 of their natural parents. And it mould 
 alfo be further obferved, that the beft edu- 
 cation parents x:an poffibly give their chil- 
 dren, fometimes fails of the defired end, 
 and is indeed never fuccefsful without the 
 concurrence of a fuperior influence. It is 
 the voice, however, of reafon and the bible, 
 that the means God has appointed be ufed : 
 and woe be to them who dare wilfully to 
 neglec"t them ! 
 
 But to return. The miferable effects of 
 an ill-education might be fhewn in many 
 fad inftances ; one, however, mail fuffice 
 as a fample of the reft. The unhappy per- 
 fon to whom I refer, was the fon of parents 
 in good but not very affluent circumftances, 
 of eafy indulgent difpofitions, not without 
 R 2 a
 
 244 Duties of Parents 
 
 a mare of common fenfe, and generally con- 
 fidered as people of religion. Their fon, to 
 all appearance, they tenderly loved. Whilft 
 young and under the management of his 
 mother, the buiinefs was to gratify him 
 with whatever he aiked for, and not to 
 fuffer him to be crolTed in any particular. 
 As he grew, his depraved paffions which 
 had received little or no check, gathered 
 ilrength -, and fo blind were his parents as 
 to account them, or at leaft to fpeak of them, 
 in the light of virtues rather than vices. 
 Pride was, in their eye, fpiritj ill-humour, 
 manly refolution -, art, good fenfe ; and pert- 
 nefs, wit. The authority which they ought 
 to have exercifed over him, he claimed over 
 them ; and his will, inftead of theirs t was 
 law. The mafters who were to inftrudt 
 him, received particular charge not to be 
 fevere with him, and to excufe him of ex- 
 ercifes required of other children, his tender 
 health not admitting of fuch exertions. 
 Improvement in knowledge was referred to 
 riper years, and indulgence thought to be 
 the bed means to eftablim his constitution, 
 and attach his affection to themfelves. 
 Averfe to all thought abdut religion, he 
 was not to be prefled on thofe matters, left 
 he mould conceive an uuconquerable pre- 
 judice
 
 to their Children. 245 
 
 judice againft it. Catechifing was drudgery, 
 and he would come by and by to underftand 
 the principles of religion in a more rational 
 and eafy way. Publick worfhip was not, 
 indeed, to be wholly neglected, but a con- 
 ftant attendance on it was to be difpenfed 
 with, left he fhould grow lick of thefe te- 
 dious fervices. Family worfhip was but 
 now and then obferved, and his prefence 
 not abfolutely neceflary. Companions he 
 muft have, and thefe of fuch a fort as fuited 
 his humour, provided they were not the 
 vulgar, and openly profane. A profeffion 
 in life was thought of for him, but the 
 ufual difcipline to qualify him for it deemed 
 unnecefTary, as he would be likely to poffefs 
 a competency without excelling in his pro- 
 feffion. As he grew towards man's eftate, 
 gratifications in this and that way were but 
 natural to youth, and his defires, which 
 gradually became demands, muft be com<- 
 plied with. 
 
 His paffions now acquire ftrength. Con- 
 ceit, ambition, and pleafure mark every ftep 
 he takes. With difficulty he is to be re- 
 ftrained from open ads of indecency and 
 vice. His parents at length begin to fee 
 their miftake, and, like old Eli, they feebly 
 chide him, faying, ' My fon, why do you
 
 246 Duties of Parents 
 
 " fo ?" Inattention to their admonitions 
 ripens into unnatural indifference to their 
 perfons, and utter contempt of their autho- 
 rity. Into the world he violently preci- 
 pitates himfelf, throwing the reins upon 
 the neck of his lawlefs paffions, refolving 
 he will have his full fwing of carnal mirth 
 and pleafure. They, overwhelmed with 
 anxiety and diftrefs, follow him with their 
 earneft cries, tears, and intreaties, but all 
 in vain. In vain they tell him now of God, 
 his foul, death, and a future judgment. 
 He has made up his mind to infidelity. He 
 laughs at religion, and at their weaknefs to 
 profefs it, fcarcely believing from their 
 treatment of him, that they can be fuppofed 
 thcmfelves really to believe it. From one 
 ftep he proceeds to another, till at length 
 having reduced himfelf to poverty and want, 
 broken the hearts of his parents, and ema- 
 ciated his conftitution, he lies down and 
 dies, amidft the horrors of an awakened 
 confcience and the tremendous appreheniions 
 of future mifery; with his laft breath curfing 
 the authors under God of his being, for 
 their having by their neglect and indulgence 
 devoted him to deftruction. 
 
 Can we behold fuch a fcene, and our 
 .hearts not bleed within us ? Can we look, 
 
 parents,
 
 to their Children. 247 
 
 parents, upon our children, and apprehend 
 it poffible that, through the depravity of 
 human nature and our negled of their edu- 
 cation, the like event may happen refpeding 
 any'of them, and not tremble ? Let natural 
 affedion colled: its full flrength, and from 
 our own tendered feelings, under the guid- 
 ance of reafon and religion, let us reply to 
 this queflion, Whether we ought not to 
 exert our utmoft efforts, in a dependance 
 on the grace of God, to train up our chil- 
 dren in the way they fiould go? But as the 
 horror we conceive from the diftant appre- 
 henfion of their future wretchednefs, may 
 be fuppofed to roufe us to adion ; fo the 
 tranfporting pleafure we feel from an idea 
 of the honour and happinefs they may attain 
 to in this world and another, cannot fail, 
 methinks, fweetly to allure us to our duty. 
 To this objed, therefore, let me now lead 
 your attention, in an inftance diredly op- 
 pofed to that we have defcribed. 
 
 The parents of him, whofe ftory we have 
 to relate, were plain, fenfible, good people; 
 in a fituation beneath envy and above con- 
 tempt. Their child they dearly loved, and 
 they had no fooner received this pledge of 
 their mutual affedion at the hands of Pro- 
 vidence, than they began to grow jealous 
 R of
 
 248 Duties of Parents 
 
 of themfelves, left their tendernefs for him 
 ihould prove an obftrudion to the right 
 difcharge of their duty to him. With tears, 
 therefore, of unfeigned piety they befought 
 God to enable them to bring him up in the 
 nurture and admonition of the Lord. His 
 engaging temper quickly won upon their 
 hearts, but at the fame time they clearly 
 perceived he was not deftitute of thofe de- 
 praved pamons they felt in thernfelves, and 
 daily lamented before God. The reftrain- 
 ing and conquering them was the firft object 
 of their attention, while they endeavoured, 
 by the moft foft and infmuating addrefs, to 
 imprefs upon his imagination and heart 
 fentiments favourable to virtue and religion. 
 They fternly frowned on every effort of 
 pride, ftubbornnefs, and malevolence -, and 
 as tenderly cherifhed every expreffion of 
 modefty, gentlenefs, and good-nature. They 
 eftablifhed their authority over him by 
 firmly infifting, under pain of their fevereft 
 difpleafure, on an unreferved obedience to 
 their commands : and his affections they 
 attache4 to themfelves by every pomble 
 mark of parental fondnefs and familiarity. 
 To the love of knowledge, and a defire of 
 excelling in every branch of learning to 
 which he applied, they allured him by the
 
 to their Children, 249 
 
 moft generous and well-timed rewards ; and 
 to habits of induftry, fobriety, and felf- 
 denial they enured him, by a courfe of dif- 
 cipline, as conducive to the health of his 
 body as that of his mind. Study and re- 
 creation, application and amufement, they 
 blended together in their proper proportion. 
 The truths of religion they inculcated 
 upon him with the moft affiduous attention, 
 endeavouring to explain them to his under- 
 ilanding, and to fix the evidence of them 
 upon his confcience. They prefented him 
 with his own picture, as an apoftate creature, 
 in the faithful mirrour of the bible, and 
 held up Chrift to his view in all the charms 
 of his tranfcendent love. They taught him 
 that religion was an irreconcilable foe to 
 fin, and a hearty friend to pleafure. They 
 prayed fervently with him and for him, and 
 often urged him earneftly and with tears to 
 pray for himfelf. And to all their in- 
 ftructions, counfels, and intreaties, they 
 added the powerful allurements of their 
 own fweet, chearful, and pious example. 
 Thus they led him up, by a prudent, fteady, 
 and indulgent hand, through the feveral 
 ftages of education from childhood to ma- 
 jority. And God commanded his bleffing 
 upon their endeavours, giving their fon, 
 
 whom
 
 250 Duties of Parents 
 
 whom they tenderly loved, a heart to obey 
 and ferve him. 
 
 And now, imprefled with the obligations 
 he owed to Heaven, and to parents whom 
 , he equally revered and loved, he entered on 
 life, amidft the cordial wifhes and fervent 
 prayers of the wife and good, whom h.e had 
 been ufed to confider as his beft friends, 
 and had made his only companions. In the 
 ftation he filled, and for which he was well 
 qualified, he drew to him the attention and 
 regards of all around him. Providence 
 fmiled on'his honefl labours, and fucceeded 
 them beyond his expectations , An agree- 
 able alliance he formed in marriage, and in 
 a few years a hopeful offspring like olive- 
 plants furrounded his table, In the world 
 he was refpeded, among his friends beloved, 
 and by the church of God revered. And 
 having richly paid back into the bofoms of 
 his fond parents, with filial gratitude and 
 attention, the returns due to their ardent 
 love to him, he at length placidly fell 
 afleep in the arms of his own children, who 
 honoured his memory with the fame un- 
 feigned affection he had done that of his 
 parents before him. And what tongue can 
 defcribe the joys which fuch parents and 
 fuch a fon muft now feel in each others 
 embraces above ! 
 
 With
 
 to their Children . 251 
 
 With this tranfporting fcene before our 
 eyes, which of us, whofe breaft glows with 
 all the warmth of natural affection, accom- 
 panied with a found underftanding and ge- 
 nuine piety, but muft cordially fall in with 
 the divine admonition in our text ! 'Train 
 up a child in the ivay he foould go : and when 
 he is old, he will not depart from it. The 
 welfare of their children, then, is the firft 
 and main argument we would urge on pa- 
 rents to perluade them to look well after 
 their education. But our attention ought 
 furely to extend further, I mean, 
 
 II. To the inter efts of civil fociety . 
 
 Providence hath fo difpofed things in the 
 prefent life, as that men fhould mutually 
 depend upon each other for their fupport, 
 protection, and happinefs. They are pof- 
 feffed therefore of paffions which irrefiftibly 
 impel them to focial connections. But fo- 
 ciety cannot fubfifl, to the important and 
 falutary purpofes of its appointment, with- 
 out good government. And government 
 cannot have its due effect, unlefs men are 
 in general perfuaded of the-fitnefs and pro- 
 priety of fubmiffion to it. For though the 
 laws are juft and good, and thofe who 
 govern are entrufted with the neceffary 
 powers for carrying them into execution, 
 
 yet,
 
 Duties of Parents 
 
 yet, if profligacy and want of principle' uni- 
 verially prevail* the wheels of government 
 will be clogged, and in a courfe of time 
 every thing will fall back into its original 
 ftate of anarchy and confufion. Now edu- 
 cation is the natural and moft effectual 
 mean to prevent thofe evils, which are fo 
 inimical to good government, and of con- 
 Icquence to the interefts of fociety. 
 
 Senfible of this, all wife lawgivers have 
 taken care, in the founding civil ftates, to 
 give every poffible encouragement to the 
 education of children. Penal laws have 
 not indeed been deemed neceffary to impel 
 parents to their duty, as they have every 
 imaginable inducement to it. But then- pa- 
 rental authority has received the fulleft fup- 
 port from government, and the difobedience 
 of children has been judged a crime de- 
 fervingof publick reprehenlion and punifli- 
 ment rt . Countenance has been given irt 
 various ways to the interests of learning, 
 an'd liberal foundations have been eftablilhed 
 for the inftrudling children and youth : and 
 thus the ftate, and all the other departments 
 of civil fociety, have been fupplkd with a 
 iucceffion of able, ufeful, and worthy per- 
 
 d Se^eut. xxi. 1521. 
 
 fons,
 
 to their Children. 253 
 
 ions. Whoever confults the laws of Mofes 
 will find particular regard was paid by him 
 to this matter. The Spartans, a people 
 famous for their national virtue and intre- 
 pidity, laid the greateft ftrefs upon edu- 
 cation. To this the profperity and grandeur 
 of the ancient Romans were chiefly to be 
 attributed. And moft kingdoms, in pro- 
 portion to the attention paid to this object, 
 have flourished or declined. 
 
 Now what good man is there who does 
 not wim to fee his country profper, trade 
 and commerce flourifh, the arts and fciences 
 held in reputation, health and plenty abound, 
 and peace, harmony, and good will prevail 
 among all ranks of men ? Thefe are very 
 defirable bleffings : .every individual, as well 
 as the community in general, is affected by 
 them. But how can thefe bleffings be ex- 
 pected, if no pains are taken to form the 
 morals of youth, to inftil the principles of 
 virtue into their minds, and to fit them for 
 the part they are to act in fociety e ? On the 
 contrary, thefe great duties neglected, what 
 
 Gratum eft, quod patrins civem, populoque dedifti, 
 Si. facis, ut patriae fit idoneus, utijis agris, 
 Utilis et bellorura, et pacis rebus agendis. 
 Plurimum enim intererit, quibus artibus, et quibus hunc tu 
 Moribus inftituas ........ Jtcv. Sat, 14. i/, 70. 
 
 6 
 
 is
 
 6 54 Duties of Parents 
 
 is to be apprehended but the moft fatal con- 
 fequences ? Let any one fit down and figure 
 to himfelf the calamities which have be- 
 fallen kingdoms, once famed for their 
 wealth and fplendour, but now funk into 
 oblivion: let him confider by what means 
 they arofe to that pitch of greatnefs which 
 drew the attention of the whole world to 
 them, and by what means again they were 
 precipitated into deftru&ion : let him reflecl: 
 on the ftrange combination of circumftances 
 which operated to their profperity and their 
 ruin, and mark particularly the influence 
 of education thereon. And then let him 
 fay, whether the importance of education to 
 the well being, to the very exiftence of fo- 
 ciety, can be eftimated too high. 
 
 The inhabitants of thofe flates jufl re- 
 ferred to, trained up from their youth to 
 habits of integrity, temperance, activity, and 
 honour, were united to one another by the 
 firmefl bands, became capable of the nobleft 
 exertions, patient of fatigue and difappoint- 
 ment, and fuperior to bafenefs, treachery, 
 and cruelty. So they acquired wealth and 
 greatnefs. But alas ! in a courfe of time v 
 enjoying the luxuries of life in the greateft 
 profufion, and with them every fpecies of 
 gratification, the national character for 
 6 which
 
 to their Children. 255 
 
 ?i they had been fo famed took a turn. 
 ! heir ancient hardinefs and iimplicity dege- 
 ed into floth and effeminacy. Their 
 faculties were enervated and their morals 
 corrupted. Honour and good faith yielded 
 to avarice and cunning. Amidft the greedy 
 pursuits of felf intereft, the general good 
 was overlooked, the welfare of pofterity 
 difregarded, and the education of their 
 children, an attention to which laid the 
 foundation of their greatnefs, was wholly 
 neglected. 
 
 And what was the tremendous confe- 
 quence ? No other than might naturally 
 be expected. Civil feuds and animoiities 
 were excited, the laws trampled under 
 foot, publick authority treated with con- 
 tempt, the nerves of government relaxed, 
 the national counfels infatuated, mutual 
 confidence broken, and the horrors of in^ 
 humanity, oppreffion, and violence, fpread 
 far and wide. Neighbouring powers availed 
 themfelves of thefe their internal divilions. 
 Their country was invaded, their wealth 
 captured, their towns defolated, their wives 
 and children carried into wretched captivity, 
 themfelves flain by the fword, and their 
 riame as a people marked in the faithful 
 page of hiftory with as great reproach and 
 
 infamy,
 
 Duties of Parents 
 
 infamy, as that of their arrceftors had been 
 with refpect and honour. 
 
 And now if this account of the matter be 
 true, how can he be a patriot, a real friend 
 of his country, who is remifs in the dif- 
 charge of the duties he owes to his chil- 
 dren ? If indeed men have loft all natural 
 affection, and are become downright brutes, 
 I am fenfible this argument will have no 
 effect. But it is to be hoped this is not yet 
 the cafe with us. If then we have any con- 
 cern for the welfare of pofterity, any de- 
 lire that our country may exift to a late period 
 of time) any paffion for its future reputation 
 and honour, any anxiety about the prefent 
 itate of our affairs, any wifh that we may 
 emerge out of the calamities in which we 
 are involved, refume our former luftre, and 
 enjoy again the great national bleffings of 
 peace, unanimity, and profperity ; let us 
 acquit ourfelves as good members of the 
 community, and be perfuaded from the love 
 we owe to our country as well as to our 
 children, to give them every advantage of a 
 virtuous education within our power. But 
 there is one motive further to be urged, and 
 that is, 
 
 III. The concern we feel, as chriftians, 
 for the progrefr of religion in the world. 
 
 I am
 
 to their Children. 257 
 
 I am here addrefling myfelf to thofe pa- 
 rents who know what religion is, who firmly 
 believe its facred truths, have felt their 
 power and tafted their fweetnefs. You 
 agree with Solomon in giving it the cha- 
 racter of " Wifdom," and account thofe 
 happy who find it. " For the merchandize 
 " of it is better than the merchandize of 
 " filver, and the gain thereof than fine gold. 
 " She is more precious than rubies : and all 
 " the things thou canfl defire are not to be 
 " compared unto her. Length of days is 
 " in her right hand : and in her left hand 
 " riches and honour. Her ways are ways 
 (t of pleafantnefs, and all her paths are 
 " peace f ." While you contemplate the 
 tranfcendent beauties of her countenance, 
 liften to the fweet inftru&ions of her lips, 
 and feel yourfelves enriched with the noble 
 gifts me beftows, you wonder that this 
 heavenly ftranger meets with a no more 
 hearty welcome in our world. Perfuaded 
 that me is capable of making men wife unto 
 falvation, of giving a new bias to their de- 
 praved inclinations, of regulating their dif- 
 ordered paffions, of foothing their afflicted 
 breads, and animating them to the moft 
 
 f Prov. iii. 13 17, 
 
 S generous
 
 Duties cf Parents 
 
 generous adions, you would gladly intro- 
 duce her to the acquaintance of all around 
 you. Aflured that her prefence, energy, and 
 influence, will turn a barren wildernefs into 
 a fruitful garden, convert lions into lambs, 
 reftore beauty, order, and happinefs to fo- 
 ciety, and reflect a new luftr.e and glory 
 upon the whole face of nature, it is your 
 wifli, it is your endeavour, to promote her 
 interefts to the utmoft of your power among 
 mankind. 
 
 Now the training up your children in the 
 way they mould go, is one mean among 
 many others to fpread the empire of religion 
 in the world. No doubt God has ways of 
 accomplishing his wife and benevolent pur- 
 pofe, without the intervention of human 
 means. His gofpel has hitherto flood its 
 ground amidft the mod inveterate oppofition 
 from vice and infidelity, and the fhameful 
 neglects too of thofe who have profefled the 
 warmefl regards to it. Prodigious multi- 
 tudes, involved in the thickefl {hades of 
 ignorance and barbarifm, and destitute of 
 all advantages of education, have been con- 
 verted to the truth. And in fuch enlight- 
 ened countries as ours, there are inftances 
 not a few of thofe who have grown up into 
 life utter Grangers to religion, and yet have 
 
 afterwards
 
 to their Children. 259 
 
 afterwards become ferioufly acquainted with 
 it. And it mufb be acknowledged, that the 
 utmoft exertions on the part of parents to 
 bring up their children in the fear of God, 
 will fail, without the concurrence of a fu- 
 perior energy. The feeds of vice and fm 
 are fo deeply fown in the human heart, that 
 the grace of God is abfolutcly neceiTary to 
 eradicate them. This is the doctrine of the 
 bible, and the inefficacy, in fome fad in- 
 ftances, of the bed education well agrees 
 with what the fcriptures teach. But this 
 militates not againft our duty. What God 
 has commanded ought to be clone. Where- 
 fore the fitnefs of the mean to the end pro- 
 pofed, the exprefs authority of holy writ, 
 and the conftant example of the wifeft and 
 beft of men, may be urged as motives to 
 excite chriftian parents to this arduous and 
 important fervice. 
 
 Will you fay, Sirs, that there is not a 
 fitnefs in the means to the end? Hath not 
 the explaining to children the real difference 
 between good and evil, the reprefenting to 
 them a plain truth that vice brings after it 
 mifery, the ilating to them a clear fad that 
 human nature is miferably depraved,, the 
 putting them in mind of death and a future 
 judgment, the holding up to their view the 
 2 great
 
 260 Duties of Parents 
 
 great Saviour of finners, the painting before 
 their eyes the pleafures of religion in the 
 prefent life, and the joys and triumphs of 
 it in another world ; I fay, have not thefe 
 meafures, accompanied with feafonable re- 
 itraints and encouragements, a direct ten- 
 dency, with the bleffing of God, to gene- 
 rate fentiments of virtue and piety in their 
 minds ? Have they not in innumerable in- 
 llances produced this effect ? Jofepb, Samuel, 
 Obadiab, timothy, and many others might 
 be mentioned in proof of this afTertion. 
 And have not fuch children, inheriting the 
 piety of their anceflors, become themfelves, 
 and their defcendants after them, the hon- 
 oured instruments of propagating religion 
 in the world ? 
 
 This great duty, too, has the exprefs 
 authority of God's word. " I know Abra- 
 " bam, fays the Lord, that he will command 
 " his children after him, that is, diligently 
 " inftruct them, and folemnly enjoin it 
 " upon them, to keep the way of the Lord, 
 " and to do juftice and judgment 8 ." Mofes 
 again and again enforces it with great 
 earneflnefs in the book of Deuteronomy h : 
 and gives commandment that " if a man 
 
 t Gen. xviii. 18, 19. h Deut. vi. 6, 7. Ch. xi. 18, 19. 
 
 " has
 
 to their Children. 261 
 
 ' has a flubborn and rebellious fon, who 
 " will not obey the voice of his father or 
 " his mother, and who when they have 
 " chaftened him, will not hearken unto 
 " them 3 but is a glutton, and a drunkard : 
 " he mall be ftoned to death 1 ." Very tre- 
 mendous judgments are denounced on the 
 houfe of E/i for the impieties of his chil- 
 dren, and for his not having exerted his 
 parental authority over them, as the law 
 of nature and of God had required. " I 
 " will judge his houfe for ever, fays the 
 " Lord, for the iniquity which he know- 
 " eth : becaufe his fons made themfelves 
 " vile, and he restrained them not, or 
 " frowned not upon them V Da r oid in- 
 ftrudted Solomon in his duty, and with 
 great affection befought him " to keep the 
 " way of the Lord his God, and to take 
 " heed to fulfil the ilatutes and judgments 
 " which the Lord had charged Mofes with, 
 " concerning Ifrael 1 ." The feveral paflages 
 which occur in the book of Proverbs re- 
 fpedting the education of children might 
 here be mentioned" 1 . And to come down 
 to the New Teftament, the duty of parents 
 is implied in the admonitions there given 
 
 1 Deut. xxi. 18 21. k i Sam. Hi. 1 1 13. 
 
 1 i Chron. xxii. 12, 13. m Prov. xix. 1 8. Cli. xxiii. 
 13, 14. Ch. xxix. 15, 17. 
 
 S 3 children
 
 262 Duties of Parents 
 
 children to obey and honour them " j and 
 it is more jftrongly exprefTed in the ex- 
 hortations to parents themfelves " to bring 
 " up their children in the nurture and ad- 
 " monition of the Lord V and ' to rule 
 <f their own houfes well, having their 
 children in fubjection with all gravity V 
 But the text, were that the only paflage in 
 the book of God to our purpofe, would fuf- 
 ficiently recognize the plain dictate of nature 
 on this matter Tram up a child in the way 
 be Jhould go : and when he is old, be will not 
 depart Jrom it. 
 
 But there is one more confederation to 
 enforce the idea of the divine authority in 
 this matter, which muft not be omitted, 
 and that is, the tender companion which 
 the blelTed God has every where in fcripture 
 expreffed for young children. PafTages of 
 this fort are too numerous to be cited. But, 
 methinks, the language of them all is much 
 the fame, as hath often been obferved, with 
 that of Pharaotis daughter to the mother of 
 Mofes, " Take this child and nurfe it for 
 " me q ." < Let there be the like tendernefs 
 in your breafts towards your offspring that 
 there is in mine towards them and you. 
 
 n Col. iii. 20, 21, &c. Eph. vi. 4. 
 
 R i Tim. iii. 4. 12. i Exod. ii. 9. 
 
 Do
 
 to their Children. 263 
 
 Do your duty, and you mall not fail to have 
 your wages.' And fuch, furely, was the fen- 
 timent our Saviour meant to convey, when 
 " he took up little children in his arms, 
 ** put his hands on them, and blefTed themV 
 And I muft add, that the condefcenfion of 
 the great God, in ftiling himfelf our Father, 
 and the rneafures which, as fuch, he takes 
 to prepare us for the inheritance we are to 
 enjoy in heaven, when arrived at man's 
 eftate; furnifh at once the moft powerful 
 argument to excite us to our duty, and the 
 plainer! directions to guide us therein. 
 
 And now, can we find it in our hearts to 
 refill: the united force of all thefe motives, 
 pouring in upon us from every quarter, and 
 addreffing themfelves to every paffion of the 
 human breafl ? Can we annihilate all con- 
 cern for the interests of our children, the 
 welfare of our country, the glory of God, 
 and our own comfort and honour here and 
 hereafter? Can we fee ourfelves furrounded 
 with thofe dear objects of our love to whom 
 under God we gave exiflence, befeeching us 
 with tears to become their guardians, pa- 
 trons, and friends ? Can we hear the cries 
 of our country, amidfl the wounds me has 
 
 r Mark x. 1 6, 
 
 S 4 received
 
 264 Duties of Parents 
 
 received from infidelity and irreligion, en- 
 treating us to have companion, for her fake, 
 on our offspring ? Can we hear the autho- 
 ritative voice of God himfelf, commanding 
 us, at the peril of all the infamy and anguifh 
 which brutal neglect will fooner or later 
 bring on us, to train up our children in the 
 way they foould go? and yet remain totally 
 unaffected ? God forbid ! Thefe motives 
 furely will have their effect. You do feel 
 them, parents. Set about your duty then 
 in earneft. Be obedient to the voice of 
 Heaven. Convince all around you, that 
 you have not loll fight of the interefts of 
 your country. Gratify that unconquerable 
 paffion you feel for the happinefs of your 
 children. Realize the benefits which, thro' 
 the divine favour, will refult to them from 
 your prudent care and tender love in this 
 world and another. And follow your un- 
 wearied endeavours for their welfare, with 
 ardent prayers to God for the defired fuc- 
 cefs. ^So, may ten thoufand bleffings be 
 poured into your bofoms by the Father of 
 mercies ! So, may your dying pillows be 
 made eafy by the tendered: offices of filial 
 affection ! And fo, may you each have the 
 tranfporting pleafure, on the great day of 
 account, of thus addreffing your Judge, 
 
 ' Behold
 
 to their Children. 265 
 
 " Behold here am I, O Lord, and the chil- 
 " dren thou haft gracioufly given me !" 
 
 It might now very naturally be expe&ed, 
 that we fhould clofe this difcourfe with an 
 addrefs to children, efpecially to thofe who 
 owe to their parents the ineftimable advan- 
 tages of a prudent, virtuous, and religious 
 education : but we forbear at prefent, as 
 this will be the fubject of the next dif- 
 courfe. 
 
 DISCOURSE
 
 a* 
 
 DISCOURSE VI. 
 
 Duties or Children to their Parents. 
 
 EP H. vi. i, 2 y 3. 
 
 Children, obey your Parents in the Lord : for 
 this is right. Honour thy "Father and 
 Mother, (which is the fir ft Commandment 
 ivitb Promife) that it may be 'well with 
 thee, and thou may eft live long on the Earth. 
 
 O H E artlefs fimplicity and corn- 
 jp manding authority with which 
 ^ the moral precepts of the bible 
 are enjoined upon us, rauft, I 
 think, ftrike the mind of every attentive 
 reader with pleafure. Nothing could be 
 more natural than for the apoftle, after he 
 had held up to the view of the Eph'efians 
 the exceeding riches of the grace of God 
 
 in
 
 Duties of Children y &c. 267 
 
 in Chrift, to perfuade them to the duties of 
 benevolence. A gofpel that originates in 
 fupreme love, cannot furely be believed, 
 felt, and enjoyed, without impelling men 
 to every office of kindnefs which the light 
 of nature teaches and enjoins. Upon thefe 
 grounds he had recommended not only the 
 more general and publick duties of focial 
 life, but thofe particularly of hufbands and 
 wives, which we have conlidered at large in 
 a former difcourfe. And as families arife 
 out of the conjugal relation, which give 
 exigence to another fpecies of duties, efTen- 
 tially important to the welfare of fociety, 
 thefe duties too he explains and enforces. 
 Parents he exhorts to bring up their chil- 
 dren in the nurture and admonition of the 
 Lord ; and children, in our text, to behave 
 themfelves with all becoming reverence and 
 duty towards their parents. The bufinefs 
 of education, than which there is not any 
 duty of greater confequence to the world 
 and the church, we have largely treated in 
 the preceding difcourfe. And we now go 
 on to lay open the various offices of filial 
 piety, and our obligations to them. 
 
 It is to Children the admonition in the 
 text is addrcffcd. In which denomination 
 are included both males and females, of 
 
 every
 
 268 Duties of Children 
 
 every rank and condition of life; fons and 
 daughters in law ; adopted children - t and 
 even illegitimate children too, for there is 
 a duty owing from them to their parents, 
 however unworthy and dilhonourable a part 
 fuch parents may have acted*. And by Pa- 
 rents are meant both father and mother, as 
 it is particularly expreffed in the command- 
 ment which the apoftle quotes. " Honour 
 " thy father and thy mother " Which mews 
 that parental authority is not confined to 
 the father only. Be the paternal rights 
 what they may, there are maternal rights 
 alfo : and thefe draw after them duties and 
 refpefts from children to the mother, as 
 well as the former to the father. And it is 
 further to be obferved, that obedience and 
 reverence are due not to immediate parents 
 only, but to their parents alfo, that is, 
 grand-fathers and grand-mothers, and in- 
 deed to all in the afcending line, that is, 
 uncles and aunts. 
 
 Now the duties enjoined on children in 
 our text to their parents, are all compre- 
 hended in the two ideas of Obedience and 
 Reverence. 
 
 $ Indeed by the law of Solon children bafely born were 
 not obliged to maintain their parents. In fuch high repu- 
 tation did civilized pagans hold the marriage-relation. 
 
 Firfr,
 
 to their Parents. 269 
 
 Firft, Obedience. " Children obey your 
 " parents." That is, liften to their in- 
 flrudions, and be obedient to their com- 
 mands. In the early part of life, when 
 children are totally incapable of governing 
 themfelves, abfolute and unlimited obedi- 
 ence is required. When reafon opens, and 
 they can difcern good and evil, they are 
 flill to be obedient in all things, fo far as 
 is confident with a good confcience. And 
 ever after, on the liberal grounds of friend- 
 ihip, they are to accommodate themfelves 
 to the wiflies and views of their parents, 
 provided thefe do not clafh with the duty 
 they owe to fuperior authority. This li- 
 mitation fome think is exprefled in the 
 words immediately fubjoined " Obey 
 " your parents in the Lord-" that is, fo 
 far as is confident with the regard you 
 owe to the authority of God. Or perhaps 
 the apoftle's intention may be, to point out 
 the piety which mould mingle itfelf with 
 their duty. " Obey them in obedience to 
 " the divine command : have regard to 
 " Chrift in your obedience, and to them 
 " as his difciples and fervants." And fo all 
 the pleafing qualifications of affection, cor- 
 diality, and chearfulnefs, are included in 
 the admonition. 
 
 Secondly,
 
 270 Duties of Children. 
 
 Secondly, Reverence. " Honour thy 
 " father and mother." That is, cherim in 
 your breads the moft affectionate efteem for 
 their perfons and characters ; behave your- 
 felves towards them in the moft refpedtful 
 and dutiful manner; and fpeak of them 
 with all poffible honour and reverence. But 
 fome think by honouring our parents is 
 meant providing for their comfortable fup- 
 port, when advanced in life, and incapable 
 of fubfifting themfelves : this, however, is 
 moft certainly included in the phrafe. 
 " Make the latter part of their days as eafy 
 " and happy to them as you can." 
 
 The duties thus enjoined on children to 
 their parents the apoftle enforces by various 
 considerations. 
 
 The firft he mentions is their fonefs. 
 " Obey your parents in the Lord : for this 
 " is right." It is jujl 1 : it is fit and rea- 
 fonable in itfelf, what the light of nature 
 teaches, and all nations and ages have ac- 
 knowledged to be expedient. It is moft 
 decent and becoming to obey and reverence 
 thofe, to whom under God we are indebted 
 for our exiftence. It is on the grounds of 
 equity and gratitude moft naturally to be 
 
 xpected,
 
 to their Parents 271 
 
 expected, that we mould make every return 
 in our power to thofe, who have {hewn us 
 all imaginable care and kindnefs. And a 
 due regard to their inductions and autho- 
 
 O 
 
 rity, will in its confequences be greatly 
 beneficial to us ; as they are far better able 
 on many accounts to direct and govern us, 
 efpecially in our minority, than we are 
 ourfelves. 
 
 The next argument is taken from the 
 exprefs will of God, fignified in the fifth 
 commandment. This is one of thofe pre- 
 cepts of the moral law which the great God 
 fo folemnly pronounced on Mount Sinai, 
 and which he writ with his own finger on 
 the tables of ftone. With an audible voice 
 he faid, Honour thy father and thy mother: 
 and it is his pleafure that that voice fliould 
 be heard through all the world, and to the 
 end of time. Wherefore children are to 
 obey their parents in the Lord, that is, in 
 obedience to the authority of the great 
 God. 
 
 Here the apoftle as he pafies on obferves, 
 that this is the Jirft commandment with pro- 
 mife. From hence the Church of Rome 
 would infinuate, that the fecond command- 
 ment, which is fo directly oppofed to their 
 doctrine and practice of worfhipping images, 
 ? is
 
 272 Duties of Children 
 
 is not obligatory under the gofpel. " For, 
 fay they, that commandment hath a pro- 
 mife annexed to it; but the apoftle tells 
 us this is the firft with promife : wherefore 
 he hereby plainly annihilates that." But 
 the reply is extremely natural. The pro- 
 mife added to the fecond commandment, 
 (which indeed is rather an affertion than a 
 promife) is no other than a general decla- 
 ration of God's merciful difpolition to all 
 who love him and keep his commandments, 
 and evidently relates to the whole law. 
 Whereas the precept of which the apoftle 
 is here fpeaking, is the firft and only one 
 that hath a promife annexed to it peculiar 
 to itfelf. It mould here alfo be obferved, 
 that the language of the text eftablifhes the 
 authority of the decalogue or moral law, 
 with refpect to us Chriftians as well as the 
 Jews, teaching us not only that we fhould 
 make it the rule of our lives, but that we 
 may and ought to be influenced in our obe- 
 dience by a regard to the bleffings it pro- 
 mifes. And in refpecl: to the precept before 
 us, the apoille evidently meant by filling 
 it, the firft commandment 'with promife, to 
 draw an argument from thence to perfuade 
 children to a dutiful behaviour towards 
 their parents. This, as if he had faid, is a 
 3 duty
 
 to their Parents. 273 
 
 duty of the greateft confequence, the ground- 
 work of all other focial duties, and therefore 
 diftinguimed from the reft by a particular 
 marl; of the divine favour. 
 
 And what is the promife, thus held up to 
 the view of children ? It is this " Honour 
 *' thy father and mother, that it may be 
 <f well with thee, and thou may eft li-v-e long 
 " on the earth" In Exodus it is exprefTed 
 fomewhat differently, " that thy days may 
 " be long upon the land which the Lord 
 " thy God giveth thee V And in Deute- 
 ronomy thus, *' that thy days may be pro- 
 " longed, and that it may go well with 
 " thee, in the land which the Lord thy 
 '* God giveth thee V The fenfe however 
 is fully conveyed in the text, excepting the 
 promiied land's not being particularly men- 
 tioned. This omiflion fome fuppofe was 
 owing to a wim, to preclude all occafion of 
 countenancing a vain confidence which at 
 
 O 
 
 that time prevailed much among the Jews, 
 that they mould not be difpoiieiled of their 
 country Y . But as this epiflle was writ to 
 the Ephefian church, which confifted of 
 Gentile as well as Jewifh converts, it mould 
 rather feem the omiffion, which does not 
 
 Exod. xx. 12. * Deut. v. 16. r See Wlitly in loc. 
 
 T
 
 274 Duties of Children 
 
 affect the fpirit of the promife, was with a 
 view to accommodate it to chrifcians in 
 generaj. Now the plain import of it is 
 this, that thofe who, in obedience to the 
 divine authority, pay due refpecT: to their 
 parents, will be likely to enjoy worldly 
 profperity and long life. I fay, likely t be- 
 caufe the promife is fo worded as to convey 
 an idea of the direct tendency df dutifulnefs 
 in children to promote their temporal wel- 
 fare, which we lhall largely {hew hereafter 
 is the cafe. But, confidered as a poiitive 
 promife, it was remarkably fulfilled in re- 
 gard of the Jews.. And however temporal 
 rewards and punilhments are not now dif- 
 penfed in the manner they were among 
 that people, who fubfifled under a peculiar 
 form of government ; yet there are not a 
 few inftances of dutiful children, who have 
 been diftinguimed by the frniles of Provi- 
 dence : and it is true of them all in regard 
 of their beil interefls, that acling thus in 
 the fear of God it is well with them in this 
 life, and mall be well with them for ever 
 in the life to come. Thus the apoftle en- 
 forces this great duty by the law of nature, 
 the exprefs command of God, and the many 
 advantages that attend the right difcharge 
 
 of
 
 to their Parents. 275 
 
 of it. The text thus explained, we proceed 
 more particularly to confider, 
 
 FIRST, The various offices required of 
 children towards their parents, and, 
 
 SECONDLY, Their obligations to thefe 
 duties. 
 
 FIRST, As to the duties which children 
 owe to their parents. 
 
 Thefe we mall clafs under the three heads 
 of Obedience Reverence and Support. Obe- 
 dience I mention firft, becaufe the main ex- 
 preffions of it, efpecially in the abfolute and 
 unlimited fenfe of the word, are required 
 of children in the early part of life : Reve- 
 rence next, becaufe that ripens and improves 
 with reafon : and Support lafl of all, becaufe 
 the tender offices meant by this term, are 
 to be rendered parents in the decline of 
 life, and are with good reafon underflood 
 to be included, as was obferved juft now, 
 in the word honour. 
 
 I. Obedience. The duties comprehended 
 in this idea we mall confider in reference to 
 matters civil and religious, keeping in 
 our eye as we pafs on the different ages, 
 capacities, and circumftances of children. 
 
 i. As to civil matters. 
 
 T 2 In
 
 276 Duties of Children 
 
 In this description we include what re- 
 lates to food, dreis, company, amufements, 
 deportment, learning, difcipline, and every 
 thing elfe which the morals of children are 
 converfant about. The will of the parent 
 in regard of all thefe matters, under the re- 
 ftrictions which will be hereafter mentioned, 
 mould be dutifully complied with. 
 
 In the earlieil ftage of life, obedience is 
 the refult of inflinft not reafoning. Caft 
 as infants are in this helplefs flate upon the 
 care of others, they are under a neceffity of 
 fubmitting. But when they begin to ac- 
 quire ftrength, and to become capable of 
 reiifting, they fhould, upon the general idea 
 of filial duty, obey. For though they may 
 not be able clearly to comprehend the fitnefs 
 of what is required of them, they may yet 
 have fenfe enough to perceive, that the age, 
 authority, and affection of their parents, 
 give them a right to demand fubmiffion and 
 obedience. And for children poffeffing this 
 idea, to difpute the point with them in any 
 matter infifted on, is to offend againft the 
 decifiorr of their own reafon. Their reafon 
 teaching them fubmiffion, their language 
 no doubt mould be, " My father knows 
 better than I what is right to be done in 
 
 this
 
 to their Parents. 2*7 
 
 this cafe, and therefore I ought to com- 
 ply ; I vv-ill comply." 
 
 Hence, if we may be allowed to digrefs 
 a moment, appears the importance of taking 
 pains with children, at this early age, to 
 imprefs their minds with the general obli- 
 gations of filial obedience. Parents (Lould 
 now fteadily arTert their authority, and in lift 
 that they will at all events be obeyed, letting 
 their children know by their words and 
 actions that they have power over them, 
 that God has given them that power, and 
 that they hold it by the confent of all man- 
 kind. But, at the fame time, they mould 
 be alike afliduous to fecure their cordial 
 affection, by convincing them that they can- 
 not poifibly mean to do them any harm, but 
 on the contrary all the good in their power. 
 So children will be perfuaded, that it is 
 their intered as well as their duty to obey, 
 even though what is required does not fall 
 in with their inclinations. But if a child 
 at this early age is froward, obflinate, and 
 unyielding, and a parent through falfe ten- 
 dernefs fuffers'him wantonly to violate his 
 commands, the latter is as much, yea, more 
 to blame than the former : and if fuch per- 
 verfenefs is not fubdued, the confequence 
 T 3 will
 
 2 7 8 Duties of Children 
 
 will in all probability be fatal to therrl 
 both. But to return. 
 
 When reafon further opens, and children 
 become capable of clearly perceiving, not 
 only the authority their parents have over 
 them, but the difference between good and 
 'evil, between juftice and injuftice, truth and 
 falfehood, humility and pride, meeknefs and 
 paffion, gratitude and ill-nature, and the 
 like ; then their obligations to obedience 
 increafe : for their parents requiring them 
 to do what their own judgment teaches 
 them ought to be done, authority and con- 
 fcience unite to enforce fubmiffion. And 
 of confequence every act of difobedience, in 
 fuch cafe, is more criminal than before : for 
 they are now guilty both of acting contrary 
 to a conviction of what is in itfelf right, 
 and of treating too the authority of their 
 parents with contempt. 
 
 Further, when children arrive at mature 
 age, though they are to be juftified in dif- 
 obeying fuch commands as are directly op- 
 pofed to the clear dictates of their own rea- 
 fon and judgment, yet they ought to liften 
 refpectfully to the counfels of their parents, 
 and in cafes of a doubtful nature, on which 
 age and experience are better capable- of 
 deciding, it is both their wifdom and duty 
 
 to
 
 to their Parents. 279 
 
 to yield to their opinion. " My Ton, hear 
 " the inftruction of thy father," fays So- 
 lomon, " and forfake not the law of thy 
 " mother. For they mall be an ornament 
 *' of grace unto thy head, and chains about 
 " thy neck V And moft certainly it mould 
 be their affiduous concern, to pleafe their 
 parents, even to the lateft period of their 
 lives, by conforming to their will, not only 
 in matters of importance that are juft and 
 right, but in matters perfectly indifferent, 
 and which do not afreet the rights of con- 
 fcience. 
 
 In fine, it is an argument of good fenfe 
 and filial duty in children to take pains to 
 imprefs this important fentiment on their 
 minds, during their minority efpecially, 
 that their parents confider their interests as 
 their own, and are much better capable of 
 judging, in moft cafes, what is expedient for 
 them than they are themfelves. Under this 
 perfuafion every act of obedience will be 
 eafy and pleafant, and draw after it the hap- 
 pieft confequences to both parties : while, 
 on the contrary, ill-humour, difcontent, 
 and refractori nefs will not fail at once to 
 afHict the injured parent, and to make the 
 
 z Prov. i. 8, 9. 
 
 T 4 undutifu2
 
 280 - Duties of Children 
 
 undutiful child himfelf miferable. Let us 
 now proceed, 
 
 2. To matters of Religion. 
 
 Hitherto we have been fpeaking of moral 
 duties only, I mean fuch as are difcoverable 
 by the light of nature, and which we owe 
 to our -fellow-creatures. Our view is now 
 extended further to difcoveries which God 
 is fuppofed to have made of himfelf, and 
 the manner he will be wormipped by a po- 
 iitive revelation. The opinions of mankind 
 differ here, and a great variety of religions 
 obtain in the world. Wherefore the queflion 
 before us is, How far the religion of pa- 
 rents is binding upon their children ? Or, 
 What influence the opinion, profeffion, 
 and authority of parents, are to have upon 
 filial obedience ? 
 
 Here we are to proceed by fteps, as we 
 did under the former t particular. When 
 children are in the earlier! ftage of life, and 
 incapable of judging of thefe matters, it is 
 no doubt their indifpenfible duty to treat 
 the religion of their parents with all decent 
 refpeft, and to conform regularly to the 
 externals of divine worfhip. They are not 
 as yet Jut juris : and if parents, conceiving 
 of this or that mode of religion as of divine 
 authority, are" obliged in confcience riot 
 
 only
 
 to their Parents. 281 
 
 only themfelves to conform to it, but to 
 enjoin conformity on them ; it follows that 
 they ought to comply, there being no dictate 
 of rcalbn orconfcience on their part tojuftify 
 a refufal. It is therefore a violation of the 
 law of nature for the children of a Maho- 
 metan, a Papift, or any other religious pro- 
 feiiion, to treat the opinion or worfhip of 
 their parents with difrefpect and contempt. 
 Nature revolts at the idea. A chriftian can- 
 not bear to fee his creed or his devotion 
 laughed at by any, much lefs by his chil- 
 dren. And why mould we fuppofe thofe 
 who differ from us have not the fame feel- 
 ings on this head with ourfelves ? When 
 Mofes fays, " Thou malt not revile the 
 " Gqds a ," he perhaps means to forbid an 
 indecent and opprobrious treatment of the 
 religion of the country where we happen to 
 be, however contrary it may be to our own 
 views. And if fo, this precept of his does 
 in effect ftill more ftrongly forbid a fimilar 
 behaviour in children towards the religion 
 of their parents. 
 
 But that abfolute obedience in matters of 
 religion which parents have a right to exact 
 of their children during their minority, be- 
 
 a Exod. xxii. 28, 
 
 comes
 
 282 Duties of Children 
 
 comes more and more limited or conditional 
 as they approach to years of difcretion. As 
 foon as ever they are at all capable of per- 
 ceiving the grounds on which the religion 
 of their parents ftands, it is their un- 
 queflionable duty to enquire into thofe 
 grounds. Enquiry is what parents ought 
 to enjoin, and it is one part of filial obe- 
 dience to comply with fuch injunctions. 
 And while reafon teaches that they mould 
 not take their religion abfolutely on trull, 
 it teaches alfo that they are under the 
 ilrongeft obligations to liften ferioufly to 
 what is offered in favour of it. A child 
 ought to fuppofe, unlefs he has glaring 
 proof to the contrary, that his father is 
 iincere and in earnefl in preffing thefe, mat- 
 ters upon him. And if this perfuaiion does 
 not awaken his attention, and put him upon 
 the mofl diligent enquiry, he is chargeable 
 with manifeft undutifulnefs and difaffeclion. 
 So far parental authority mould influence 
 children. 
 
 And its ufe thus far, be their parents 
 religion true or falfe, is very confiderable. 
 If it is falfe, filial attachment, by thus ex- 
 citing them to enquiry, is an advantage, 
 as it becomes an occalion of their detecting 
 the miftaken grounds of fuch religion, and 
 6 fo
 
 to their Parents. 
 
 fo of diffenting for juft reafons from it. 
 And if it is true, the fame filial attachment 
 is of ufe, as it thus becomes the occafion 
 of their polTefling a fatisfadtory evidence of 
 the truth of what they before only pre- 
 fumed to be true. And more than this, 
 that filial affection which thus magnifies in 
 their eye the father's fincerity and zeal, and 
 gives the mo ft pleafing afpect to his pious 
 and holy example ; by fo doing, pofleffes 
 them of a further collateral and confirming 
 evidence of the truth of the religion they 
 have thus examined and approved. But, 
 when filial attachment precludes enquiry, 
 and has no other effect than to beget a mere 
 implicit faith, the obedience which refults 
 from fuch faith is reprehenfible and cri- 
 minal. Conformity to the religion of our 
 parents, on this ground, is difobedience to 
 the voice of reafon and of God. 
 
 The amount of the whole is in mort 
 this: filial duty demands on the part of 
 children, when become capable of reafoning, 
 the moft fober and diligent attention to the 
 i nil: ruction of their parents in matters of re- 
 ligion : but it does not require implicit 
 'aiTent and obedience. On the contrary, 
 fuch aiTent and obedience yielded to parental 
 authority, without enquiry, and more efpe- 
 
 cially
 
 284 Duties of Children 
 
 cially in contradiction to the fenfe and 
 dictate of confcience, is a violation of the 
 allegiance due to God only. 
 
 When the *woman of Samaria had liftened 
 to our Saviour's difcourfe, and was perfuaded 
 on the fuller! conviction of his being the 
 Meffiah ; me immediately informed her re- 
 lations, neighbours, and acquaintance, of 
 what had happened, and entreated them to 
 come and fee the man who had told her 
 all me ever did, and judge for thernfelves 
 whether he was not the Chriil. The con- 
 duct of the Samaritans on this occafion, is 
 precifely fuch as filial duty requires of chil- 
 dren towards their parents in matters of 
 religion, when they are capable of judging 
 of them. The Samaritans did not abfolutely 
 refufe their aflent to the woman's report. 
 That would have been both unreafonable 
 and indecent. It might, or it might not 
 be true. She was evidently in earneil 
 Their good fhe confulted The ftory upon 
 the face of it carried the air of probability 
 and importance And to have treated it 
 with contempt would have been highly un- 
 becoming. The proper ufe, therefore, of 
 her influence and authority was to excite 
 their attention and enquiry. This effect it 
 had. They went oat of the city to Chrift, 
 
 heard
 
 to their Parents. 285 
 
 heard him themfelves, and then declared 
 that they believed, not merely becaufe of 
 her faying, (that was only the occafion of 
 their coming at the defired evidence) but 
 becaufe, having heard him, they were per- 
 fuaded upon the fame grounds which had 
 convinced her, that he was indeed the Chrifr, 
 the Saviour of the world b . 
 
 It is here further to be obferved, that 
 however children may fee reafon, upon calm 
 arid ferious enquiry, to difTent from the re- 
 ligion of their parents ; they are never- 
 thelefs obliged to treat both them and their 
 profeffion with all decent refpeft. Inftead 
 of contumelioufly affronting the one or the 
 other, it is rather their duty decently to 
 thro\v a veil over them, as Shern and 
 Japhet did over their father's nakednefs. 
 
 II. Reverence is the next branch of filial 
 duty to be corilidered. 
 
 Little need be faid here by way of ex- 
 planation. Both the Perfons and Characters 
 of parents fhould be held in the higheft 
 efteem and veneration. As to the former, 
 the language and deportment of children 
 mould be decent and refpe&ful. The fa- 
 
 * John iv. 29, 30, 41, 42. 
 
 miliarities
 
 286 Duties of Children 
 
 rniliarities indeed of early life, and of hours 
 of recreation and pleafantry, are very pro- 
 perly to be allowed. A haughty, difrant, 
 morofe carnage on the part of parents, 
 tends to break the fpirits of children, and 
 to beget a difguft in their breafts, which, 
 however it may aifume the appearance of 
 reverence, will in the end weaken, if not 
 totally deflroy, the fprings of ingenuous 
 and affectionate obedience. Yet a too great 
 freedom in difcourfe and behaviour mould 
 be checked, not only as it is a breach of 
 good manners, but as it will be apt in a 
 courfe of time to degenerate into a con- 
 tempt of parental authority. A meek, fub- 
 miffive, refpeclful demeanour in children 
 towards their parents, is lovely in the eyes 
 of all, and is ever deemed by prudent peo- 
 ple an argument of good fenfe as well as 
 filial piety. The behaviour of Jofepb to 
 his father 'Jacob, and of Solomon to his mo- 
 ther Batfajaeba, fails not to give pleafure to 
 every reader. The former we fee, though 
 next in authority to Pharaoh, " prefenting 
 " himfelf to his father, and bowing before 
 " him with his face to the earth c :" and 
 the latter, though a mighty prince, " rifing 
 
 Gen. xlvi. 29. Ch. xlviii. iz. 
 
 " up
 
 to their Parents. 287 
 
 f< up from his throne to meet his mother, 
 " bowing himfelf to her, and caufing a feat 
 <( to be fet for her at his right hand V 
 The antient laws of the Romans carried 
 the matter fo far, as to oblige children to 
 ftile their parents gods. 
 
 But fuch a deportment in children will 
 not be natural and eafy, unlefs they cherim. 
 in their breafts a partiality in favour of their 
 parents Charafter for good fenfe, integrity, 
 and piety. Where thefe qualities do really 
 refide, they demand a greater degree of 
 refped: from children, in whofe eyes they 
 may be fuppoied to magnify, than from 
 others. Where they really are not, natural 
 affection mould at leaft create a doubt on 
 the matter, if not wholly veil the contrary 
 imperfections from their view. And where 
 they are found in a degree only, it is the 
 tender office of filial imagination to heighten 
 and exaggerate them. Credulity here is an 
 argument of good fenfe, and partiality a 
 virtue rather than a vice. What fon, unlefs 
 he is a brute, can willingly admit the idea 
 of his parents that they are fools, or that 
 they are void of all principle and piety ? On 
 the contrary, what ingenuous dutiful child 
 
 d I Kings ii. 19. . 
 
 is
 
 288 Duties of Children 
 
 is there, but feels himfelf difpofed to believe 
 that they poiiefs every natural and moral 
 excellence in a greater perfection than 
 others ? This perfuafion, I fay, mould be 
 cultivated as far as it can any way confift 
 with truth. 
 
 The effect will be highly beneficial in 
 many inftances. It will be fo to children 
 themfelves, to conciliate their regards to the 
 counfels and precepts of their parents : for 
 that obedience which is the refult of a 
 ftrong prejudice in favour of the wifdom, 
 experience, and good will of thofe who 
 govern, is always more eafy and pleafant 
 than that which is extorted by a mere dread 
 qf authority. This partiality, too, will be 
 highly pleating to parents, and add greatly 
 to their happinefs ; and as it will cement 
 the union between both parties, fo will con- 
 tribute not a little to domeflick felicity. 
 Befides, this reverence for their parents 
 will intereft children in the defence of their 
 characters on all occafions, which is a very 
 important branch of filial duty. Some of 
 the nobleft actions recorded in profane and 
 facred hiftory, are thofe which have fprung 
 from the warm and tmdifguifed zeal of per- 
 fons of diftinguimed virtue for the juft 
 reputation of their anceftors. >Once more, 
 6 III. Support
 
 to their Parents. 289 
 
 III. Support is another office due from 
 children to their parents. 
 
 In this idea is included every kind of 
 affiftance that can be afforded them, to render 
 their laft days eafy and comfortable e . It is 
 fad indeed to fee old age, which mould have 
 nothing but its own infirmities to ftruggle 
 with, linking under the prefTures of penury 
 and want ; and efpecially when this is the 
 effect of the imprudent arrangement of their 
 affairs, in favour of unnatural children. For 
 furely nothing can be more foolifh than for 
 parents, whom Providence has bleffed with 
 an affluence of the things of this life, to 
 throw themfelves into a ftate of abfolute 
 dependance on their children. If this is 
 at any time done, through an excefs of 
 fondnefs on the one part, and in compliance 
 with avaricious views on the other; very 
 {lender returns of filial reverence and af- 
 fection are to be expected. Such unhappy 
 parents have, in too many inftances, lived to 
 fee their imprudent confidence abufed, and 
 their incautious generofity rewarded with 
 neglect, if not contempt. The idea, how- 
 ever, of fecuring the homage and obedience 
 
 f 
 ^f 
 
 e By one of the laws of Solon, he wat to bo. accounted 
 ttrtfj.-, infamous, who beats his parents, or does not 
 provide for them . 
 
 U cf
 
 29 Duties of Children 
 
 of children, by parfimonioufly withholding 
 from them the neceflary means of improving 
 their fortunes in life, is as miflaken a con- 
 duct on the other hand. A competency is 
 all a prudent and good parent would wifti 
 to referve to himfelf, when eafe and retire- 
 ment are his only objects as to this world, 
 except it be the gratification of a benevolent 
 difpofition, in the little circle of declining 
 life. " I would not," fays a fprightly 
 writer, " in the evening of my days ftrip 
 myfelf to my very fhirt; a warm night- 
 gown I may be allowed to provide my- 
 felf." 
 
 But, pofTefied of fuch an uncontrouled 
 competency, there are yet many offices of 
 kindnefs requifite on the part of children, to 
 render the clofing fcene of life comfortable* 
 Attention, reverence, fympathy, and an affi- 
 duous wifh to pleafe, are the proper cordials 
 to be adminiitered to old age, by the tender 
 hands of filial affection f . And thefe are 
 cordials which dutiful children will account 
 it their higheft honour and happinefs to 
 
 f Me let the tender office long engage 
 To rock the cradle of repofing age ; 
 With lenient arts extend a mother's breath, 
 Make languor fmile, and fmooth the bed of death ; 
 Explore the thought, explain the afking eye, 
 And keep a while one parent from the flcy ! Pope. 
 
 adminifler
 
 to their Parents^ 291 
 
 adminifter to the lateft period. To that 
 moment they will look forward with painful 
 anxiety, its approach they will dread, and 
 life every means in their power to protract 
 it to the utmoft length. And when it does 
 arrive, they will meet it with tears of ge- 
 nuine forrow and regret. And how pleating 
 the fight to fee dutiful and affectionate chil- 
 dren, after having chearfully devoted the 
 vigour of youth to the fervice of their pa- 
 rents, furrounding their dying beds with 
 unfeigned grief, following their dear re- 
 mains to the grave with the moft paffionate 
 lamentations, and recording in their faithful 
 memory the debt of gratitude they owe to 
 parental care and love ! Affecting examples 
 of this kind I might here cite, but they 
 mall be referred to the following fermon ; 
 in which we mean to hold up to the view 
 of children the various confiderations which 
 humanity and religion fuggeft, to move the 
 fprings of filial duty and affection. 
 
 PART II. 
 
 WE have laid before children, in the 
 
 preceding fermon, the duties they owe their 
 
 parents; all which are comprehended in 
 
 U 2 the
 
 292 Duties of Children 
 
 the ideas of Obedience Reverence and Sup- 
 port. And we now proceed, 
 
 SECONDLY, To pcrfuade them by fuitablc 
 motives to the chearful difcharge of thefe 
 duties. Our arguments we (hall clafs under 
 three heads, the law of nature the exprefs 
 command of God and the examples of per- 
 fons eminent for their virtue and piety. 
 And how happy will it be, if thefe reafon- 
 ings, accompanied with a divine energy, 
 produce the deiired effect ! 
 
 I. The law of Nature. 
 
 This law operates two ways, by InftincJ, 
 and by Rcafon. Inftinft is a ftrong bias to 
 actions, which produces its effect without 
 any previous reafoning or confideration. It 
 is common to men and brutes, and cannot 
 be counteracted without a violent force put 
 on nature. Of this kind, as we have ob- 
 ferved before, is that exceffive fondnefs 
 which parents, particularly mothers, feel 
 for their offspring. And of this kind, too, 
 is that regard which children feel for their 
 parents, efpecially in the earlier part of life. 
 During thai, period, it fupplies the place 
 of reafon, and urges them to that reverence 
 and obedience, which they afterwards come 
 clearly to perceive is their duty. And from 
 this principle, the force of which ajl chil- 
 dren
 
 to their Parents. 293 
 
 dren feel, we may be allowed to argue with 
 them, as they are advancing to years of dif- 
 cretion. Cafl your eyes back, children, to 
 the earlier! moment you can recoiled!:; call 
 to mind the eagernefs and attention with 
 which you looked up to your parents for 
 fupport and protection, and the reverence, 
 fubmiffion, and obedience which this at- 
 tachment to them drew after it : and fay, 
 whether you can avoid inferring from 
 thence, now you are capable of reafoning, 
 your obligation to the duties we have been 
 recommending. It is the voice of nature : 
 and will you, can you eradicate from your 
 breafts a propennty that is coeval with your 
 cxiflence ? If you could, what would be the 
 effect but to link you beneath the level of 
 the brute creation ? Horrid degradation ! 
 
 But it is Reafon that enables us to per- 
 ceive what are the true grounds upon which 
 the law of nature ftands. And if we can 
 clearly make it appear, that Equity, Gra- 
 titudey and Inte'reft require a chearful com- 
 pliance with the duties we have been re- 
 commending, it will follow that whoever 
 withholds fuch compliance ftands charge- 
 able with complicated guilt and fliameful 
 abfurdity. 
 
 U 3 i. The
 
 294 Duties of Children 
 
 I. The law of equity, in the firft place, 
 demands filial obedience. 
 
 It is a truth acknowledged on all hands, 
 that refpect and fubmiflion are due from 
 inferiors to their fuperiors. The authority 
 which the latter acquire over the former is 
 founded in age, wildom, experience, pro- 
 perty, benefits conferred, and the confent 
 of the community : and thefe obligations, 
 faving the juft rights of confcience, are not 
 to be difputed without manifeft injuftice. 
 Now upon this ground how equitable are 
 the claims of parents upon their children ! 
 They have the advantage of age, experience, 
 and property ; to which muft be added the 
 confideration of their having done more for 
 their children than any others could poflibly 
 do for them, yea, that of their being under 
 God the inftruments of their exigence. 
 Should it be objeded, " You have done no 
 more for me than natural afFe&ion obliged 
 you to do/' It is replied, That is not 
 in every inftance true : and if it were, it 
 does not in juftice vacate their claim of 
 obedience. But the beft reply to fuch un- 
 natural difingenuity is, " ILetyour children, 
 when you have them, object this te 
 you, and then tell us how you like 
 
 fuch
 
 to their Parents. 
 
 fuch treatment 8 ." Indeed, the common 
 fenfe and feelings of mankind reprobate 
 fuch language. All wife and good men are 
 agreed in the reafonablenefs of filial obe- 
 dience, and nothing but the moft horrid 
 depravity can extort from the human breaft 
 an objection to it. 
 
 Here I cannot help taking notice of the 
 unexampled abfurdity and profligacy of the 
 leaders among the Jews, in our Saviour's 
 time, who under a fpecious pretence of 
 regard to pofitive, fapped the foundation 
 of moral, duties. In no inftance was it 
 more flagrant, than in their deciiion on a 
 queftion relative to what is now before us. 
 A man wifhes to be free from his obligation 
 to this great command, " Honour thy 
 " father and mother." He comes to thefe 
 men for, advice upon the matter. And what 
 fay they ? ' Oh ! bring a gift to the altar, 
 do fome work of fupererogation, and you 
 fhall be free/ Thus did thefe hypocrites 
 make the commandment of God of none 
 effed: by their tradition h . What fober man 
 
 f " TC/ST- yiv* irtu rxf yov&(, ems etv eu%a.io vtpt 
 " fft&uTov ytvtfda.1 T< <r6tt/T -ret//^. Do you aft to- 
 " wards your parents in fuch manner, as you would wilh 
 *- your own children to aft towards yourfclf." I/ocr. 
 k Matth. xv. 3 6. 
 
 U 4 but,
 
 296 Duties of Children 
 
 but fhudders at fuch impiety as this ! And 
 how does this monftrous perverfion of the 
 grounds of morality, tend directly to the 
 diflblution of all the bands of civil fociety, 
 and the introduction of every kind of ini- 
 quity ! ft Obey your parents then, children, 
 " for this is right," it is juft. But to the 
 demands of juftice we will add thofe, 
 
 2. Of Gratitude. 
 
 And here, if there be any the leaft inge- 
 nuous fentiment in the human bread, we 
 have an opportunity of addreffing it by mo- 
 tives that are irrefiftible. Ye children that 
 are juft rifing into life, caft your eyes back- 
 ward to the firil moment of your exiftence, 
 and realize the innumerable expreffions of 
 parental affection, with which you have been 
 followed to the prefent time. What pangs 
 did not your tender mother endure when 
 fhe brought you into life! With how fond 
 a heart did me clafp you in her arms, lay 
 you to her bread, and pour her very foul 
 upon you ! With what painful anxiety did 
 fhe anticipate your wants ! With what un- 
 wearied attention did fhe provide for them! 
 And from how many evils did fhe hourly 
 protect you, gathering you as a hen ga- 
 thereth her chickens ! What a variety .of 
 comforts have your parents, each of them, 
 
 denied
 
 to their Parents. 297 
 
 denied themfelves, and what a variety of 
 labours have they inceflantly undergone, in 
 order to procure for you a thoufand enjoy- 
 ments ! Your happinefs, your ufefulnefs, 
 your honour, your final falvation, were their 
 grand objects through the term, the long 
 and tedious term as it feemed to you, of 
 non-age. How often, mook with alternate 
 hopes and fears, have they flood trembling 
 by your cradle and your bed, watching the 
 event of threatening diforders ! With what 
 folicitude have they led you on every ftep, 
 through the devious paths of childhood and 
 youth, holding you back from this and that 
 infidious fnare, and fhielding you againft 
 this and that violent ailault of temptation I 
 What various reafonings, apprehenfions,'and 
 cares have agitated their minds, refpecling 
 your education, the manner in which they 
 mould conduct themfelves towards you, and 
 the hands to whofe guidance they mould 
 entruft you ! How often have their hearts 
 bled within them, when regard to your real 
 interefls obliged them to facrifice fond in- 
 
 O 
 
 dulgence to the demands of rigorous cor- 
 rection ! How have they retrained your 
 impetuous paffions, borne with your childim. 
 prejudices, gratified your innocent wimes, 
 pleaded with you on your beft interefts, and 
 
 poured
 
 298 Duties of Children 
 
 poured out their cries and tears to Heaven 
 on your behalf! And with what painful 
 anxiety, mingled with eager hope, have 
 they looked forward to the event of all thofe 
 ineafures they have taken with you, to pre- 
 pare you for the ftation of life you are per- 
 haps now juft entering upon ! 
 
 And now are there no returns due to all 
 thefe expreffions of parental kindnefs? Shall 
 inattention and neglect, on your part, draw 
 tears of fadnefs from thofe eyes, which have 
 fo often looked on you with tender pity ? 
 Shall harm and difrefpectful language grate 
 on thofe ears, which have been ever open to 
 your cries ? Shall unnatural difobedience 
 pierce the bofom that has fo paffionately 
 loved you ? Shall fallen ingratitude crum 
 the heart that has doted upon you ? Shall 
 folly and fin, in a word, bring down thofe 
 grey hairs with forrow to the grave, which 
 affection for you, as well as old age, hath 
 rendered truly venerable ? God forbid ! 
 On the contrary, does not every ingenuous 
 fentiment, and every pious feeling of the 
 heart, call loudly on you to exert your 
 utmoft efforts towards difcharging a debt, 
 which after all it will never be in your 
 power to repay ? Ought you not to revere 
 their perfons, and hold their characters 
 
 facred ?
 
 to their Parents. 299 
 
 facred ? Ought you not to approach them 
 with refpedl, and to kindle into a flame at 
 every infult offered them ? Ought not their 
 commands to be a law with you, and every 
 deviation from them a force put upon your 
 nature ? Ought you not religioufly to regard 
 their admonitions, and patiently fubmit fo 
 their cenfures ? Ought you not to confult 
 their happinefs in every ftep you take, and 
 accommodate yourfelves even to their hu- 
 mours ? Ought you not, when they are in 
 the decline of life, to afford them all the 
 affiftance in your power ? to watch their 
 looks with amduity and attention to bear 
 their pains with them to footh their ruffled 
 paflions fupport their feeble fteps make 
 their bed in their ficknefs and, if you 
 cannot hold back death from them, yet by 
 your fympathy and prayers difarm him at 
 leaft of fome of his terrors ? Gratitude for a 
 thoufand kind offices you have received, 
 demands all this at your hands. Once 
 more, 
 
 3. Interejl holds the fame language. 
 
 To refift inftind, to oppofe reafon, to 
 deny the claims of juftice, and to ftifle the 
 intreaties of gratitude, one mould fuppofe 
 muft be a painful bufinefs. Yet the mo- 
 mentary pleafure refulting from the gra- 
 tification
 
 300 Duties of Children 
 
 tification of depraved paffions, does in fome 
 inftances get the better of all thefe confi- 
 derations : mame however and remorfe 
 muft be the confequence. On the contrary, 
 a ready compliance with the dictates of na- 
 ture and reafon feldom fails to afford plea- 
 fure : or, if fome facrifice muft be made of 
 prefent eafe and pleafure, yet the folid ad- 
 vantages that refult thence are more than 
 an equivalent. Such is the cafe here. 
 
 When frowardnefs in early life prevails 
 over parental authority, children are them- 
 felves the fufferers as well as their parents, 
 and indeed in a greater degree than they. 
 They not only lofe all the real benefits 
 which would refult to them from fub- 
 miffion, but a foundation is laid for mi- 
 feries of the moil fatal kind in this world 
 and in another. Not to fpeak of the ab- 
 folute neceffity of fubmiffion, in order to 
 their prefent fupport and protection ; how 
 great is its importance, in order to their 
 efcaping future evils, and in order to the 
 forming them for the duties and pleafure 
 of mature age ! Children accuftomed to 
 violate the laws of filial obedience, feldom 
 when grown up make good members of 
 fociety. Impatient, felf - willed, proud, 
 fierce, arid void of natural affection, they 
 
 are 
 
 .
 
 to their Parents. 301 
 
 -are a difgrace to their fpecies, munned of 
 all good men, and abandoned to contempt 
 and mifery. While they who obediently 
 fubmit to the yoke nature kindly impofes, 
 are hereby fitted for honour, profperity, and 
 all the focial enjoyments of life. 
 
 Here let us confider, a little more atten- 
 tively, the influence which a dutiful deport- 
 ment towards their parents hath upon the 
 reputation, fortune, comfort, and, with the 
 bleffing of God, final happinefs of youth. 
 What young perfon of a liberal mind but 
 would be glad to be on a refpectable footing, 
 in the circle of a virtuous acquaintance ? 
 And what is there that tends fo directly to 
 fecure to him this felicity, as the character 
 of being a dutiful fon ? In this idea are 
 comprehended all the focial and friendly 
 virtues. Thus defcribed, he is underflood 
 to be juft, humane, and benevolent; and fo 
 is refpedted, confided in, and beloved, has 
 an eafy admiffion to the acquaintance of 
 men of character, and a natural introduction 
 to bufmefs. Religioufly regarding the ad- 
 monitions and cautions of prudent and af- 
 fectionate parents, he efcapes a thoufand 
 evils into which conceit, perverfenefs, and 
 ill-education precipitate multitudes around 
 him -, and paying a due attention to their 
 
 maxims
 
 302 Duties of Children 
 
 maxims and counfels, he acquires a thou* 
 fand enjoyments which he would otherwife 
 mifs of. Led by the fkilful hand of age 
 and experience, faithfully and cordially held 
 forth to his affiftance, he is guided fafely 
 through the dangerous path of youth and 
 temptation, to the fair eminence of re- 
 putation, happinefs, and ufefulnefs. How 
 many have gratefully acknowledged them- 
 felves indebted, under Providence, to pa- 
 rental wifdom, for the extraordinary fuccefs 
 they have met with in worldly bufmefs, the 
 diftinguimed fituations in life to which they 
 have attained, and the reputation in which 
 they have been held by all around them ! 
 Had it been their unhappinefs, as it has of 
 too many young people, to turn with dif- 
 guft from the fage advice of their fathers, 
 to truft to their own underftandings, and 
 to fall in with the flattering counfels of 
 youthful companions, the reverfe would 
 have been their fortune, and they funk into 
 difgrace, mifery, and oblivion. But, betides 
 the confederation of the many advantages 
 which refult dire&ly, and in the natural 
 courfe of things, from a dutiful attention to 
 the inftruclions of virtuous and prudent 
 parents, it is to be remembered that fuch 
 conduct is pkafing to God, and ufually 
 
 followed
 
 to their Parents 303 
 
 followed with the fmiles of Providence. 
 But of this we fhall have occafion to fp^ak 
 more largely hereafter. 
 
 The pleafure, too, which an ingenuous 
 mind mufl feel in the idea of making parents 
 happy, by rendering them that reverence, 
 obedience, and fupport which is their juft 
 due, clearly (hews it to be the intereft of 
 children fo to do. Benevolence is its own 
 reward : and if this is true in regard of 
 Offices of kindnefs in general, with how 
 much greater force may this fentiment be 
 applied to the matter before us ! Where 
 juftice, gratitude, affection, and inftincl: all 
 unite to perfuade us to make others happy, 
 what pain muft it give us to refift ! What 
 pleafure to comply ! Can I then fee a pa^ 
 rent, to whom I owe ten thoufand obli- 
 gations, unhappy, and not be myfelf un- 
 happy ? efpecially if I have ground to ap- 
 prehend, that a jealoufy of my being deficient 
 in point of tendernefs is the caufe of it ? 
 On the contrary, what fatisfacftion, what 
 refined fatisfadlion, muft I feel from con- 
 tributing the utmoft in my power to his or 
 her repofe and comfort, efpecially in the 
 clofing fcene of life! Every fuch exertion, 
 though painful in itfelf, muft be pleafant, 
 infinitely pleafant, in the reflection. O the 
 
 5 jy- f
 
 304. > i Duties of Children 
 
 joy! to fmooth the brow of parental ad- 
 verfity, to affift the infirmities of declining 
 nature, to wipe away the falling tear, lift 
 up the palfied hand, convert languor into 
 fmiles, and make the dying bed of old 
 age eafy ! 
 
 But the moft important confideration of 
 all is, the influence which filial obedience 
 hath upon the religious character of chil- 
 dren, and of confequence on their nobleft 
 interefts here and hereafter. If our paren^ 
 fear God, our final falvation is their grand 
 object. With a view to this they teach, 
 counfel, reflrain, and correct us ; weep 
 over us, expoftulate with us, and pray in- 
 cellantly for us. Now what are we doing, 
 when we turn a deaf ear to all they fay, 
 but depriving ourfelves of the greateft ad- 
 vantages, and laying violent hands on our 
 immortal fouls ? A religious education is a 
 lingular blciling. Happy they who improve 
 it! How many-perverfe undutiful children 
 have lamented their abufe of it, with the 
 {harped accents, upon their dying beds ! 
 And how many of the contrary character, 
 whofe dutiful carriage has furnifhed one 
 among many other proofs of their piety, 
 have acknowledged this great benefit witfy 
 their lateft breath, thanking God that they 
 5 were
 
 to their Parents . 305 
 
 U'ere not left to the folly and madncfs of 
 treating parental counfel and authority with 
 contempt ! It is your Intereji then, chil- 
 dren, to obsy your parents. Your repu- 
 tation, your health, your worldly profperity, 
 your comfort, your happinefs your hap- 
 pinefs in this world and in that to come, 
 all, under God, depend upon it. From 
 the law of Nature we proceed now, 
 
 II. To urge upon you the exprefs command 
 of God. 
 
 <f Honour thy father and thy mother," 
 was one of thofe commands pronounced by 
 the blefTed God himfelf on Mount Sinai, 
 amidft the folemnities of thunder, lighten- 
 ing, fire, and fmoke g . It is the next in 
 order to thofe which refped: our duty to 
 God, and takes the precedence of all the 
 other duties required of us towards our 
 neighbour. It is put in immediate con- 
 nection with divine worfhip : " Ye mall 
 4< fear every man his mother and his father, 
 ** and keep my fabbaths : I am the Lord 
 " your God h ." And indeed it is not ima- 
 ginable, that fuch children as are not dif- 
 pofed to honour their parents, can be in a 
 
 f Exod. xx, 12. h Lev. xix. 3. 
 
 X difpofition
 
 306 Duties of Children 
 
 difpoiition to worfhip God 1 . The mofl 
 tremendous judgments are denounced on 
 thofe who violate this law. Under the 
 Jewifh cEconomy, he that curfed his father 
 or his mother, was to be put to death k . 
 And the flubborn, diibbedient, and rebel- 
 lious fon, having been convi<fted of thefe 
 offences before the elders of his city, was to 
 be ftoned with ftones that he die 1 . Among 
 the curfes to be pronounced on Mount Ge^ 
 rizim this was one, " Curfed be he that 
 *' fetteth light by his father or his mother: 
 '* and all the people (hall fay, ainen m ." 
 Solomon in the book of Proverbs holds the 
 fame language, " Whofo curfeth his father 
 ** or his mother, his lamp mall be put out 
 ' in obfcure darknefs V " Whofo robbeth 
 ** his father or his mother* and faith, it is 
 * no tranfgreffion ; the fame is the com-' 
 " .panion of a deftroyerV And again, 
 " The eye that mocketh at his father, and 
 
 1 The whofe body of the Athenian laws, in the early 
 Hate of that people, was comprized in one line, " Honour 
 *' your parents; Worfhip the Gods ; Hurt not animals.." 
 And Plutarch fays, * OuP av trawif u&'^uv t-Ti^^if. 
 " aid's? yzyov*. 7nj crp/ yov&t ohty-wetet.* KO.I 7rAf/ji/y6A.t<. 
 " There is not a greater evidence of an atheift than in a 
 ^ man's defpifing and injuring his parents." 
 
 fe Exod. xx'i, 17. Lev. xx. 9. l Deut. xxi. iS~ 21. 
 
 w Dent, xxvii. 16. B Prov. xx. 20. " Prov. xxviii. 24 V 
 
 ' defpifeth
 
 to their Parents. 307 
 
 " ckfpifeth to obey his mother, the ravens 
 *' of the valley (hall pick it out, and the 
 " young eagles (hall eat it p ." The prophet 
 Hzekiel exhibits this, among many other 
 heavy charges, againft the Jews> " that 
 " they fet light by father and mother;" 
 and threatens them with very fore calamities 
 on account of it q . And with thefe re- 
 markable words the canon of the Old 
 Teftament fcriptures is clofed, " Behold, 
 " I will fend you Elijah the prophet, before- 
 " the coming of the great and dreadful day 
 " of the Lord. And he mall turn the heart 
 " of the fathers to the children, and the 
 " heart of the children to their fathers, 
 " left I come and fmite the earth with a 
 " curfeV 
 
 What the moral lav/, by the lips of 
 Mofes and the prophets, thus enjoins, the 
 New Teftament confirms. Our Lord re- 
 cognizes the duties of filial obedience, in 
 his difcourfe with the Scribes and Pharifees, 
 whom he feverely reprehends for having 
 mutilated the commandment of God re-* 
 fpefting this matter, and made it of none 
 effect by their tradition. " God com- 
 " manded, faying, Honour thy father and 
 
 ' Prov, xxx. 17. ? Ezek. xxii. 7. r Mai. iv. 5, 6. 
 
 Xz "mother:
 
 308 Duties of Children 
 
 "mother: and he that curfeth father or 
 " mother, let him die the death. But ye 
 " fay, Whofoever lliall fay to his fatl/er or 
 *' his mother, It is a gift by whatsoever 
 <c thou mightefl be profited by me, and 
 " honour not his father or his mother, he 
 " mail be free. Thus have yc made the 
 " commandment of God of none effect by 
 *' your tradition V And as he thus eftab- 
 liflies the authority of the divine command, 
 fo he makes that afreclion which nature 
 hath implanted in the breads of children 
 to their parents, and on which the duties 
 of filial obedience are grounded, a meafure 
 by which every difciple of his is to eftimare 
 the genuinerrefs and tranfcendency of his 
 love to him : " He that loveth father or 
 " mother more than me, rs not worthy of 
 "me 1 ." The Apojlles y too, particularly 
 enjoin this precept on children. " Obey 
 '* your parents," fay they, " in all things, 
 " for this is well pleafing unto the Lord u ." 
 " If any widow have children or nephews, 
 " let them learn firft to ihew piety at home, 
 " and to requite their parents : for that is 
 f( good and acceptable before GodV And 
 among the many flriking characters by 
 
 * Matth. xv. 4, 5, 6. r Matth. x. 37. 
 
 u Col. iii. 20, x i Tim. v. 4. 
 
 which.
 
 to their Parents. 309 
 
 which the degeneracy of the laft times is 
 itrongly marked, thofe of " difobedience to 
 " parents," and " the want of natural af- 
 " feftion," are not the leafl y . 
 
 But without citing any further authorities 
 from fcripture, we mall content ourfelves 
 with recalling your attention to the words 
 of the text. *' Children, obey your parents 
 " in the Lord: for this is right. Honour 
 " thy father and mother (which is the firft 
 " commandment with promife) that it may 
 " be well with thee, and thou mayeft live 
 " long on the earth." The law of naturfe 
 is the law of God. Whatever is fit and 
 right, that God requires : obedience to pa- 
 rents is fit and right : that therefore God 
 requires. This, you fee, is exprefsly de- 
 clared in the text. But more than this, 
 the apoille refers us back to the decalogue, 
 telling us that that is binding on Gentiles 
 as well as Jews, upon us under the chriftian 
 as well as thofe under the Mofaick difpen- 
 fation. It is God's command now as mucl> 
 as when he fpoke thofe words himfelf on 
 Mount Sinai, '* Honour thy father and 
 " mother." Wilfully, therefore, to violate 
 this law, is to offend againft the exprefs 
 
 . y z Tim. iii. 5, 3. 
 
 X 3 author if v
 
 3 1 o Ditties of Children 
 
 authority of God : and curfed is he who 
 thus dares to affront his Creator. What 
 then are they doing who trifle with the 
 obligations they owe their parents ? To all 
 fuch impenitent iinners, the Jew firfl and 
 the Gentile alfo, he wijl render indignation 
 and wrath, tribulation and anguifh. 
 
 But, in order yet further to enforce obe- 
 dience to this command, the apoftle holds 
 up to our view the promife originally an- 
 nexed to it. " It is," he reminds us, " the 
 " nrft commandment with promife" diftin- 
 guimed by a particular mark of the divine 
 regard, and defigned to be considered by us 
 as the ground of all the other duties we owe 
 to fociety. He that wilfully violates this 
 precept, is in the direct road to the open 
 violation of all the precepts that follow. 
 And indeed it were cafy to mew, both 
 from the reafon and nature of the thing, and 
 from the hiftory of mankind, that all tr^ofe 
 tremendous evils which (hake the founda- 
 tions of civil fociety, fuch as theft, murder, 
 adultery, perjury, and the like, originate 
 from the want of natural affection, and a 
 failure in filial obedience. And on the con- 
 trary, it were as eafy to mew, that all the 
 focial virtues comprehended in the genera} 
 idea of love to pur neighbour, naturally 
 
 flow
 
 to their Parents. 31 
 
 flow from this firft and moffc important of 
 them, dutifulnefs to parents. There fcarce 
 ever was an affectionate obedient child who 
 did not make a ufeful member of fociety. 
 
 And how much it is the will of God 
 that a univerfal attention mould be paid to 
 this precept, may be further argued from 
 the promife itfelf of temporal bleffings an- 
 nexed to it. " Honour thy father and 
 " mother, that it may be well <with tbee, 
 f( and thou may eft live long on the earth" 
 I mean not here to fhew how filial obedience 
 tends to promote worldly profperity ; that 
 has been done already : but to confider 
 worldly profperity as actually promifed to 
 filial obedience. That the promife was fo 
 to be underftood in reference to the Jews, 
 none I fuppofe doubt. It was by temporal 
 rewards and punimments chiefly that they 
 were governed. And he who carefully 
 examines their hiftory, will find not a few 
 inftances of the fulfilment of this promife 
 to perfons eminent for filial piety. Some 
 of them we mall have occafion to mention 
 under the next head of difcourfe* But the 
 promife, as appears by the ufe the apoftle 
 here makes of it, extends further than to 
 the Jews. And if we will underftand the 
 phrafes of its being 'well with us> and our 
 X 4 living
 
 312 Duties of Children 
 
 living long on the earth, in a qualified 
 fenfe, (as we certainly fliould, the ftate of 
 c'hriftians in civil fociety being different 
 from that of the Jews) it will not be diffi- 
 cult to prove, that God is mindful of his 
 promife now as well as formerly. There 
 are few ages, and few countries, which do 
 not furnim fome remarkable inftances di- 
 rectly in point to the matter before us. We 
 ourfelves have known perfons, whofe tender 
 regards to their parents have been tried by 
 very peculiar circumftances, and who have 
 acquitted themfelves in a manner as extra- 
 ordinary : thefe perfons, I fay, we have feen 
 emerge from low and obfcure ftations in 
 life to fituations of affluence and eminence, 
 in which they have flourimed to a good old 
 age. So that it might be faid of them in 
 the ftridteft fenfe of the expreffion, that it 
 hath been well with them, and that they 
 have lived long on the earth. But ad- 
 mitting, with refpect to many dutiful chil- 
 dren, that an abundance of wealth, honour, 
 and years does not fall to their fhare ; yet if 
 fo much of this world's good is allotted 
 them as it is for their real advantage to 
 have, and if, having been ufeful and happy 
 in life, they die in honour and peace, the 
 words of our text may be faid, in the ge- 
 neral
 
 to the'*)' Parents. 3 I 3 
 
 rieral ana fubflantial import of them, to be 
 made good to them. And that this is a fad: 
 in regard of thofe who obey their parents 
 in the Lord, that is, obey them from a fenfe 
 of duty to God, is capable of clear proof. 
 Such perfoils may be itiled pious or godly, 
 and we are allured that " godlinefs hath 
 *' the promife of the life that now is, and 
 V* of that which is to come V 
 
 It is the will of God then, children, 
 that you obey your parents. Be per- 
 fuaded, therefore, to your duty. You be- 
 lieve that there is a God, that he governs 
 the world, that profperity and adverlity are 
 at his difpofal, that you muft die, and that 
 your happinefs in a future ftate depends 
 upon his favour. Will you then, dare you, 
 be wilfully difobedient to fo great a Being, 
 who can make you miferable in this world, 
 and who can deftroy both foul and body in 
 Jiell ? But rather let me entreat you, by the 
 mercies of <^od, to render a chearful obe- 
 dience to his will by the mercies of a God, 
 who, in the character of a tender and in- 
 dulgent Father, deigns to pardon the nu- 
 merous offences of us his undutiful but pe- 
 jntent children, for the fake of the obe- 
 
 * I Tim. :\: 8. 
 
 dience
 
 2 1 4 Duties of Children 
 
 dience and death of Chrift his only-begotten 
 and well-beloved Son. And now, to all 
 the arguments we have drawn from the law 
 of nature, and the exprefs command of God, 
 I have only to add thofe which refult, 
 
 III. From Example. 
 
 Here to illuftrate is to perfuade : to hold 
 up to your view inftances of filial piety, is 
 at once to inftrud: you in your duty, and to 
 allure you to it. And, thanks be to God ! 
 degenerate as the world is, hiftory, both 
 profane 3 and facred, furniflies examples 
 
 enough 
 
 3 The character of Pius jEneas, which Virgil fo repeatedly 
 gives the hero of his poem, on account of his filial attention 
 and duty to his father Anchi/es, cannot fail of giving plea- 
 fure to a reader of fenfibility. Epaminondas , the Thebaq 
 general, amidft the flattering applaufe he received on the 
 viftory he gained over the Spartans at Leuttra, faid, " My 
 ' joy chiefly confifts in knowing, that my father and mother 
 - will hear of my victory." By the tears of his mother 
 Veturia the brave Coriolanus was prevailed on to grant peace 
 to Rome, though at the hazard of fuffering the refentment of 
 the Volfc'i, whofe troops he commanded in the fiege of that 
 city. " Ah ! my mother," faid he, " you difarm me : 
 " Rome is faved, but your fon is undone." Pint, in Coriol. 
 In the dreadful proscription that took place in Rome on the 
 arrival of the Triumvirs, Qaavianus, Antony, and Lepidm* 
 there was an Oppius, who faved his old and infirm father, 
 by carrying him on his moulders to the fea-fide, and 
 efcaping with him into Sicily : for which generous a&ion 
 }ie was afterwards raifed to the ^Edilefhip, and otherwife 
 munificently rewarded by the Roman people. There was 
 alfo, oa the fame occafion, an Hofidw, who eluded the 
 
 fearch
 
 jo their Parents. 315 
 
 enough to our purpofe. We will content 
 ourfelves here with citing a few from- 
 fcripture. 
 
 The reverence which S&em and Japhet 
 exprefled for their father's honour, failed 
 not to draw a bleffing upon them ; as did 
 the contrary behaviour of Ham a curfe upon 
 his family . The entire confidence which 
 Ifaac placed in his father Abraham, and the 
 ready fubmifiion he yielded to his will on 
 the moil trying occafion, were tempers 
 truly admirable, and iignally rewarded by 
 Heaven c . "Jacob acled as became one who 
 had received the bleffing at the hand of his 
 venerable parent, when he paid fo dutiful 
 
 fearch that was to have been mp.de after him, by an artifice 
 which filial tendernefs fuggefted : the fon fpread a report 
 that his father had laid violent hands on himfelf, and, to 
 make the fadi the more credible, fpcnt his fortune in 
 
 performing his obfequies. The Cbine_ C- are faid to 'be a 
 
 people remarkable for filial piety : and I remember to have 
 fomewhere met with a ftriking inftance of it. "A Man- 
 darine having been condemned to deatli for fome crime 
 committed by him in his office, his fon, a child of only 
 fifteen years, befought the Emperor that he might fuffer. 
 in his ftead. The Emperor, moved with this uncommon 
 inftance of filial affection, gave the father his life. And he. 
 would have conferred fome tokens of honour on the fon, 
 but the fon declined them, faying, he would not accept 
 any diftin&ion which mould recall to him the idea of a 
 guilty father." 
 
 fc Gen. ix. 20 27. - c Gen. xxii. i 19. 
 
 2 a regard
 
 2 1 6 Duties of Children 
 
 a regard to his commands, in the alliance 
 he contracted with the family of Lab an. 
 And it was commendable in Efau, whatever 
 might be his character in other refpects, to 
 forbear marrying the daughters of Canaan, 
 becaufe he faw they pleafed not Ijaac his 
 father d . 
 
 The many expreflions of filial duty and 
 affection which occur in the flory of Jofepb, 
 muft ftrike every attentive reader with ad- 
 miration and pleafure : nor can we fee him 
 diftinguiihed in fo extraordinary a manner 
 as he was by the fmiles of Providence, 
 without concluding that his piety to his 
 father was highly pleating to God. The 
 love which good old Jacob bare to him in 
 his tender years, was no doubt heightened 
 by the fon's amduous attention to conform 
 to the will of fo indulgent a parent. And 
 as he learnc-i obedience by fuffering, (for 
 he was trained in the fchool of affliction) 
 fo he gave the moft affecting proofs of it, 
 when elevated to the higheft flation, next 
 to Pharaoh, in Egypt. How earneftly did 
 he enquire of his brethren, when they 
 came to buy corn of him, after the welfare 
 of his father I " Is your father well, the 
 
 ' (Ten. xxviii. i 9-. 
 
 "pld
 
 to their Parent^. 3 1 7 
 
 " old man of whom ye fpake ? Is he yet 
 " alive 6 ?" What a tender meiTage did he 
 fend to him by his brethren, entreating him 
 to come down to Egypt, and afTuring him 
 that " he mould be near him, and he 
 " would nourim him left he mould come 
 " to poverty f !" What refpect did he mew 
 him by meeting him, in his chariot with 
 his proper attendants, at Goihen ! and what 
 ardent affection, by falling on his neck and 
 weeping on it for a confiderable time g ! 
 How did he pride himfelf in the honour of 
 prefenting his aged parent to Pharaoh ! and 
 how happy was he in making him ib 
 princely a provilion for the remainder of 
 his days ! In mort, filial affection, reverence, 
 and obedience flampt his whole conduct to 
 the end of life. When he prefented bis 
 children to their grand-father to receive his 
 dying bleffing, " he bowed himfelf with 
 " his face to the earth h ." When he had 
 performed the laft tender office of doling 
 his eyes in death, " he fell upon his face, 
 "and wept upon him, and killed him 1 ." 
 And the dear remains of his venerable pa- 
 rent he failed not to attend to the land of 
 Canaan, and to depofit them in the fepul- 
 
 e Gen. xliii. 27. f Ch. xlv. 10, 11. * Ch. xlvi. 29. 
 h Ch. xlviii. 1.2. Ch. 1. i. 
 
 chni
 
 3 1 S Duties of Children 
 
 chre of his anceftors, with every poliiblc 
 expreffion of genuine forrow and affectionate 
 refpect. 
 
 So extraordinary a character as Mofes is 
 not to be palfed over in filence, and the 
 rather, as a remarkable circumftance occurs 
 in his ftory to juftify the inference, that he 
 was particularly attentive to the duties we 
 have been recommending. The circum- 
 ftance I refer to was the refpect he paid to 
 Jethro his father-in-law, when he made 
 him a viiit in the wildernefs. " Mofes 
 " went out to meet him, and did obeifance, 
 "and kitted himV Nor did he content 
 himfelf with rendering him thefe external 
 expreffions of regard : he liftened to the 
 prudent advice which Jetbro gave him, 
 " and did all that he had laid'." And thus 
 were the duties of filial obedience, which 
 he fo folemnly enjoined on the Ifraelites, 
 exemplified in his own conduct. 
 
 The generous attention, too, of Ruth to 
 her mother Naomi, amidft all that fad re- 
 verfe of fortune which me fuffered in a 
 flrange land, is not to be enough admired. 
 Naomi was her husband's mother, a widow, 
 childlefs, and reduced to poverty. In this 
 
 k E.xod. xviii-. 7. ! Ver. 24. 
 
 deftitutc
 
 to their Parents. 319 
 
 deftitute ftate {he refolves to return to her 
 own country. And it might naturally he 
 expected, confidering what is the manner 
 of the world, that Ruth, having loft her 
 hufband Naomi's fon, fhould have no great 
 objection to the parting with his mother. 
 But fuch is her attachment {he will on no 
 account leave her m ." And how God re- 
 warded her duty and piety the {lory at large 
 relates : me married into a wealthy family, 
 became the mother of a numerous offspring, 
 and had the great honour of ftanding on the 
 lift of thofe from whom the Meffiah de- 
 fcended. 
 
 David was as eminent for his magna- 
 nimity and generofity, as for his fincere and 
 fervent piety j and his attention to the 
 fafety and repofe of his venerable parents, 
 during the cruel perfecution he fufFered 
 from the houfe of Saul, affords a ftriking 
 proof of the one as well as the other. 
 Driven as he was by that infatuated prince 
 into the wildernefs, he prefented an addrefs 
 on their behalf to the king of Moab, en- 
 treating him to grant them an afylum at 
 Mizpeh. " Let my father and my mo- 
 " ther," fays he, " I pray thee, come forth 
 
 m Ruth i. 16, 17. 
 
 ** and
 
 320 Duties cf Children 
 
 " and be with you, till I know what Godl 
 " will do for me. And he brought them," 
 it is added, " before the king of M'oab : 
 " and they dwelt with him all the time 
 " that David was in the hold"." 
 
 The next inftance to be mentioned, and 
 which we have already adverted to, is So- 
 lomon. From the great refpect he paid to 
 his mother, when he was grown to man's 
 eftate, and had afcended the throne of ff- 
 rael, it may be fairly concluded, that he 
 held all that duty we have been explaining 
 and enforcing in the greateft reverence. 
 And his dutiful carriage to his parents was 
 one ftriking proof of that vvifdom, for which 
 he is fo much celebrated in facred writ. 
 The particular I refer to was his behaviour 
 to his mother, when (lie demanded an au- 
 dience of him. It is faid, <c the king rofe 
 " up to meet her, and bowed himfelf unto j 
 ' her, and fat down on his throne, and 
 " caufed a feat to be fet for the king's 
 " mother j and {he fat on his right hand ." 
 
 The obedience of the Rcchabites to the 
 commands of Jonadab their father, and in 
 inftances too of a very felf-denial nature, is 
 held up by the prophet Jeremiah to the 
 
 n i Sam. xxii. 3, 4. i Kings il. 19. 
 
 2 view
 
 to their Parents. 321 
 
 view of the Jews, in order to expofe the 
 exceeding great undutifulnefs of their car- 
 riage towards God, who had ated the part 
 of a father towards them. Jonadab had fo- 
 lemnly forbidden their drinking wine all 
 their days, and building houfes, and culti- 
 vating vineyards and fields, for reafons too 
 particular to be here explained* They were 
 obedient, no temptation could prevail on 
 them to violate their father's commands. 
 Wherefore this meflage is fent them by the 
 prophet, in the hearing of the Jews. " Be- 
 " caufe ye have obeyed the commandment 
 " of Jonadab your father, and kept all his 
 " precepts, and done according unto all that 
 " he hath commanded you; therefore thus 
 " faith the Lord of hofts, the God of If- 
 " rael, Jonadab the fon of Rachab mall not 
 " want a man to ftand before me for ever p ." 
 We might mention other ftriking ex- 
 amples both in the Old and New Tefta- 
 ments, but that of our Lord Jefus Chrijt 
 mall fuffice. It is faid of him, when he 
 was twelve years old, that " he went down, 
 " with his parents from Jerufalem to Naza- 
 " reth, and was fubjed: unto them. And 
 " he increafed in wifdom and feature, and 
 
 ? Jcr. xxxv. 1 8, 19. 
 
 Y " in
 
 322 Duties of Children 
 
 " in favour with God and manV And the* 
 affectionate attention he paid to them thro' 
 the whole of his life, may be eafily ima- 
 gined from the tender words which dropped 
 from his lips in the very article of death. 
 Seeing his mother, and the difciple whom 
 he loved, Handing by the crofs on which 
 he was expiring, he faid to her, " Woman, 
 " behold thy fon ;" and then to the difciple, 
 ** Behold thy mother :" meaning thereby to 
 commend them to each others cordial re- 
 gards. And the facred hiftorian immediately 
 adds, " From that hour that difciple took 
 " her unto his own houfeV How admi- 
 rable an example this ! And what a deep 
 fenfe muft our Saviour have had upon his 
 mind of the importance of filial duty, thus 
 folemnly to enjoin it, in efTed upon us all, 
 with his expiring breath ! 
 
 Thus have we urged upon children the 
 duties they owe their parents, by argu- 
 ments drawn from the light of nature the 
 exprefs command of God and the examples 
 of perfons eminent for ivifdom, virtue, and 
 piety. Weigh thefe arguments, children, 
 we befeech you, and refift the force of them 
 if you can. Should you, however, be in- 
 
 1 Luke ii. 51, 52. r John xix. 25, 26, 27. 
 
 fenfible
 
 io their Parents. 323 
 
 fenfible to them, you will forfeit all claim 
 to humanity and good fenfe, as well as 
 religion. On the contrary, mould you feel 
 their force, and be difpofed cordially to 
 obey your parents in the Lord, we are au- 
 thorized by the word of God to afTure you* 
 that it {hall be well with you in this world, 
 and in that which is to come. 
 
 Y 2 DISCOURSE
 
 i i 
 
 DISCOURSE VII. 
 
 Duties of Servants to Matters. 
 EPH. vi. 5 8. 
 
 Servants, be obedient to them that are your 
 Majlers according to the Flejh, with Fear 
 and Trembling^ in Sing ten efs of your Hearty 
 as unto Chriji: not ivitb Eye-fervice, as 
 Men- plcafers, but as the Servants of 
 Chriji, doing the Will of God from the 
 Heart ; with good Will doing Service, as 
 to the Lord, and not to Men : knowing 
 that ivhatfoever good Thing atiy Man doth, 
 the fame Jhall he receive of the Lord, 'whe- 
 ther he be bond or free. 
 
 confidered the duties 
 fjJ of parents and children, we 
 ^ proceed to explain and enforce 
 thofe of matters and fervants. 
 
 Previous to this it will be neceflary to en- 
 quire into the true origin and grounds of 
 
 this
 
 Duties of Servants to Mafters. 325 
 
 this relation. The difcuffion of this queftion 
 will throw a light upon our fubjed:, and 
 prepare us to receive the apoftolick in- 
 flructions in our text. 
 
 Here then we mall lay down the fol- 
 lowing pofitions, which have an evident 
 connection with and dependance on each 
 other Men, as men, are equal Their con- 
 dition in life is various and unequal They 
 are not fufficient to their own fupport, and 
 therefore frand in need of one another's 
 affiftance But effectual afTiftance can only 
 be rendered in a way that requires authority 
 on the one part, and obedience on the 
 other Authority and obedience are, how- 
 ever, the refult of voluntary agreement- 
 And, where thefe are properly adjufted, 
 there will be a pretty equal diftribution of 
 happinefs. 
 
 I. Men, as men, are equal. 
 
 What I mean is, that we all poflefs one 
 common nature, and therefore the rights 
 and duties of humanity are common to all. 
 Every individual, whether a prince or a 
 peafant, derives from the fame ftock, is 
 compofed of the fame conftituent parts, is 
 born into the world after the fame manner, 
 is nouriflied alike by the produce of the 
 earth, is alike liable to death, and in the 
 Y 3 end
 
 326 Duties of Servants to Mafters. 
 
 end reduced alike to duft and corruption. 
 We are all formed on one plan, pofTefTed of 
 the fame faculties and paffions, capable of 
 the fame joys and forrows, fubjed: to the 
 fame wants and cafualties, and are all alike 
 amenable at the tribunal of God, who is no 
 refpecter of perfons, but will deal with men 
 according to their moral and religious cha- 
 racter, and not their external dignity, power 
 or wealth. " He hath made of one blood," 
 fays the apoftle to the Athenians, " all 
 " nations of men, for to dwell on all the 
 " face of the earth'." To the like purpofe 
 Solomon tells us, " The rich and poor 
 " meet together : the Lord is the maker of 
 *' them all V So Job, when fpeaking of 
 the humane treatment his fervants had met 
 with at his hands, adds, " Did not he that 
 " made me in the womb, make him ? .and 
 " did not one famion us in the womb"?" 
 As if he had faid, mailers and fervants, con- 
 fidered as men, are equal. 
 
 It follows, therefore, that the claims of 
 mankind upon one another are equal : that 
 is, the law of nature is univerfal, and equally 
 binding on all. Whatever I have a right, 
 as a man, to require of another, that he 
 
 Afts xvii. 26. ' Prov. xxii. 2. Job. xxxi. i;. 
 
 has
 
 Duties of Servants to Majlers. 327 
 
 has a right to require of me. The obliga- 
 gations of truth, juftice, companion, bene- 
 volence, and gratitude arc common to men 
 of every rank, thofe in the moft exalted and 
 thofe in the moil inferior Nations of life. 
 For, being all formed on one icale, and evi- 
 dently deiigried for focial connections, that 
 which a man by a kind of impulfe of nature 
 feels himfelf difpofed to expect and demand 
 from his neighbour, he cannot but inftantly 
 perceive his neighbour, in the like circum- 
 itances, is entitled to from him. From this 
 law, therefore, which arifes out of a fame- 
 nefs of nature no man is, or can be, ex- 
 empted, ^o that you fee all men, as fuch, 
 are equal. But then, 
 
 II. Their condition in life is various. 
 
 This'is true in regard of mind, body, and 
 ejlate. Though men are all endowed with 
 the fame natural faculties, yet there is a 
 manifeft difference in the (Irength, vigour, 
 and extent of them. Some poffefs a more 
 lively imagination than others, fome a more, 
 penetrating judgment, and fome a more 
 retentive memory. And the effect is pro- 
 digious in matters of fcience, bufinefs, and 
 art. One man mall eafily comprehend a 
 point, which another can icarce form any 
 jdea about. One fnall almoft inftantly 
 Y 4 compnfs:
 
 328 Duties of Servants toMafters. 
 
 compafs an objecl, which another of flow 
 understanding cannot arrive at but by long 
 and tedious fleps. There is alfo an amazing 
 variety in the geniufes of mankind, which 
 are evidently adapted to different purfuits, 
 all which have their ufe in fociety. The 
 truth of thefe obfervations, which might be 
 branched out into innumerable particulars, 
 muft ftrike every one who is at all converfant 
 with the world. 
 
 The body too, though framed in the 
 general upon the fame plan, has a great 
 variety in its appearance and conflruftion. 
 Not to fpeak of the fenfes, fome of which 
 are quicker and ftronger in one man than 
 another, how do people differ in fize, 
 ftrength, agility, animal fpirits, and the 
 like ! Some of robufl conilitutions are equal 
 to the moft painful labours, while others of 
 a tender delicate frame are quickly over- 
 powered with every trifling exertion. 
 
 And then as to men's worldly circum- 
 fiances, thefe are as various, if not more fo 
 than their powers of body and mind. Some 
 are rich and others poor. Some poflefs 
 large eftates, accumulated wealth, fplendid 
 titles, and exteniive dominion : while others; 
 have very little property, move in con- 
 tracted fphereSj, and pafs their lives in ob- 
 
 fcurity.
 
 Dufzes of Servants to Mafters. 329 
 
 fcurity. And between the two extremes of 
 great opulence and wretched poverty the 
 degrees are almoft innumerable. So that 
 the capacities and conditions of mankind, 
 whereby they are fitted for various depart- 
 ments of life, are diverfified beyond a poffi- 
 bility of minute defcription. The truth of 
 all thefe facts is not to be difputed. 
 
 But it will be enquired how this happens ? 
 A very proper queftion this to be adverted 
 to here, in order to check the pride of fu- 
 periors on the one hand, and to reconcile 
 inferiors to their ftations on the other. The 
 former are too apt to look on the latter as 
 a fpecies of beings below them, and fo to 
 treat them with inhumanity and contempt; 
 and thefe again too apt to confider the other 
 as pofieffing more than their mare, and fo 
 a fit prey for depredation, when opportunity 
 offers. But it will be found on reflection, 
 that as inferiors have the fame natural rights 
 with fuperiors, and therefore ought to be 
 treated with humanity; fo this inequality 
 of condition we are here fpeaking of, is the 
 refult of the wife difpofition of divine Pro- 
 vidence, and therefore ought to be ac- 
 quiefced in. Who can doubt that the 
 powers of nature, both mental and cor- 
 poreal, however capable of being improved 
 2 and
 
 3 3 o Duties of Servants to Mafters . 
 
 and enlarged by culture and ufe, are the 
 gifts of God ? If therefore he withholds 
 understanding and fagacity from fome, and 
 ftrength and agility from others, who mall 
 complain, fince he does no other than he 
 has a right to do f And fo as to wealth, 
 however it is acquired, provided it is got 
 honeflly, it is the fruit of his munificence. 
 He poflefles men of the means of becoming 
 profperous, and he crowns thofe means with 
 fuccefs. Wherefore they who have more 
 property than others, have a right to the 
 peaceable enjoyment of it : and they who 
 have lefs are not authorized by a pretence of 
 want to make encroachments on their neigh- 
 bours. As it is God then that hath made 
 men, in regard of the rights of nature, 
 equal ; fo it is he that hath made them, in 
 regard of condition, unequal. 
 
 III. Individuals are not jliffic lent to their 
 own fupport, and therefore ft and in need of 
 one another's ajjiftance. 
 
 Every one muft, every one does feel, that 
 he cannot fubiift of himfelf without foreign 
 fupport. And of whom are men, under 
 God, to expert aid but of fellow-men, thofe 
 with whom they are intimately connected 
 in fociety, and who have it in their power, 
 by pofTefimg various capacities, and filling 
 
 various
 
 Duties of Servants to Maftfrs. 331 
 
 various ftations, to be mutually beneficial 
 to each other ? Inferiors require the aid of 
 Superiors, and naturally look up to them for 
 it: the ignorant to the wife for inftrudtion, 
 the weak to the flrong for fupport, and the 
 poor to the rich for charity. And it is as 
 true on the other hand, that fuperiors need 
 the affiftance of inferiors. The rich cannot 
 do without the poor. Let a man pofTefs 
 the largeft mare of wealth, it can do him 
 little good, if others are indifpofed to help 
 him. He cannot by his own perfonal ex- 
 ertions procure the conveniences, if the 
 neceffaries of life : and of what life is his 
 money, if it will not purchafe him the 
 fruit of other men's labours ? But this it 
 will do, as multitudes cannot fubfifr, with- 
 out an exchange of labour for property. 
 Hence it is a maxim among commercial 
 men, that the induftrious poor are the riches 
 of any country : for trade and manufactures, 
 which are the grand fources of wealth, owe 
 their fupport to them. Here a great variety 
 of inftances might be mentioned, wherein 
 perfons of all ranks and conditions are mu- 
 tually bene'fited by each others affiftance. 
 But that which is the object of this difcourfe 
 ^hall fuffice. Domeftick affairs cannot be 
 managed without the aid of fervants. The 
 
 heads
 
 332 Duties of Servants to Majlers. 
 
 heads of families therefore will look out for 
 proper perfons to fill their feveral depart- 
 ments of fervice. And .thofe again, whofe 
 inferior condition of life makes it neceflary 
 to procure fupport by miniftring to thofe 
 above them, will chearfully offer their fer- 
 vice for a proportionable reward. 
 
 And now this being the cafe, the wifdom 
 pf divine Providence in endowing men with 
 fuch different capacities, and in diftributing 
 property to them in fuch various propor- 
 tions, cannot be enough admired. If the 
 conditions of all men were equal, it would 
 be difficult to conceive how the community 
 could fubfift. It is, however, certain that 
 the. aggregate fum of worldly happinefs 
 would not, in that cafe, be fo confiderable 
 as it is. And then it is further to be ob- 
 fervcd, that as this inequality of condition 
 qualifies and diipofes men to affift each 
 others temporal interefts, fo it is often pro- 
 ductive of great good to them in regard of 
 their nobler : interefts.; Their virtues are 
 hereby tried, exercifed, and improved, fuch 
 as humility, 'meeknefs, contentment, and 
 patience, on the one hand ; and humanity, 
 condefcenfion, fympathy, and benevolence, 
 on the other. And thus are they enabled 
 the better to ftruggle with the various and 
 
 unavoidable
 
 Duties of Servants to Mafters. 333 
 
 unavoidable viciffitudes of the prefent life, 
 and gradually fitted for the noble and per- 
 manent joys of another. -This leads us to 
 obferve, 
 
 IV. That the affijlance which men thus 
 mutually Jland in need oj\ can only be ren- 
 dered in a way that requires authority on the 
 one party and obedience on the other. 
 
 If the conditions of mankind are as we 
 have feen various, the affiftance they require 
 of each other muft be various too. It is 
 the bufmefs of the wife to inftrud: the ig- 
 norant, of the ftrong to help the weak, and 
 of the rich to communicate to the poor. 
 But thefe offices (under which general ideas 
 an infinite number befides are compre- 
 hended) cannot be rendered, unlefs the 
 former are allowed under certain re- 
 itriclions to exercife authority, command, 
 and dominion -, and the latter are difpofed 
 to yield attention, fubmiffion, and obedience. 
 How can the mafler, for inftance, teach, 
 unlefs he has authority to command the 
 attention and implicit regard of the fcholar ? 
 How can thofe of mature age, and who 
 poflefs fuperior ftrength, cherim the young, 
 iupport the feeble, and defend the weak, 
 without the uncontrolled exertion of that 
 force with which they are endowed to thefe 
 
 falutary
 
 334 Duties of Servants to Mafters. 
 
 falutary ends ? And how is it to be expedled 
 that the rich, who have an undoubted right, 
 as we have ihewn, to the property they 
 hold, fhould part with a portion of it to 
 the poor ; if thefe are not difpofed to .make 
 a proportionable return of fervice, or at 
 leaft an humble and grateful acknowledg- 
 ment of the obligations they hereby incur ? 
 Difmifs all idea of pre-eminence, authority, 
 command and government; and of their 
 oppofites, docility, fubmiffion, obedience, 
 and fervitude ; and there will be an end to 
 the intercourfes of fociety : men muft in 
 that cafe fubfiit, if fubfift at all, in a cold, 
 lonely, perilous, unhappy condition. But 
 then, 
 
 V. Authority and obedience are the refult 
 of voluntary compaffi. 
 
 Men's wants naturally lead them into 
 focial connections, Which make rule and 
 order neceiTary : but they are born free. 
 Every man has a right to difpofe of him- 
 felf in refpect of all the concerns of life as 
 he pleafes, provided he does not injure his 
 neighbour. Nor can any one juftly demand 
 fervice of another againft his confent. The 
 cafe is indeed otherwife with children, 
 idiots, and lunaticks : they are not fai juris, 
 and therefore it is an at of humanity and 
 2 jufHee
 
 Duties of Servants to Mafters. 3 3 5 
 
 juftice to exercife compulfory authority over 
 them. But men poffefTed of their reafon 
 are free. Freedom however is fuhjedl to 
 certain reftriclions, which reftrictions, as 
 they are the refult of either tacit or exprefs 
 agreement, do not injure but improve and 
 confirm it. When men enter into fociety 
 they, agree to veft in perfons chofen for 
 that purpofe, the power of defending them 
 againft foreign enemies, and finally to de- 
 termine quarrels among themfelves. So 
 they part with a certain portion of their 
 natural rights to others, in order to fecure 
 to themfelves a good to which they are not 
 in their individual capacity competent. 
 And thus government, which hecomes ne- 
 ceflary in confequence of human imper- 
 fection and depravity, rifes into exigence. 
 Now every one born in fociety tacitly ac- 
 knowledges, by accepting the protection 
 and benefit of government, his voluntary 
 fubmiffion to it. And fo he is. bound ; but 
 in no way, you fee, prejudicial to his na- 
 tural rights. When, however, he violates 
 the juft laws of fociety to which he has 
 thus con fen ted, he forfeits his freedom. 
 But fulfilling his agreement, he is in all 
 other refpeds as free as in a ftate of na- 
 ture. 
 
 Whether
 
 336 Duties of Servants to Mafters. 
 
 Whether a foreign enemy, becoming a" 
 conqueror, may juftly demand fervitude of 
 the vanquished, is a queftion we fhall not 
 ftay here particularly to confider. We muft 
 however juft obferve, that in many inftances 
 the caufe of the conqueror is itfelf unjuft, 
 and of confequence his demands oppreffive > 
 and in moft cafes the lower people are not 
 at all acceflbry to the difpute, and fo do not 
 deferve to be deprived of their liberty. 
 
 But it is of the rights of matters and 
 fervants in a domeftick capacity that we are 
 here fpeaking. And thefe are, no doubt, 
 the refult of voluntary compact or agree- 
 ment. No man has a right, becaufe he 
 poflefTes more than his neighbour, to com- 
 pel him to become his fervant. Nor has 
 another a right, becaufe of his poverty, to 
 force his fervice on the rich. Indeed, upon 
 the general grounds of humanity, the for- 
 mer is an object of the charitable regard of 
 the latter, apd having received his bounty 
 he ought to be thankful. But authority 
 and obedience take place in confequence of 
 a direct and pofitive contract. The mailer 
 flipulates with the fervant, for fuch and 
 fuch iervices to pay him fuch and fuch 
 wages; and the fervant ftipulates with the 
 matter, for fuch and fuch wages to render 
 
 him
 
 Duties of Servants to Majlefs. 337 
 
 him fuch and fuch fervices. And fo the 
 mailer has a juft right to exercife authority 
 over the fervant^ and the fervant is obliged 
 to yield obedience to the mailer. And in- 
 deed not only juftice requires that there 
 fhould be fuch agreement between the two 
 parties, but interefl alfo. For if there be 
 not good will on both fides, neither the one 
 nor the other are likely to be benefited by 
 this important connection.- And this leads 
 us to the, 
 
 VI. And lafl propofition* That 'where 
 tbefe matters are properly adjufted, there 
 'will be a pretty equal diflribution of bap- 
 pinefs. 
 
 The welfare of individuals isj or ought to 
 be, the object of all civil and domeftick 
 arrangements. The aggrandizing one to 
 the degradation of another, for the purpofe 
 of gratifying avarice and ambition, is unjuft 
 and inhuman. Why mould one be an ab- 
 folute defpot, and another an abject flave ? 
 Nature revolts at the idea. Every one has 
 a right to as much happinefs as his character^ 
 abilities, and flation of life are capabje of 
 procuring him. And if in this relation 
 between matters and fervants, the contract 
 is founded in equity and good faith, and 
 there is a hearty good will on both (ides, it 
 Z is
 
 338 Duties of Servants to Majiers. 
 
 is fcarce poffible that either party fhould 
 inifs of the end propofed. There will be 
 mutual concord, peace, and contentment- 
 And indeed regard, cultivated by the mild 
 and humane ufe of authority on the one 
 hand, and by an attentive chearful obedi- 
 ence on the other, will pretty generally, in 
 a courfe of time, ripen into a cordial and 
 lafting friendmip and affection. 
 
 And from hence it follows that there is, 
 or at lead if the voice of reafon were duly 
 regarded there would be, a more equal par- 
 tition of happinefs among mankind than 
 is commonly apprehended. Through the 
 miftaken eftimates which men have formed 
 of fuperior and inferior ftations of life, and 
 through the miferable abufe of the rights 
 and duties of thefe relations, too many have 
 come to conceive of authority and dominion, 
 as the real and only 'fources of happinefs j 
 and of fervitude and obedience, as neceiTarily 
 fubjecting men to contempt and wretched- 
 nefs. But if the light in which we have 
 placed the matter is juft, a fenfible and fober 
 man would be almoft at a lofs to determine 
 which ftation upon the whole is moft eli- 
 gible; So equally has a wife and good 
 Providence distributed happinefs among 
 mankind ! If more bodily pain and labour 
 2 falls
 
 Duties of Servants to Mafters. 339 
 
 frills to the (hare of the fervant than the 
 mailer, the fervant has however lefs care 
 and anxiety to difturb his peace. He has 
 no weighty concern to exercife his fagacity, 
 attention, and patience. Having done his 
 duty, and Ijy honeft labour contributed to 
 liis own health, .he may eat his bread with 
 a peculiar relim, enjoy his reft without in- 
 terruption, and have the comfort too of 
 hoping that he has .attached the affections 
 of his matter to himfelf, and may reap fome 
 extraordinary advantages from thence in 
 time to come. Let no one therefore be 
 offended at the idea of authority, as if it 
 monopolized the fum total of human hap- 
 pinefs } nor at fervitude, as if it funk men 
 beneath the fpecies into a condition of 
 wretchednefs and contempt. 
 
 Thus we fee then Men as men, are 
 equal Their condition in life is unequal 
 They are not furBcient to their own fup- 
 port, and therefore ftand in need of each 
 others affiftance *-But effectual affiftance can 
 only be rendered by the due exercife of au- 
 thority on the one part, and obedience on 
 the other Authority and obedience are, 
 however^ the refult of voluntary agreement 
 * And, where thefe are properly adjufted,* 
 Z 2 there
 
 34 Duties of Servants to Mafters. 
 
 there will be a pretty equal diftribution of 
 happincfs. 
 
 Such are the grounds of the relation be- 
 tween mailers and fervants* and of the 
 obligations they owe to each other. And 
 it is upon thefe principles the admonitions 
 to the latter in our text, and to the former 
 in the verfe following, are .founded. We 
 iliould now, therefore, proceed to explain 
 the apoftolick exhortation to fervants, and 
 fo go on to a more particular confideration 
 of the feveral duties of this character, and 
 the motives to urge men to the practice of 
 them. But this we muft refer to the next 
 fermon, and content ourfelves at prefent 
 with two or three remarks, which the per- 
 fect agreement there is between the dictates 
 of nature and the language of the text and 
 context fuggefts. 
 
 The firft is, that they very injurioufly 
 mifreprefent the chriftian institution who 
 infinuate, that it countenances a levelling 
 principle in fociety. Nothing can be clearer 
 than that it every where recommends de- 
 cency, regularity, and fubordlnation among 
 mankind. This is the plain language of 
 the text and the verfe following it, in re- 
 regard of domeftick arrangements. The 
 of matters and fervants is not 
 confounded
 
 Duties of Servants to Mafters. 341 
 
 confounded, but on the contrary marked 
 with the greateft precifion. The latter, 
 whatever real dignity their chriftian cha- 
 racter may confer on them, are required to 
 behave towards the former, though infidels, 
 in the moft refpectful manner, remembring 
 the different ranks they hold in the com- 
 munity. " Let as many fervants as are 
 " under the yoke, count their own matters 
 " (that is, matters who are unbelievers, as 
 ** the context plainly mews) worthy of all 
 *' honour ; that the name of God, and his 
 " doctrine, be not blafphemed V And 
 again, " Servants be fubjeft to your matters 
 " with all fear, not only to the good and 
 " gentle, but alfo to the froward V They 
 are alfo cautioned againtt treating their 
 matters, becaufe fellow chrittmns, with in- 
 decent freedom. " They that have believing 
 " matters, let them not defpife them, be- 
 " caufe they arc brethren : but rather do 
 ' them fervice, becaufe they are faithful 
 " and beloved, partakers of the benefit 1 ." 
 This levelling principle then, which fome 
 have palmed upon the chriftian inttitution, 
 is totally without foundation. It is a fact 
 that men hold different ranks and ttations in 
 
 * i Tim, vi. i. y i Pet. H. 18. * i Tim. vi. 2. 
 
 Z 3 life :
 
 342 Duties of Servants to Mafters. 
 
 life : it is the will of Providence that it 
 fhould be fo, in order to anfvver purpofes 
 of utility and importance to themfelves and 
 fociety : and agreeably to this wife arrange- 
 ment of things, and without any cenfure 
 thereon, they are addreffed in the bible. 
 
 It is further to be remarked, that as the 
 New Teftament arTerts the rights of fu- 
 periors, fo it is alike attentive to the claims 
 of inferiors. It does not court the regards 
 of the rich and mighty, to the injury or 
 negleft of the poor and helplefs. It teaches 
 that men, as men, are equal j that they are 
 all fubjedl to the fame laws, and are all alike 
 amenable at the tribunal of the great God, 
 who is no refpe&er of perfons. And it not 
 only warns thofe in exalted ftations againtr. 
 adts of injustice and opprefilon, but earneftly 
 perfuades them to thofe of condefcenfion, 
 humanity, and benevolence. This is the 
 general tenor of the bible : and it is enough 
 to refer you to the text, wherein we have 
 the caufe of the fervant pleaded with the 
 fame impartial regards as that of the 
 mafter. 
 
 From this view, then, of the morality of 
 the fcriptures we derive a prefumptive proof 
 of their truth. And that proof is confider- 
 ably augmented, when we reflect that the
 
 Duties of Servants to Mafters. 343 
 
 duties of morality are not only here happily 
 explained and ftridtly enjoined, but that 
 they have here a further and nobler fupport 
 than the law of nature can afford them. 
 What I mean is, that the gofpel is fo con- 
 ftructed as at once to throw light upon our 
 duty, and to poffefs us of new and extraor- 
 dinary motives to perfuade us to a com- 
 pliance with it. To apply this idea to the 
 matter before us. The reciprocal duties 
 of mafters and fervants mud be acknow- 
 ledged, wlien examined only by the light of 
 nature, to be right, fit, and mutually bene- 
 ficial. But the chriftian fcheme, when 
 properly understood, enables us more clearly 
 to apprehend than we otherwife could the 
 iubftantial difference between right and 
 wrong - y and by the noble temper it infpires 
 powerfully animates us to the duties of 
 fidelity, fubmiffion, and obedience, on the 
 one hand, and of condefcenfion, gentlenefs, 
 and love on the other. And fo it is of 
 infinite ufe in explaining and enforcing the 
 mutual obligations of mafters and fervants. 
 
 vJ> 
 
 This is an obfervation we may have an op- 
 portunity more fully to confider and il- 
 luftrate hereafter. And, if it be found to 
 be true, it will have no fmall weight, in 
 concurrence with the external evidence of 
 Z 4 the
 
 344 Duties of Servants te Majlers. 
 
 the gofpel, to prove the chriftjan inftitu$ioi4 
 divine. 
 
 P. A R T JI. 
 
 WE have confidered the true grounds of 
 this important relation between Majlers and 
 Servants, and now go on to explain the ad- 
 monition in our text, which is founded on 
 the principles laid down jn the laft fermon. 
 So we fhall proceed more particularly to 
 ftate the duties of fervants, and to point 
 out their obligations to them -, and then, in 
 the fucceeding difcourfe, to explain the 
 duties of matters, and with proper argu- 
 ments to enforce them. 
 
 Servants, be obedient to. them that are 
 your majlers according to the jlejh, with fear 
 and trembling, in Jinglenefs of your heart, as 
 unto Cbrift : not with eye-fervice, as men- 
 pleafers, but as the fervants of Chrift, doing 
 the will of God from the heart-, with good- 
 will doing Jervice , as to the Lord, and not to 
 men: knowing that whatfoever good thing any 
 man doth, the fame flail he receive of the 
 Lord, whether he be bond or free, 
 
 In order to the right understanding of 
 the words, we will caft the feveral par- 
 ticulars contained in them under the three 
 
 following
 
 Dutie s of Servants to Mafters. 345 
 
 following general heads Firft, the perfons 
 addrefled: Secondly, the duties enjoined, 
 and the qualifications of them: And 
 thirdly, the motives to enforce them. 
 
 Firft, the perfons add relied are Servants. 
 Thefe are defcribed as bond or free. By 
 bond-fervants are meant flaves, who became 
 jfuch by being taken in war, or by being 
 born in captivity, or by having for certain 
 confiderations fold their freedom. And by 
 free are meant hired fervants, who were of 
 much the fame defcription with fervants in. 
 this and other free countries. Of the for- 
 mer there were many among the Romans, 
 and their ftate was coniidered as very abject 
 and wretched, though they fpmetimes met 
 with matters who treated them with great 
 humanity. 
 
 But it mould here be obferved, that it 
 does not follow from the apoflle's admo- 
 ni filing bond fervants or Ilaves how to 
 behave themfelves in this humiliating 
 fituation, that he meant to countenance 
 the tyranny commonly exercifed over them. 
 The truth is, the gofpel where it came did 
 not interfere with the civil government, or 
 by any forcible exertions make a change in 
 men's external condition. Yet it by no 
 means authorizes the unjuft invafion of 
 2 men's
 
 346 Duties of Servants to Majlers. 
 
 men's natural rights. The apoftle, who 
 thus indifcriminately addrefTes all fervants, 
 himfelf knew the value of freedom, and 
 with no fmall fpirit on more occaiions than 
 one afferted it*. And in his epiftle to the 
 Corinthians he exhorts thofe fervants " who 
 " may be made free," to take the proper 
 rneafures to that end b .- The admonition 
 then in our text is addrefled to all fervants, 
 whether bond or free. 
 
 Secondly, We are next to confider the 
 duties enjoined, and. the qualifications of 
 them. 
 
 i. The duties enjoined are compre- 
 hended in the terms obedience fervice and 
 doing good. 
 
 " Servants be obedient to your mailers." 
 Or, as it is elfewhere exprefled, " Obey 
 " them in all things c ." Comply with their 
 will in all things that are within the com- 
 pafs of your ability, and do not affedfc your 
 confcience towards God; especially in thofe 
 matters that belong to your particular pro- 
 vince, and which by your original contract 
 you bound yourfelves to attend to. Service 
 is another term ufed to exprefs what is re- 
 quired of them. They are " to do them 
 
 Afts xvi. 37. Ch. xxii. 25, 2,8. b j Cor. vii. 21. 
 e Col. 'Hi. 22.
 
 Duties of Servants to Mafters. 347 
 
 *' fervice" to wait on them, to minifter to 
 them, to affift and defend them. There are 
 offices peculiar to certain departments ; thefe 
 mould be more efpecially regarded : and not 
 only thefe but every other office that occafion 
 may require, and that is within their power. 
 Again, they are " to do them good." A 
 eomprehennve term this ! Servants are to 
 be benefactors to their mafters, to make 
 their welfare their object, and to contrive 
 every poffible way to promote their intereft. 
 
 2. The qualifications of thefe dutiqs, or 
 the temper in which they are to be dif- 
 charged, are particularly defcribed. 
 
 Mafters are to be obeyed with fear and 
 trembling. This may intend the caution 
 that mould be on the minds of fervants, left 
 they fail in the obedience they owe their 
 mafters ; and the reverence in which they 
 fhould hold their perfons and command?, 
 and which is to refemble that caution which 
 accompanies obedience to Cbrift : and thus 
 all that forwardnefs and indecent familiarity 
 is forbidden, which breeds contempt, and 
 by bringing both parties on a level, defeats 
 the end of this important relation. So the 
 apoftle Peter fays, " Servants be fubjedt to 
 ',* your mafters with all fearV Or perhaps 
 
 d i Pet, it. 1 3. 
 
 this
 
 248 Duties of Servants to Majlers. 
 
 this fear and trembling may mean the con- 
 cern they mould feel, left, by any negli- 
 gence or unfaithfulnefs in the management 
 of their matter's affairs, they mould bring 
 a reproach upon their chriftian profeffion. 
 For there may be a reference to an after- 
 claufe, thus, " Be obedient to them with 
 tc fear and trembling, as unto Chrift^ as 
 becometh chriftians, thofe who have the 
 higheft reverence for that facred name. So 
 the apoftle, in another place, exhorts fer- 
 vants to " {hew all good fidelity, that they 
 " may adorn the doctrine of God our Sa- 
 ' viour in all things':" and to "count 
 " their own mailers worthy of all honour^ 
 " that the name of God, and his doctrine, 
 be not blafphemedV 
 
 Singknefe of heart is next mentioned. 
 $y which is meant fimplicity, fmcerity, and 
 uprightnefs j in oppofition to guile, dupli- 
 city, and cunning. And obedience, in thefe 
 regards of it likewife, is to be rendered as 
 unto Chrift : it is to be fincere, artlefs, and 
 uniform, like that which he demands, and 
 fuch as is moft agreeable to the genuine 
 fpirit and tendency of his doctrine. 
 
 e Tit. H. 10. f i Tim. vi. i. . 
 
 Not
 
 Duties of Servants to Mafters. 349 
 
 Not with eye- fervice 9 as men-pleafers** 
 Too many fervants attend to their bufinefs 
 only while their mailer's eye is upon them, 
 thinking to fecure their regards by an ap- 
 pearance of induftry, though they are in 
 fad carelefs and indolent. This therefore 
 is forbidden. On the contrary, they are 
 required to acquit themfelves as the fervants 
 of Cbrift, with all that fidelity which he 
 hath poiitively enjoined, and with which 
 he expects to be ferved himielf : doing the 
 will of God from the heart, aiming iincerely 
 to approve themfelves to him, whofe eye is 
 conftantly upon them, and who cannot be 
 deceived though their matters may. 
 
 To which is added the further idea of 
 ferving them chearfully as well as faithfully, 
 with good-will doing fervice, taking delight 
 in their duty, and accounting themfelves 
 happy in promoting their mailer's interefts : 
 doing fervice to them, as to the Lord) and 
 not to men, that is, with a cordiality like 
 that which enters into the effence of fuch 
 fervice as is acceptable to God. -Thus ad- 
 mirably does the apoftle defcribe the temper 
 
 It has been obferved here by fome critical exporters, 
 that as the original words the apoftle ufes, o<s>$<t\[;.Q<P\& ; it> 
 and .ii'&pa'Trare^Ko/, are 1 compound words, fo our translators 
 have happily imitated the original by the ufe of compound 
 words allb. 
 
 in
 
 35 Duties of Servants to Mafters. 
 
 in which fervants are to difcharge the duties 
 of their ttation. And in language fimilar to 
 this he addrefles them, in his epiftle to the 
 Coloffians, tf Servants^ obey in all things 
 " your mailers according to the flefh : not 
 "with eye-fervice> as men-pleafers, but in 
 V finglenefs of heart, fearing God: and 
 " whatfoever ye do, do it heartily, as unto 
 " the Lord, and not unto men V 
 
 Thirdly, we have next the motives to 
 enforce ihefe duties. 
 
 The firft is taken from the authority of 
 the blefied God. It is his ivi/! that fervants 
 fhould obey their matters in the manner 
 they are here admonifhed. The duty en- 
 joined approves itfelf to every one's fober 
 reafon, and the voice of reafon is the voice 
 of God. But more than this, it has, coming 
 from the infpired pen of an apoftle, the 
 fanclion of a direct pofitive command 
 " Servants, obey your matters, doing the 
 " 'will of God," or as it is in the parallel 
 place, "fearing God." 
 
 The next motive is taken from the obli- 
 gations they owe to Chrift : fuch fervants 
 as are chriftians are the fervants of Chrift* 
 and in their obedience they are to have re- 
 
 h Col. iii. 22, 23.. 
 
 gard
 
 Duties of Servants to Majlers. 351 
 
 gard to Cbriji to the Lord. And by thus 
 expreffing himfelf, the apoftle no doubt 
 meant to remind them of the obedience 
 which Chrift, as a man, had faithfully ren- 
 dered to God ; and of the eflential fervices 
 he had hereby moil cordially rendered to 
 them. Though " he was in the form of 
 " God, and thought it not robbery to be 
 " equal with God, yet he made himfelf of 
 " no reputation, and took upon him the 
 " form of a fervant 1 ," that he might re- 
 deem and fave them. They were therefore 
 bound, by every imaginable tie of love and 
 gratitude, to comply with his will. They 
 are too by profeilion the fervants of 
 Cbriji : to him, as their mailer, they have 
 voluntarily fubmitted themfelves, and are 
 therefore obliged by their own engagements 
 to conform to his precepts, of which this 
 of obedience to their mailers according to 
 the flefh is one. 
 
 The third and lail motive is taken from 
 confiderations of intereil. Be obedient to 
 your mailers, knowing that whatfoever good 
 thing any man doth, the Jame jhall he receive 
 of the Lordy whether he be bond or free. The 
 offices required of fervants are all of them 
 
 * Philip, ii. 6, 7. 
 
 good,
 
 352 Duties of Servants to Majhrs. 
 
 good, fit and right in themfelves, and truly 
 commendable and praife- worthy. But it is 
 poffible they may not, in fome, inftances,- 
 receive thofe returns from men which they 
 'deferve. Be that however as it may, they 
 are allured that Chrifl, of his great mercy* 
 will not fail to reward them. So all the 
 comforts of religion in this life, and all the 
 joys confequent upon it in another, are held 
 up to their view as arguments to perfuade 
 them to the faithful difcharge of their duty. 
 To the fame purpofe the apoflle exprefies 
 himfclf in that other pafFage before referred 
 to, "knowing, that of the Lord ye mall 
 " receive the reward of the inheritance : for 
 " ye ferve the Lord Chrift V 
 
 Thus have we explained the admonition 
 in our text, and now proceed to eonfider 
 more particularly the duties incumbent on 
 Servants, and to enforce them with fuitable 
 arguments. 
 
 The duties of Servants, in regard both 
 of the Matter and the Manner of them, are 
 all comprehended in the general idea of 
 Obedience. We propofe therefore to con- 
 fider, 
 
 FIRST, The Service itfelf that is de- 
 manded of them, and their Obligations- to 
 it : and, 
 
 k Col. iii. 24. 
 
 SECONDLY,
 
 Duties vf Servants to Mafters\ 353 
 
 SECONDLY, The Manner in which it is 
 to be rendered, and their Obligations to 
 comply with the feveral rules which will 
 here be laid down. 
 
 FIRST, Let us confider the Duty itfelf 
 that is required of fervants, and their Obli- 
 gations in general to obedience. 
 
 The name Jervant, by which they are 
 defcribed, is expreffive of the help or affift- 
 ance they are to render their matters. They 
 are to wait upon them, to minifler to them, 
 to fupport and defend them. But the kinds 
 of fervice required of them are fo diverfified 
 that we cannot, nor indeed is it to our pur- 
 pofe particularly to enumerate them. In 
 large families there are various departments 
 f fervice, and in frnaller the whole bufinefs 
 of the houfe falls upon two or three or one 
 only. It is however here to be obferved, 
 that whatever rank the fervant holds in the 
 family, the general interefl of the matter is 
 to be his objed. 
 
 Now the fer.vice due from perfons in this 
 relation, is of a different denomination from 
 that which men who are in the fame line of 
 life owe to one another. It is to be con- 
 fidered as the refult of that authority which 
 their mafters have over them, and is there- 
 fore properly defcribed by the term Obe- 
 A a dience.
 
 354 Duties of Servants to Mafters. 
 
 dience. It is the matter's province to com- 
 mand, the fervant's to obey.. And the obe- 
 dience is to be univerfal " Servants," fays 
 the apoftle, ' obey your matters in all 
 " things V But this requifition is to be 
 underftood with certain limitations. Thefe 
 therefore we mail mention, and all thofe 
 commands which do not fall within thefe 
 reftridions, are to be punctually and un- 
 refervedly complied with. There are three 
 cafes wherein a fervant may be juftified 
 in refuling obedience to his matter's com- 
 mands. 
 
 i. When the matter's commands are con- 
 trary to the commands of God. 
 
 The authority of the great God is infi- 
 nitely fuperior to that of any man on earth. 
 He is our matter in a more abfolute fenfe 
 than any one elfe can poffibly be. When 
 therefore the will of any fuperior clafhes 
 with his will, it is on no account to be 
 complied with. Suppoling, for inftance, a 
 matter commands a fervant to fpeak an un- 
 truth, to be an accomplice with him in a 
 fraudulent bargain, to break the fabbath, or 
 to profane divine inftitutions, he is peremp- 
 torily to refufe. For obedience in any fuch 
 
 cafes
 
 Duties of Servants to Majlers. 
 
 cafes would bring guilt on his conference, 
 and fubjed: him to infinitely greater evils 
 than he could poffibly furTer from the re- 
 fentments of an earthly matter, however 
 powerful he may be. And as fervants are 
 reafonable creatures, and accountable to 
 God for their conduct, fo they are to judge 
 for themfelves of the lawfulnefs or unlaw- 
 fulnefs of any command they receive from 
 their fuperiors. But then they are to look 
 well to it, that they do not, under pretence 
 of confcience, but really from motives of 
 floth and felf-gratification, withhold obe- 
 dience to their matter's juft commands. 
 For in fuch cafe they con tract double guilt, 
 that of violating their duty to man, and to 
 God alfo. 
 
 2. They are juttified in difobeying their 
 matter's commands, when they are required 
 to do what is not within their power. 
 
 Such unreafonable matters as thefe there 
 have been : fuch was Pharaoh who de- 
 manded bricks -of the Ifraelltes, while he 
 withheld from them the neceflary materials 
 for making them. But in thefe cafes there 
 can be nothing criminal in difobedience, 
 becaufe the contrary is impoffible. Nor 
 is there any criminality in men's not at- 
 tempting what they are not competent to. 
 A a 2 But
 
 2 $6 Duties of Servants to Mafters. 
 
 But then it too often fo happens that fer- 
 vants, through a flothful difpofition, do not 
 exert themfelves as they might ; and fo pre- 
 tend incapacity when the fault is not in their 
 ability but their will. This is a very great 
 evil, and the complaints of fuch fervants, 
 as if their matter's commands were rigorous 
 and therefore ought to be difobeyed, are 
 groundlefs. Mafters, however, mould be 
 cautious that they do not impofe unrea- 
 fonable burdens on their fervants; always 
 bearing in mind the golden rule, ' to do unto 
 ethers, as we would have others do unto 
 us.' There is one more inftance which will 
 juftify the not complying with a matter's 
 commands, and that is, 
 
 3. When fuch fervice is demanded as falls 
 not within the compafs of the fervant's 
 agreement. 
 
 There are various departments of fervice, 
 as we have obferved, in fome families : and 
 when fervants engage to do the bufinefs of 
 one of them exclufively of all other bufinefs, 
 and receive wages for fuch duty only, it is 
 unreafonable, and a breach of covenant, to 
 force them beyond that line. Wherefore, 
 non-compliance on their part is not to be 
 conftrued into difobedience. But then that 
 general good- will which fervants owe to 
 
 their
 
 Duties of Servants to Mafters. 357 
 
 their mailers, and to one another, ihould 
 difpofe them on particular occafions to gp 
 beyond their own proper province in a fa- 
 mily, in order to be helpful to the whole. 
 And as in moil cafes fuch occalional affiil- 
 ance is fuppofed to come within the compafs 
 of their original agreement, an obilinate re- 
 fufal is an argument of want of temper, if 
 it may not be deemed downright difobe- 
 dience. It cannot, however, be doubted 
 that a difrefpeclful manner of treating fuch 
 commands, though the fervice itfelf be not 
 flridly due, is a breach of duty. And here 
 fervants mould be cautioned, as under the 
 former particulars, againfl the great evil of 
 making frivolous pretences an occasion of 
 indulging iloth and ill-nature : and heads 
 of families too mould be careful that they 
 do not puih their requifitions beyond the 
 bounds of reafon and prudence. 
 
 And now thefe three inilances of non- 
 compliance with a matter's commands being 
 admitted as lawful, all his other commands 
 are no doubt to be punctually obeyed. 
 " Servants, obey your mailers in all things " 
 The Centurion, of whom we read in the 
 gofpel, was not a hard mailer, as ruay be 
 concluded from the honourable character 
 pur Saviour himfelf gives him. And what 
 A a 3 is
 
 358 Duties of Servants to Mafters* 
 
 is the language he holds ? It is in perfect 
 unifon with the pafTage juft mentioned. 
 " I am a man fet under authority, having 
 " under me foldiers, and I fay unto one, 
 " Go, and he goeth : and to another, Come, 
 " and he cometh : and to my fervant, Do 
 " this, and he doeth it ra ." A matter's com- 
 mands are to be obeyed in every inftance, 
 whether they refpecl: matters of moment, or 
 thofe only of an indifferent and trifling na- 
 ture. Difobedience, indeed, in the former 
 cafe may be more effentially injurious to 
 his interefts than in the latter, and the guilt 
 of the fervant be thereby aggravated. But 
 a failure of duty in the fmalleft inftance, 
 when it proceeds from contempt of his au- 
 thority, is alike criminal. Nor is difference 
 of opinion, whether right or wrong, or dif- 
 inclination to the butinefs, let it proceed 
 from what caufe it will, to overrule the 
 decifive commands of a matter, provided, 
 as we have obferved before, they are lawful 
 commands. A fervant may very properly 
 fpeak his mind upon any matter, fo he does 
 it refpectfully ; but he is to remember that 
 his matter's judgment is to determine, tho 1 
 it be contrary to his own, and there be no 
 
 01 Luke vii. 8. 
 
 reafon
 
 Duties of Servants to Mafters. 359 
 
 reafon affigned for it. And however a defire 
 of eafe may fometimes put him on excufing 
 himfelf of a fervice that is painful and la- 
 borious, yet, when poiitively required, a 
 fenie of duty moul'd get the better of floth 
 and felf-indulgence. And thus the will of 
 the mafter is to be the governing rule of 
 the fervant's conduct, in every inftance that 
 does not come within the restrictions we 
 juft now mentioned. 
 
 We proceed now to confider the Obli- 
 gations which fervants are under to fuch 
 univerfal obedience. 
 
 i. It is fa and right that fervants fhould 
 obey their matters in all things. 
 
 The relation between mafters and fervants 
 is founded on principles of equity and mu- 
 tual convenience, as we have (hewn at large 
 in the preceding fermon. The reafoning 
 is in (hort this. Men, as men, are equal : 
 but their condition in life is various and 
 unequal. Not being able to fubfift of them- 
 felves, they need one another's afliftance. 
 But effectual affiftance cannot be rendered 
 by inferiors to their fuperiors, if the latter 
 have not a right to command, and the for- 
 mer are not obliged to obey : for how can a 
 perfon be ferved to his fat isf action, if he 
 may not direct in what manner he will be 
 A a 4 ferved ?
 
 360 Duties of Servants to Mafters. 
 
 ferved ? And how can he be fure of re- 
 ceiving any ferviee at all, if he has not au- 
 thority to require it ? Wherefore the fer- 
 vant agrees, for a valuable confideration, to 
 fubmit himfelf to the will of the mafler. 
 And thus the relation clearly appears to be 
 founded on principles of equity and mutual 
 convenience. Now, when the fervant re- 
 fufes obedience to the mafler, the end pro- 
 pofed by the character he fuflains is defeated, 
 his own pofitive engagements are violated, 
 and the relation itfelf is diflblved. Where- 
 fore it is fit and right that fervants mould 
 obey their maflers. And the reafoning ex- 
 tends to univerfal obedience. For if a fer- 
 vant is at liberty to determine for himfelf, 
 juft as his own fancy or humour may dire<5t, 
 in what inflances he will and in what he 
 will not obey, how can the mafler be af- 
 fured that he mall be obeyed at all ? If his 
 authority does not reach every cafe within 
 the limitations jufl mentioned, it is no au- 
 thority at all. The precept therefore is 
 mofl fit and right, " Servants, obey your 
 *' maflers in all things " that is, in all things 
 which God your fuperior mafter has not 
 forbidden, which are within your power, 
 and which are included in your covenant 
 \vith them when you became their fervants. 
 
 2. This
 
 Duties of Servants to Mafters. 361 
 
 2. This, too, is the exprefs command of 
 God. 
 
 Indeed, whatever is fit and right in itfelf 
 is unqueftionably the will of God. Where- 
 fore as the duty before us has been proved 
 to be fit and right in itfelf, it cannot be 
 doubted that it is the will of God. But 
 the fcriptures exprefsly declare that it is his 
 will : and, as the divine authority will al- 
 ways have a commanding influence on every 
 ferious mind, it will be of ufe to take a ge- 
 neral view of what the bible fays upon this 
 matter. Here it is to be remarked, that the 
 obligation of fervants to obey their mafters 
 is often fpoken of in fcripture as a generally 
 acknowledged principle : a mode this of 
 holding up our duty to our view the 
 ftrongeft, perhaps, and moft natural that 
 could beufed. In fuch manner the pfalmifl 
 refers to it, when, fpeaking of the earneft 
 attention which good men pay to the blerTed 
 God, he fays, '< As the eyes of fervants 
 *' look unto the hand of their mafters, and 
 *' as the eyes of a maiden unto the hand of 
 *' her miftrefs ; fo our eyes wait upon the 
 " Lord our God V And the apoftle, 
 u Know ye not, that to whom ye yield 
 
 Q Pfalm cxxiii. 2. 
 
 f< yourfelves
 
 362 Duties of Servants to Majlers. 
 
 " yourfelves fervants to obey, his fervants 
 " ye are to whom ye obey ?" So Job, 
 taking this as a principle granted, fpeaks of 
 the difobedience of his fervants as one of 
 the many grievous calamities he fuftered : 
 " I called my fervant, and he gave, me 
 " no anfwer : I entreated him with my 
 " mouth p ." As if he had faid, ' that duty 
 which all men agree is fit and reafonable, 
 is unnaturally and cruelly denied to me/ 
 So our Lord fpeaks of it as a truth of un- 
 queftionable authority, that " that fervant 
 " who knows his Lord's will, and does not 
 " conform to it, is deferving of punim- 
 "mentV And in another place, having 
 defcribed the fervant as making ready his 
 matter's fupper for him, and girding him- 
 felf, and ferving him, he puts this quettion 
 as what no one would be at a lofs to reply 
 to, " Doth he thank that fervant becauib 
 " he did the things that were commanded 
 " him? I trow not'." Further, the obli- 
 gation lying upon fervants to obey their 
 matters, is the principle fuppofed when 
 that character is applied to men in regard of 
 God. Mofes was the fervant of God, and 
 the apoftles the fervants of Chrift. Who 
 
 Rom. vi. 1 6. P Job xix. 16. 
 
 * Luke xii. 47, r Ch. xvii. 9. 
 
 can
 
 Duties of Servants to Mafters. 363 
 
 can view them in this character, without 
 inftantly affixing the idea of a difpofition to 
 conform in all things to the will of their 
 divine mafter ? 
 
 But this duty is directly and pofitively 
 enjoined upon fervants. Not to fpeak of 
 particular instances, fuch as Hagar's being 
 commanded " to fubmit herfelf to her 
 <f miftrefs Sarah 5 ," and many of the like 
 nature ; we all know how frequently obe- 
 dience is urged by Mofes on the Ifraelitim, 
 and by the apoftles on chriftian, fervants. 
 Particular attention is paid to this matter 
 in the epiftles to the Ephefians', Coloffians", 
 Timothy*, and Titus Y - y and in the general 
 epiftle of Peter z . It is then the exprefs 
 command of God to you, fervants, to obey 
 your mafters in all things. And as you 
 cannot doubt that be is your mafter, and has 
 an uncontrolled authority over you, fo you 
 are to remember, that the refufing obe- 
 dience to them is an act of manifeft difo- 
 bedience to him. But, 
 
 3. Your duty in this matter is your in- 
 terejL 
 
 The happinefs of families, and the wel- 
 fare of the community at large, depend 
 
 * Gen. xvi. 9. * The text. u Ch. iii. 22 25. 
 
 * i Ep. vi. 1,2. y Ch. ii. 9, 10. z i Ep. ii. 18. 
 
 much
 
 364 Duties of Servants to Mafters. 
 
 much upon the proper demeanour of fer- 
 vants. Wherefore thofe of them who have 
 liberality enough to be concerned for the 
 general good, muft furely feel a pleafure in 
 contributing to it, by acquitting themfelves 
 aright in this important ftation. And if 
 they have an affection, as they certainly 
 ought to have, for the families they ferve, 
 the idea of being the inftruments of making 
 them happy muft afford them no fmall fa- 
 tisfaction. But an unreierved obedience to 
 the will of their mailers has a direct influ- 
 ence on their happinefs. Service thus ren- 
 dered will be more eafy to themfelves, than 
 that which is clogged with a miftaken and 
 perverfe notion, that their opinion and will 
 are fometimes to overrule thofe of their fu- 
 periors. Where fuch an unnatural compe- 
 tition arifes, the bufmefs muft go on hea- 
 vily ; and the event will quickly be, what 
 indeed it ought to be, a diflblutjon of the 
 connection. On the contrary, a fenfe of 
 duty, in that univerfal idea of it we have 
 been recommending, will foon ripen into 
 an earneft wifh to pleafe, this will facilitate 
 labours otherwife irkforne, and an obedience 
 thus yielded will not fail to fecure the af- 
 fectionate regards of ingenuous mafters, and 
 to draw after them in a courfe of time other 
 
 advantages.
 
 Duties of Servants to Mafters. 365 
 
 advantages befides thofe ftipulated in the ori- 
 ginal agreement. How happily have fome 
 fervants lived, whofe conduct has been uni- 
 formly regulated by this principle! .and 
 how comfortably have they been provided 
 for in the clofe of their days ! They merit 
 the denomination of wife fervants, and So- 
 lomon tells us, " A wife fervant (hall have 
 " rule over a fon that caufeth mame : and 
 " {hall have part of the inheritance among 
 " the brethren*." It is their intereji then, 
 in regard of temporal matters, to obey their 
 matters in all things. 
 
 But their Juperior interejls more loudly 
 demand fuch a conduct at their hands. 
 Would they efcape the painful reflections 
 which a confcioufnefs of their having wil- 
 fully neglected their duty occaiions ? And 
 would they enjoy the heart-felt pleafure of 
 having not only aimed to pleafe their mailers 
 on earth, but their great mafter in heaven ? 
 Let them readily fall in with the admonition 
 in the text. It is a poffible thing that they 
 may not, in fome inilances, receive fuch a 
 compenfation for their obedience from men 
 as they deferve. But God will not be un- 
 mindful of them. The apoftle particularly 
 
 a Prov. xvii. 2. 
 
 aflures
 
 366 Duties of Servants to Maflers. 
 
 affures them of this. Having obeyed their 
 matters in all things, and upon right prin- 
 ciples regarded the will of God therein, he 
 promifes them, " that of the Lord they iliall 
 "receive the reward of the inheritance 11 ." 
 He will by and by raife them from the rank 
 of fervants on earth to that of matters, yea 
 of princes, in heaven. To which mutt be 
 added one further motive to fuch obedience, 
 and that is, 
 
 4. The credit of our holy religion. 
 
 This is an argument addrefled to the in- 
 genuous feelings of fervants, as the difciples 
 of Chrift. And a powerful argument it is ! 
 His admonitions to fervants the apottle ftiles 
 " wholefome words, even the words of our 
 " Lord Jefus Chrift, and agreeable to the 
 " doctrine which is according to godlinefs : 
 " and thofe who confent not to them" he 
 reprefents as " proud, ignorant, and fool- 
 " ifhV If chriftian-fervants fail in their 
 duty to their matters, he reminds them that 
 hereby " the name of God and his doctrine 
 "would be blafphemed V And on the 
 contrary he declares, that by difcharging 
 their duty properly they would " adorn the 
 " doctrine of God our Saviour 6 ." Nothing 
 
 b Col. iii. 24. c i Tim. vi. 3, 4. A Ver. i. 
 e Tit. ii. 10. 
 
 3 can
 
 Duties of Servants toMafters. 367 
 
 can be clearer from hence, than that an 
 attempt to deftroy all civil diflinction in 
 fociety, and to bring fuperiors and inferiors 
 on a level, is a diredt violation of the com- 
 mands of God's word. And nothing can 
 be more evident from thefe paffages, than 
 that the genius of the chriftian doctrine and 
 inftitution is favourable to that obedience 
 which we are inculcating upon fervants. 
 
 Here then the example which Chriil has 
 fet us in all that humble obedience which 
 as a man he yielded unto God ; the great 
 and effectual fervices he rendered us by his 
 humiliation and death \ and the authority 
 he juftly claims over us as our mafter; all 
 thefe confiderations, I fay, might be held 
 up to the view of fervants to conciliate 
 their minds to that ftation Providence has 
 allotted them, and to animate them to that 
 obedience to their matters which has been 
 mewn to be in itfelf fit and reafonable. 
 Are you indebted to the painful labours and 
 agonizing fufferings of Chrift, who became 
 the fervant of God and man for your fakes ; 
 are you, I fay, indebted to them for all the 
 fubflantial comforts you enjoy here, and the 
 noble profpects you have hereafter ? Do your 
 breafts burn with love and gratitude to him 
 your divine benefactor ? And have you fo- 
 
 lemnly
 
 368 Duties of Servants to Mafters* 
 
 lernnly vowed obedience to him as your 
 matter ? How then can you wilfully fail in 
 the duty he authoritatively requires of you 
 in the text ! and efpecially as fuch a failure 
 may prove an occafion of " the name of 
 " God and of his doctrine's being blaf- 
 " phemed !" Be perfuaded then to obey 
 your matters according to the flelh in all 
 things : and fo to ". adorn the doctrine of 
 " God your Saviour ! " 
 
 We mould now proceed to confider the 
 Manner in which this obedience is to be 
 rendered, and to enforce the tempers we 
 mean to recommend with fuitable Motives. 
 But this we mutt refer to the next fermon. 
 
 PART III. 
 
 WE have confidered at large the Obedience 
 itfelf required of fervants, and their Obli- 
 gations to it. And it remains that we now, 
 
 SECONDLY, Confider the Manner in 
 which this obedience is to be rendered, and 
 enforce the tempers we wifh to inculcate 
 with proper Motives. 
 
 Thefe are queftions that deferve our par- 
 ticular attention : for the acceptablenefs and 
 utility of the obedience required of fervants 
 3 very
 
 Duties of Servants to Majlers. 369 
 
 very much depend oh the Manner in which 
 it is rendered. What we have here to offer 
 will fall under the following particulars 
 Humility -Fidelity Diligence -an d Chear- 
 fulnefs. 
 
 i . Humility. 
 
 To be humble, according to the apoftle's 
 account of this amiable temper, is " to 
 *' think foberly of ourfelves as we ought to 
 ' think f :" that is, to conceive of our 
 characters, abilities, and rank in life, agree- 
 ably to what they really are, and to conduct 
 ourfelves accordingly. Now, although fer- 
 vants are upon an equality with their matters 
 in regard of nature, and may be fuperior to 
 them in refpect of ability for the bufinefs 
 they undertake, yet their condition in life 
 is vattly inferior. The matter hath pro-* 
 perty, the fervant little or none : the former 
 is in a fituation of power and honour, the 
 latter in that of fervice and dependance : the 
 one lias authority to demand obedience, the 
 other is obliged by his own voluntary en- 
 gagements to render it. It is contrary 
 therefore to all idea of truth, equity, and 
 decency, for a fervant to conceive of his 
 matter as his equal, and to treat him as 
 
 f Rom. xii. 3. 
 
 B b fuch.
 
 37 Duties cf Servants to Majlers. 
 
 fuch. For perfons in this inferior ftation 
 to affecT: authority and dominion, is an evil 
 " for which," the wife man tells us, " the 
 " earth is difquieted, and which it cannot 
 " bear 5 ." And this inverfion of all order 
 he defcribes by a kind of caricatura that 
 cannot fail of exciting difguft, if not ridi- 
 cule; " I have feen fervants upon horfes, 
 " and princes walking as fervants upon the 
 " earth h ." It is Providence that has made 
 the difference between the one and the other. 
 The fervant ought therefore to give honour 
 to whom honour is due, to cherim in his 
 breaft an unfeigned efteern for his mailer, 
 as his fuperior, to addrefs him on all oc- 
 cafions moft refpectfully, to carry himfelf in 
 his prefence with all humility and reverence, 
 to liften in filence to his commands, to 
 comply fubmiflively with his will, and on 
 no account to difpute his jufl authority over 
 him. 
 
 This is in itfelf right. Difference of cha- 
 radter and flation require*fuch deportment : 
 nor can the ends of the relation between 
 matter and fervant be properly attained 
 without it. Suppofe a fervant to fancy 
 himfelf in all refpetts wifer and better than 
 
 s Prov. xxx. 21, 22. b Ecclef. x. 7. 
 
 his
 
 D uties of Servants to Mafters. 371 
 
 his mailer, and totally to overlook the 
 diflindion which Providence has created 
 between them - t is it imaginable that he 
 would difcharge his duty as he ought, either 
 to his own comfort, or his mailer's fatis- 
 faction ? What he did he would do grudg- 
 ingly; and not doing it conformably to his 
 pleafure who hath a right to direct, he 
 would fcarce render him any fervice at alL 
 The voice of decency, cuflom, and common 
 fenfe, therefore, fpeak loudly in favour of a 
 modefl, fubmiffive, refpeclful deportment 
 in fervants. The reverfe of it never fails to 
 difgufl. What fervant that is conceited, 
 felf-willed, forward, and confident, but in- 
 jures himfelf, and eflentially too, in the opi- 
 nion not only of thofe he ferves but of thofe 
 who frequent the family he belongs to ? 
 Senfible people will ever confider fuch fer- 
 vants as deficient in point of fenfe and man- 
 ners, as well as good nature and religion. 
 How much mankind are agreed on this fub- 
 jecl, is evident from the fimilarity of behavi- 
 our required of perfons in this ftation in moil 
 countries and ages ; fuch as {landing in the 
 . prefence of their fuperiors, waiting -upon 
 them, liflening in filence to their commands, 
 not anfwering again, yielding refpeclfully 
 to their opinion, and affiduoufly endea- 
 B b 2 vouring
 
 3/2 Duties of Servants toMafters. 
 
 vouring to pleafe. Indeed fo congenial is 
 the idea of humility to the character of a 
 fervant, that when we adopt this latter term 
 in our epiftolary correfpondence with one 
 anpther, we ufually add the epithet of hum- 
 ble to it. 
 
 In fcripture Humility and Service are al- 
 moft always ufed as convertible terms ; or, 
 however, we fcarce meet with the word 
 iervant but this idea rifes to our vie'w. So 
 the patriarchs, prophets, and apoftles, when 
 they fpeak of themfelves as the fervants of 
 God, mean thereby to exprefs their abfolute 
 fubmiilion to his will, and their humble 
 obedience to his commands. To this, as a 
 quality that ought never to be feparated 
 from the character of a fervant, the blefled 
 God refers when he fays, " If I be a matter, 
 "where is my fear 1 ?" And when the 
 apoftle reminds the Ephefians how he had 
 acquitted himfelf among them as the fervant 
 of Chrift, he tells them that " he had ferved 
 " the Lord with all humility of mind V 
 And when the fame apoftle would excite the 
 Philippians to " that lowlinefs of mind, 
 " which induces men to efteem others better 
 (( than themfelves," he inftantly holds up 
 
 1 Mai. i. 6. * Afts xx. 19. 
 
 Chrift
 
 Duties of Servants to Majlers. 373 
 
 Chrift to their view in the character of a 
 fervant : " He made himfelf," fays he, " of 
 *' no reputation, and took on him the form 
 *' of a fervant, and humbled himfelf, and 
 " became obedient to death '." 
 
 Here we might fhew at large, would the 
 time admit, that the genius of the gofpel, 
 ib ftrikingly exprefTed in that great act of 
 condefcenfion juft referred to; that the 
 meeknefs, fubmiflion, and readinefs to ferve 
 one another which are every where recom- 
 mended in the New Teftament \ and that 
 the many particular examples of this kind 
 the bible fets before us, all unite to enforce 
 the duty we are here inculcating upon fer- 
 vants. But there is one very fingular fact 
 related of our Saviour, which mufl not pafs 
 unnoticed, and that is, his condefcending 
 behaviour to his difciples juft before his 
 Jafl fufterings. Though he was their mafter, 
 yet aiTuming the character of a fervant, <( he 
 " laid afide his garment, took a towel and 
 " girded himfelf, ponced water into a bafon, 
 ' and, having waflied their feet, wiped them 
 *'. with the towel wherewith he was girded:" 
 and then fays, '* If I your Lord and mailer 
 *' have wafhed your feet, ye alfo ought to 
 
 1 Philip, ii. 7, 8. 
 
 B b 3 " warn
 
 374 Duties of Servants ttf Mafters. 
 
 <( warn one another's feet m ." Can we any 
 of us, chrittians, think of this, and not be 
 difpofed to a&s of humility ? Can chriftian. 
 fervants, more efpecially, think of this, and 
 not feel the propriety of rendering humble 
 obedience to their matters ? " Count them 
 " worthy of all honour, even though they 
 " are not believers : and if they are be- 
 f ' lievers, take heed how ye defpife them n ," 
 becaufe as chriftians you hold the fame rank 
 with them. 
 
 2. Fidelity. 
 
 This is another quality infeparable from 
 the idea of a good fervant. The matter's 
 intereft is to be the fervant's object. His 
 perfon, his character, his family, his habi- 
 tation, and property he is to defend to the 
 utmoft of his power, not injuring either of 
 them himfelf, nor fuffering others to in- 
 jure them. His fubftance in particular be- 
 ing entrufted to his care, he is not to em- 
 bezzle it, or watte it, or put any of it with- 
 out permiffion to his own ufe; but to keep 
 it with attention and improve it. The 
 bufinefs he is commanded to do is to be 
 done, not fuperficially, but effectually ; and 
 his time "is to be confidered not as his 
 
 B John xiii. 4, 5. 14. * j Tim. vi. i, 2. 
 
 own, 
 6
 
 Duties of Servants to Mafter s. 375 
 
 own but his matter's, and to be employed 
 faithfully in his fervice. His matter's fe- 
 crets he is to keep. All defigns formed 
 againft his character, perfon, or intereft, 
 which he happens to come to the knowledge 
 of, he is to difclofe, and to ufe his utmott 
 endeavours to prevent. And every oppor- 
 tunity that offers of forwarding his affairs, 
 he is to feize and improve. In more, his 
 matter's honour, fafety, and happinefs he 
 is in every inttance to confult, confidering 
 his intereft as his own. 
 
 And now can any one doubt whether all 
 this is in itfelf right and fit ? If he can, let 
 him reverfe what has been faid, and fuppofe 
 us to infitt that it is his duty, inftead of 
 making his matter's intereft his object, to 
 be wholly indifferent to it j inftead of taking 
 care of his property, to wafte and deftroy it ; 
 and inftead of ferving him, to injure him. 
 Would not any man's feelings be hurt at 
 fuch injunctions as thefe, fo contrary to all 
 idea of truth, integrity, and juftice ? Or if 
 a fervant is totally void of principle, and fo 
 wretchedly depraved as not to difcern the 
 real difference between good and evil, can 
 he fuppofe it poffible that his mafter mould 
 approve fuch doctrine, or that he himfelf, 
 if he were a mafter, would be pleafed with 
 B b 4 fuch
 
 376 Duties of Servants to Majiers. 
 
 fuch treatment from his fervant ? Let hiijj 
 confider, whether infidelity in fervants does 
 not tend directly to the dillblution of the 
 relation between them and their mailers, 
 and of confequence to the deftrudlion of all 
 order in fociety, and to the effential injury 
 as well of the poor as the rich ? And let 
 him further confider whether, if there be a 
 God, that God does not difapprove of fuch 
 condudl, and will not fooner or later call 
 men to an account for it ? 
 
 Fidelity, on the contrary, can fcarce be 
 mentioned but it approves itfelf to every 
 mind. There is a kind of honour that is 
 accounted facred among the bafeft of men. 
 They who have been accomplices in fchemes 
 of fraud and oppreffion, have yet confidered 
 themfelves as bound to one another by a tie, 
 which ought on no account to be torn afun- 
 der. And what is this but an acknowledg- 
 ment on their parts, that honour and good 
 faith are virtues to be regarded in fociety ? 
 So that both good and bad men are agreed 
 on this point. Fidelity is what God ap- 
 proves : for he has not only told us by the 
 plain didates of reafon, that he is himfelf, 
 and indeed cannot but be, moft juft, true 
 and faithful; but he has condefcended ex- 
 prefsly to aflure us that he is fo, by the re- 
 peated
 
 Duties of Servants to Majlers* 377 
 
 peated declarations of his holy prophets and 
 apoftles. And it cannot furely but be agree- 
 able to him, that we ihould copy after his 
 moral excellencies. Fidelity in fervants he 
 hath ftrictly enjoined in innumerable paf- 
 fages, both in the Old and New Teftament. 
 It is the direct language of our text, and 
 other fimilar pafTages. All guile, du- 
 plicity, eye-fervice, and purloining their 
 mailer's fubftance, are peremptorily for- 
 bidden. And they are exprefsly com- 
 manded to ferve their mailers " in fingle- 
 C( nefs of heart, fearing God, and mewing 
 ?' all good fidelity* '." And they are affured 
 that their fidelity, rendered on right prin- 
 ciples, mall not fail of being rewarded by 
 him. This idea is implied in our Saviour's 
 reafoning on the fidelity we owe to him 
 our divine matter : " Who is a faithful and 
 " wife fervant, whom his Lord hath made 
 " ruler over his houfchold, to give them 
 " meat in due feafon ? Blefled is that fer- 
 " vant, whom his Lord, when he cometh, 
 ' mall find fo doing. Verily I fey unto 
 " you, that he mall make him ruler over all 
 " his goods V But a recompence is more 
 directly promifed to them in the paffages 
 
 Col. iii. 2. Tit. ii. 10, f Matth. xxiv. 45, 46, 47. 
 
 where
 
 378 Duties of Servants to Mafters. 
 
 where faithfulnefs is inculcated upon them. 
 *' Whatfoever good thing any man doth, 
 the fame mall he receive of the Lord, 
 *' whether he be bond or free V And 
 again, " Of the Lord ye mall receive the 
 " reward of the inheritance 1 ." But the 
 utility and importance of this mofc juft and 
 reafonable principle merits a more particular 
 cpnfideration. 
 
 What inhumanity and bafenefs muft there 
 be in the heart of him who can wilfully in- 
 jure the man at whofe table he is daily fed, 
 and at whofe hands he receives the juft re- 
 compence of his fuppofed good fervices ! 
 And how very painful and humiliating muft 
 .the calamity be to mafters, to fink into po- 
 verty and want through the neglect, avarice, 
 and perfidy, not of ftrangers, but of thofe 
 who dwell under their roof, and make up a 
 part of their families ! On the contrary, as 
 it is in the power of fervants by a faithful 
 attention to their duty, to contribute to the 
 honour, eafe, and happinefs of their mafters j 
 how great muft their mutual pleafure be in 
 the attainment of thefe objects ! Indeed the 
 very exiftence of domeftick connections, as 
 well as their profperity and comfort, depend 
 
 1 Text. r Cd. iii. 24. 
 
 not
 
 Duties of Servants to Mafters. 379 
 
 not a little upon the good behaviour offer* 
 vants. And how much the community at 
 large is affected hereby, the hiftory of every 
 country fufficiently mews. When profligacy 
 and want of principle univerfally prevail 
 among this order of men, the moft alarm- 
 ing confequences to the ftate may be natu- 
 rally apprehended. Whereas peace and prof- 
 perity are ufually enjoyed when the reverfe 
 of this is the character of the times. But 
 then it mould here be obferved, in juftice 
 to the inferior part of fociety, that cor- 
 ruption among them is moft commonly the 
 effect of the ill example fet them by their 
 fuperiors. 
 
 But the main confideration we have to 
 offer, as a motive to fidelity, is the benefit 
 that refults from thence to fervants them- 
 felves. The pleafures of a peaceful con- 
 fcience infinitely outweigh all the gratifi- 
 cations, which the lawlefs abufe of a mailer's 
 fubftance or time can poffibly procure. 
 How happy to be able to fay in an hour of 
 cool reflection, " I have not only been 
 <f anxious not to injure thofe I have ferved, 
 " but it hath been my aim to promote their 
 " interefts to the utmoft of my power !" 
 Such a character too cannot fail to fecure 
 the affectionate regards of ingenuous matters. 
 
 It
 
 Duties of Servants to Mnjlers. 
 
 It will balance the accou-nt with many other 
 failings. And if one fituation a faithful 
 fervant may be in, does not prove in every 
 refpect agreeable, it will be a certain intro- 
 duction to another. This is a matter of 
 fuch confequence, that it is the firft thing 
 enquired after, and every other good quality 
 may be difpenfed with rather than this. In 
 fhort, he who confults his intereft both as 
 to this life and another, will refolve to be 
 boneft, and not only to be fo in the general 
 idea of that term,, but to make his mailer's 
 intereft his own. 
 
 Striking examples might here be adduced 
 to illuftrate what we have been recom- 
 mending. But, among the many that oc- 
 cur in fcripture, we muft content ourfelves 
 with little more than the bare mention of a 
 few only, intreating fervants to dwell more 
 particularly on them in their meditations. 
 How faithfully did Abrahams fervant exe- 
 cute his matter's commands refpecting Ifaac, 
 in the matter of his marriage, and fo fulfil 
 the oath he had taken to him s ! Jojep/j's 
 fidelity in the houfe of Potiphar cannot be 
 enough applauded : and however this ex- 
 traordinary inflance of domeflick virtue was 
 
 Gen, xxiv. 
 
 for
 
 Duties of Servants to Mafters. 381 
 
 for a while eclipfed by the thick and low- 
 ering clouds of adverfity, yet it quickly 
 {hone out amidft the fplendors of unex- 
 ampled profperity and glory ' . Mofes was 
 the fervant of God, and had the honourable 
 atteftation of his divine Matter to his cha- 
 racter, that " he was faithful in all his 
 " houfe as a fervant"." This honour too 
 the prophets and apoftks repeatedly enjoyed. 
 And if fuch examples may receive any il- 
 lustration from their oppofites, I might 
 mention that of Gehazi, the fervant of 
 Elifha, who for his wretched infidelity and 
 avarice entailed upon himfelf and his fa- 
 mily that very difeafe of which Naaman was 
 cured, and in whofe opinion by his unfaith- 
 fulnefs he had cruelly abufed the character 
 of his innocent mailer x . To which I might 
 add the deplorable inftance of 'Judas, who 
 for his treachery to the befl of matters drew 
 down the moft tremendous vengeance on his 
 guilty head y . But thefe gloomy ideas we 
 would expel from the minds of thofe we 
 mean affectionately to allure to their duty, 
 by holding up to their view the illuttrious 
 character of Jefus of Nazareth, of whom it 
 was prophecied that as " he ihould be the 
 
 * Gen. xxxix. 4.0, &c. u Heb. iii. 5. 
 
 * 2 Kings v. 20 ult. y Matth. xxvii. 3, 4, 5. 
 
 " fervant
 
 382 Duties of Servants to Mafters* 
 
 " fervant of God to raife up the tribes of 
 " Jacob, fo righteoufnefs mould be . the 
 " girdle of his loins, and faithfulnefs the 
 " girdle of his reins 2 ." And thofe iervants 
 who have believed his doctrine, and entered 
 into the fpirit of it, though previous to this 
 they were void of all principle, have become 
 iincere, honeft, and faithful. Onefimus be- 
 fore his converfion was unprofitable to his 
 matter Philemon j but afterwards, was pro- 
 fitable both to him, and to the apoftle Paul, 
 by whom he was begotten in his bonds at 
 Rome 3 . But it is time we now haften to 
 the third particular, 
 
 3. Diligence. 
 
 By diligence we mean applying in earned 
 to the work we undertake, fetting about it 
 with all our might, lofing no time in the 
 profecution of it, and labouring at it with 
 patience and perfeverance till we have ac- 
 complifhed it. The great importance of 
 this in every affair of life is acknowledged 
 by all prudent fenfible people. For how- 
 ever acute and ingenious a perfon may be, 
 he will make no progrefs in any art or fci- 
 ence if he does not apply. Knowledge is 
 not to be acquired without hard ftudy, nor 
 
 z Ifaiah xlix. 6. Ch. xi. 5. Philem. ver. 10, n. 
 
 wealth
 
 Duties of Servants to Majlers. 
 
 wealth ordinarily without induftry. And 
 how unfavourable floth is to religion every 
 one mutt be fenfible who has any acquaint- 
 ance with it. 
 
 But we are here fpeaking of the duty of 
 fervants : and, next to fidelity, diligence 
 furely is the principal excellence in their 
 character. Both their mafters and their 
 own inter eft are concerned therein. It is 
 for their fervice they are hired and rewarded : 
 and as they mould underftand the bufinefs 
 they covenant to do, fo they mould do it 
 well. But it cannot be done well, if it is 
 not minded. To this end therefore their 
 affairs fhould be arranged in an orderly 
 manner, and every office regularly fucceed 
 each other. A reafonable time being al- 
 lowed for food, fleep, recreation, and the 
 duties of religion, not a moment of the 
 remainder mould be loft. All trifling, faun- 
 tering, and loitering mould be avoided, and 
 efpecially idle company, which is the bane 
 of domeftick happinefs and fidelity. When 
 once fervants become flothful, it is much 
 if they do not become artful and intriguing. 
 However, having no other object than their 
 cafe and pleafure, their mafter's commands 
 will be difobeyed, or at mod the fervice 
 they render him will be what the text 
 
 calls"
 
 384 Duties of Servants to Mafters. 
 
 calls eye-fervice, the order of the houfe 
 will be neglected, its fubftance wafted, its 
 affairs run into confuiion, and in the end 
 the family ruined. On the contrary, where 
 each fervant minds his proper bufmefs, ap- 
 plies himfelf diligently to it, and goes on 
 regularly and perfeveringly in it; peace, or- 
 der, plenty, and chearfulnefs will reign 
 throughout the houfe. 
 
 But their own inter eft is concerned in this 
 matter, as well as that of their mafters and 
 the reft of the family. Induftry contributes 
 not a little to health; and that is one of 
 the principal bleilings of life. Exerting 
 thernfelves with attention, vigour, and 
 activity in their ftations, they will have a 
 relifh for food and fleep, and thofe other 
 comforts to which they will be entitled, 
 and which all good mafters will wifti them 
 to enjoy. Enured to a regular expeditious 
 manner of doing their work, their work 
 will become lefs painful and fatiguing to 
 them. And their agility and fprightlinefs 
 will not fail to recommend them to thofe 
 they ferve, and fecure them many advan- 
 tages which ilothful fervants, who at befl 
 do their duty grudgingly, can have no rea- 
 fon to expect. In fhort, their character, 
 honour, and profperiry, are deeply interefted 
 2 rn
 
 Duties of Servants to Mafters. 385 
 
 in their attention to this branch of their 
 duty. 
 
 Diligence, in regard of every kind of 
 bufmefs we undertake, is frequently and 
 earneftly inculcated in fcripture ; and its 
 oppofite, indolence, is marked with epithets 
 of difgrace and reproach. Solomon fpeaks 
 of the former in terms of the higheft refpecl, 
 telling us that " the hand of the diligent 
 " maketh rich V' that " his thoughts tend 
 " only to plenty j" and that " a man of 
 " this character mall ftand before kings, 
 " and not before mean men d :" and he 
 fpeaks of the iluggard as the moft worthlefs 
 and contemptible of all beings 6 . Diligence 
 is urged upon us in the New Teftament 
 with the like warmth as in the Old. In 
 the very fame breath that we are com- 
 manded to ierve the Lord, we are cautioned 
 againft being flothful in bulinefs : " not 
 " flothful in bulinefs, but fervent in fpirit, 
 " ierving the Lord f ." The ThefTalonians 
 are exhorted to *' fludy to be quiet, and to 
 " do their proper bufinefs, working with 
 " their own hands s ." And *' they who 
 " learn to be idle, and fo become tatlers 
 
 b Prov. x. 4. c Ch. xxi. 5. d Ch. xxii. 29. 
 
 f Ch. xxiv. 30 ult. f Rom. xii. n. s i Thef. iv. u. 
 
 C c "and
 
 386 Duties of Servants to Mafters. 
 
 " and bufy bodies," are very feverely re- 
 prehended h . The admonitions of this fort 
 which occur in the bible are too numerous 
 to be recited. To this object more than one 
 parable of our Saviour's is directed, wherein 
 he holds up to our view the character of 
 the diligent fervant on the one hand, as at- 
 taining to great honour and wealth ; and 
 that of the flothful, on the other, as coming 
 to difgrace, poverty, and wretchednefs J . 
 
 And fcripture examples there are many 
 which well deferve the regard of fervants. 
 Such was the attention of Abrahams Jer- 
 vaiit to his mailer's affairs, that when he 
 arrived at the houfe of Bethuel, the father 
 of Rebekah, however fatigued he might be 
 with his journey, he would not eat till he 
 had delivered his meiTage k . Jacob ferved 
 his uncle Laban diligently, " with all his 
 " power," as he himfelf exprefles it j and 
 God rewarded him l . So did Jofeph his 
 mailer Potiphar, and afterwards Pharaoh : 
 and to what dignity and power he arofe we 
 have already obferved m . The diligence of 
 the prophets and apoftles in the fervice of 
 their divine Mailer, is often mentioned ia 
 fcripture to their honour ', and having ceafed 
 
 b i Tim. v. 13. * Matth. xxiv. xxv. * Gen. xxiv. 33. 
 * Gen. xxxi. 6. m Gen. xxxix. xl. xli. 
 
 from
 
 Duties of Servants to Mafters. 387 
 
 from their labours, they are now entered 
 into the reft of heaven ; and at the great 
 day of account their painful and conftant 
 exertions for the glory of God and good of 
 mankind, will be applauded in the prefence 
 of angels and men. How worthy thefc 
 examples of our imitation in the fervice of 
 God ! And how worthy too of their's 
 whom we are here exhorting to diligence 
 in the fervice of their earthly mafters ! But 
 the example of Ckrift, the fervant of God, 
 and of all fervants the moft diligent as well 
 as faithful, demands their particular at- 
 tention. He loft no time, fpared no pains, 
 failed in no one duty required of him. 
 " Wift ye not," faid he to his parents on a 
 certain occafion, " that I muft be about my 
 "Father's bufinefs"?" And on another, 
 " My meat is to do the will of him who 
 " fent me ." And when he came to die, 
 he could fay what no one befides himfelf 
 could, that " he had finimed, fully per- 
 " fecled, the work given him to do p ." Be 
 diligent therefore, fervants, in your duty. 
 To which excellent quality we mail only 
 add one more, and that is, 
 4. Cbearfulnefs. 
 
 u Lake ii. 49. * John iv. 34, P John xvii. 4. 
 
 c 2 A virtue
 
 388 Duties of Servants to Mafters. 
 
 A virtue this which crowns all the reft, 
 gives the finishing ftroke to the character of 
 good fervants, and renders what they do 
 acceptable to their mailers, and eafy to theni- 
 felves. An unwilling, ill-natured, gloomy 
 fervant is a kind of fpedlre in the houfe 
 where he dwells, that ilrikes horror into 
 the minds of all that behold him. His 
 inulifh, furly obftinacy makes every one 
 afraid of him : " He is not to be corrected 
 " by words," as Solomon expreffes it, " for 
 " tho' he underftand he will not anfwerV 
 Let the ability or the fidelity of fuch a fer- 
 vant be what it may, they will not com- 
 penfate for thefe ill- qualities. Nor is it 
 indeed imaginable that one of this com- 
 plexion will do his bufinefs as it ought to 
 be done. Few people bring any work to 
 perfection which they attempt with re- 
 luctance. Out of humour with it> they 
 have not inclination or patience to go thro' 
 with it : or if they have, it is done in fo 
 fuperficial a manner that it cannot give fa- 
 tisfaCtion. And thus having no heart. for 
 the work, but ever toiling againft the ftream, 
 what is thus ill done cofts them as much 
 pains and labour as if it were well done. 
 
 * Prov. xxix. 19. 
 
 'But
 
 Duties of Servants to Mafters. 389 
 
 Bat the reverie is the cafe where fpright- 
 lineis and. good-nature mark the character 
 of fervants. Such fervants will feel them- 
 felves happy, and make all happy about 
 them. Coniidering their duty as their in- 
 tereft, and having a natural turn for it, re- 
 membering that Providence has placed them 
 in the rank they fill, and that they have co- 
 venanted to do the duties of it; pleafing 
 themfelves with the hope that though it be 
 an inferior flation, they mall in time rife to a 
 fuperior one, and affuring themfelves that 
 aiming to excel they fhall not fail to pleafe; 
 occupied I fay with thefe chearful and ani- 
 mating ideas, they will fcarce feel pain or 
 fatigue in any of their exertions, or if they 
 do, it will be more than balanced by the 
 repofe, pleafure, and commendation that 
 will follow. The livelinefs of their coun- 
 tenance, the foftnefs of their addrefs, the 
 readinefs of their anfwers, and their decent, 
 refpedful, good-natured carriage will fecure 
 them the good- will of all they ferve. Their 
 mafters will conilder and treat them as their 
 friends, not their flaves. The children of 
 the family will quickly feel an affectionate 
 attachment to them. And the relations and 
 acquaintance of the houfe will have a plea- 
 fure in vifiting it, and go away admiring as 
 C c 3 well
 
 390 Duties of Servants to Mafters. 
 
 well the kind and benevolent manners of 
 the fervants, as the prudence and hofpitality 
 of their fuperiors. 
 
 And now is not fuch a mode of obedience 
 as this proper? What do fervants get by 
 doing their duty grudgingly ? They hurt 
 themfelves as much as they do others. 
 They wafte their fpirits more by the 
 frowardnefs of their tempers than the la- 
 bours of their hands, and if they get their 
 wages, they mifs of that which an inge- 
 nuous mind would coniider as his principal 
 reward, the good-will of his fuperiors. 
 
 There is indeed a difference in people's 
 natural tempers, and all proper allowance 
 mould be made for that timidity, gloomi- 
 nefs, and referve which is conftitutional to 
 fome perfons. But then fervants who are 
 thus circumftanced, mould endeavour to 
 mailer their tempers, by reafoning with 
 themfelves, and watching againft every ex- 
 preffion of thefe ill qualities, fo difgufting 
 to all obfervers. They mould thruft gloomy 
 ideas as much as poflible from their minds, 
 and endeavour to make their fituations as 
 agreeable to themfelves as they can. They 
 mould learn to fing as well as to pray, and 
 ihould confider, efpecially if they are 
 chriftian fervants, how much they are 
 
 obliged
 
 Duties of Servants to Mafters. 391 
 
 obliged to contribute to tbe comfort and 
 happinefs of all around them, and what 
 difgrace the contrary behaviour will bring 
 on their profeffion. 
 
 Chearfulnefs in matters of religion is of 
 the laft importance. Whoever is an ac- 
 ceptable fervant of God muft be fo out of 
 choice : he muft love his mafter, and make 
 his honour and intereft his object. It muft 
 be his meat and drink to do his will, and 
 he muft confider his work as his reward. 
 " Serve the Lord with gladnefs : come be- 
 " fore his prefence with fingingV Thus 
 the angels ferve God. Happy fpirits ! How 
 chearful their countenances ! How willing 
 their obedience ! " They do his command- 
 *' ments, hearkening unto the voice of his 
 "word 5 ." How " fwiftly" did Gabriel 
 fly, charged with a mefiage of high im- 
 portance, to Daniel, the man greatly be- 
 loved of God f ! Thus the -prophets and 
 apoftles ferved God, and thus they laboured 
 with all their might to perfuade others to 
 ferve him. And thus bleiTed example in- 
 deed ! the Lord Jefus Lhrift in the days 
 of his flefh ferved his Father. " Lo, I 
 " come," faid he, " to do thy will." Tho' 
 
 T Pf. c. 2. * Pf. ciii. 20. l Dan. ix. 21. 
 
 C c 4 a thoufand
 
 392 Duties of Servants .to Majlers. 
 
 a thoufand obftruclions were thrown in his 
 way, none of them difcouraged him. " He 
 " went about," ill-treated as he was, " do^ 
 *' ing good." He felt ardent pleafure in his 
 work. Not a complaint was ever heard 
 from his lips. His countenance was ferene 
 and eafy, his addrefs affable and courteous, 
 and his words foft and engaging. Wherever 
 he came, his kind and obliging manner put 
 it beyond a doubt, that he ferved both God 
 and man with perfect fincerity and cor- 
 diality. What a glorious pattern this for 
 our imitation ! Who can confider it, and 
 not catch fire at it ? Set him, fervants, be- 
 fore your eyes, and charge it upon your- 
 felves to do as he did. 
 
 This ready obedience to the will of your 
 matters is likevvife ftridtly enjoined in the, 
 word of God, and you are allured to it by 
 the moft gracious promifes of divine afjlftance 
 in the courfe of your work, and an ample 
 reward at the clofe of it. " Whatever ye 
 " do, do it heartily, as unto the Lord, and 
 " not unto men u ," fays that apoflle to the 
 Coloffians. And the language of the text 
 is, " Obey your mailers in finglenefs of 
 " your heart, not with eye-fervjce, as men- 
 
 < pleafers,
 
 Duties of Servants toMafters. 393 
 
 (( pleafers, but as the fervants of Chrift, 
 " doing the will of God from the heart -, 
 " with good will doing fervice, as to the 
 ** Lord, and not to men." And you may 
 depend upon it he will comfort, ttrengthen, 
 and fucceed you. Of you, who confider 
 yourfelves as ferving God while ferving 
 your matters, he fays, " My fervants mall 
 " eat, but they who chufe that wherein I 
 " delight not {hall be hungry : thofe mall 
 "drink, but thefe be thirfty: thofe mall 
 f( rejoice, but thefe be afhamed : thofe mall 
 " fing for joy of heart, but thefe cry for 
 ft forrow of heart, and howl for vexation 
 "of fpirit*." And how unfpeakably 
 glorious will your reward in heaven be ! 
 There you mall ceafe from your labours^ 
 and your works (hall follow you. " The 
 (( reward of the inheritance ye mall receive, 
 " for ye have ferved the Lord Chritt V 
 (( Well done, good and faithful fervant !'* 
 he will fay, " enter thou into the joy of 
 thy Lord V 
 
 Thus have we confidered the obedience 
 required of fervants, and the manner in 
 which it fhould be rendered. " Servants, 
 f obey your matters in all things : and let 
 
 f Ifaiah Ixv. 13, i/j.. Y Col. iii, 24, z Matth. xxv. 21, 
 
 " your
 
 394 Duties of Servants to Mafters. 
 
 " your obedience be bumble, faithful, dUI- 
 " gent, and chearful" And now, my friends, 
 may I hope the light in which your duty 
 has been placed, and the arguments with 
 which it has been enforced, approve thetn- 
 felves to your underftanding and judgment, 
 and to the ingenuous feelings of your hearts ? 
 If fo, and you are difpofed cordially to fall 
 in with the apoftolical admonition in our 
 text, you will be yourfelves happy, you will 
 make your mafters happy, and you will 
 crown our endeavours to promote your 
 mutual good with an ample reward. 
 
 DISCOURSE
 
 Sf 
 
 <.<' : V^S *% 
 
 ^^9 
 
 DISCOURSE VIII. 
 
 Duties of Mailers to Servants. 
 E P H. vi. 9. 
 
 'e Mafters, do the fame Things unt9 
 them, forbearing Threatening: knowing 
 that your Majler alfo is in Heaven, neither 
 is there Refpeft of Perfons ivitb Him. 
 
 Di) H E Duties of Servants to their 
 :rf ,, gc Mafters having been at large 
 @ ^ explained and enforced, we are 
 
 (M!C now to confider thofe of Majler s 
 to their Servants. This is a fubjedt of as 
 great importance as the former, for the 
 obligations and interefts of both parties are 
 mutual : and indeed, after all the pains 
 that have .been taken with Servants, the 
 fuccefs of our endeavours depends not a 
 little upon the prudenty. rkiblute, and good- 
 natured behaviour of Mailers towards them. 
 
 In
 
 396 D utl'es of Mafters to Servants . 
 
 In explaining the text we are to confider, 
 Firtt, The perfons addrefled : Secondly, The 
 duties enjoined : and Thirdly, The arguments 
 with which they are enforced. 
 
 Firtt, The perfons addrefled are Mafters. 
 
 Mafters here are to he confidered, agree- 
 ably to what was obferved in the former 
 difcourfe reflecting fervants, either as 
 claiming property in their fervants, or as 
 having an authority over them that was the 
 refult of mutual compact. Thefe are called 
 matters according to theflejh, to remind both 
 them and their fervants of the great God, 
 who is afterwards faid to be their Majler in 
 heaven. So fervants are taught to have re- 
 gard to the divine authority in the obedience 
 they render to their mailers : and matters, 
 on the other hand, are taught to exercife 
 humanity and condefcenfion to -their fer- 
 vants. Although they are their fuperiors 
 in regard of condition, they are upon an 
 equality with them in regard of nature. 
 And whatever authority they claim over 
 their bodies, that authority cannot extend 
 to their nobler part, the foul. They are 
 and can be only matters according to the 
 
 Secondly, We are next to confider the 
 duties enjoined on matters. 
 
 Thefe
 
 Duties of Mafters to Servants. 
 
 Thefe are all included in the general idea 
 of doing the fame things unto them, that is, 
 acting upon the fame principles of equity 
 and benevolence, as thofe on which fervants 
 are required to ad: in their obedience to 
 them. If it is their duty to be faithful, 
 honeft, and juft, it is the duty of matters to 
 be fo too. If the latter are not to be in- 
 jured in their perfons, characters, or pro- 
 perty, fo neither are the former. Maf- 
 " ters," fays the apoflle elfewhere, " give 
 " unto your fervants that which is juft and 
 " equal 3 ." Let them have fuch food, wa- 
 ges, protection, and commendation as their 
 fervices merit, and as by pofitive agreement 
 you ftand engaged to render them. 
 
 But it is not the rule of juftice only but 
 that of benevolence alfo, which is to govern, 
 the conduct of matters towards their fer- 
 vants. They are to treat them with all 
 humanity, moderation, and gentlenefs, for- 
 bearing threatening. Some explain the word 
 here ufed b , of remitting oft the evils threat- 
 ened, which, if it were the fenfe, would 
 feem to allow of threatening. But furely 
 the apoftle could not mean to countenance 
 a practice fo improper in itfelf, and fo op- 
 
 8 Col. iv. i . b Avnfltf. 
 
 pofite
 
 398 Duties of Mafters to Servants. 
 
 polite to the mildnefs and generofity of the 
 gofpel, which is not only averfe'to a vin- 
 dictive temper, but to all that violence and 
 paffion which is nfually exprefTed in loud 
 and menacing language. And it is pro- 
 bable he had in his eye the treatment which 
 bond lervants or (laves commonly met with/ 
 who were confidered as their matter's ab- 
 folute property, and to be difpofed of ac- 
 cording to their pleafure, which treatment 
 therefore he reprobates. 
 
 Thirdly, We have next the argument 
 with which thefe duties are enforced. 
 
 They are in general infinuated in the 
 manner the duties them (elves are defcribed, 
 that is to fay, it is right and fit that men 
 ihould do to unto others as they would have 
 others do to them j and therefore matters 
 ihould on this ground confider themfelves 
 obliged to the duties recommended. And 
 then, matters by being addrefled as chriftians 
 are reminded of the equity, humanity, and 
 benevolence of the chriftian fcheme, and 
 fo by thefe truly noble and exalted motives 
 urged to their duty. 
 
 But the confideration more directly held 
 up to their view, is that of their knowing 
 that their majler alfo is in Aeaven, neither is 
 there. refpefl ofperfons with bim. All ranks 
 
 5 of
 
 Duties of Mafters to Servants. 399 
 
 of men are alike fervants of the great God, 
 and amenable to him : and it is moft certain 
 that he is ftrictly juft, and will not (hew a 
 partial regard to any on account of the fu~ 
 perior ftations they hold in life. This they 
 fliould remember. But perhaps the apoftle 
 has Chrift here more immediately in his 
 eye, and by fpeaking of him as being m 
 heaven would remind them that he has a 
 greater and more abfolute authority over 
 them, than they can by any laws whatever 
 be fuppofed to have over their fervants. 
 And as he is their mafter, and will by and 
 by call them to an account, fo they mould 
 charge it upon themfelves frequently to 
 realize the folemnities of the 1 aft judgment, 
 which will be conducted according to the 
 Jftrict rules of truth and jufHce. 
 
 The text thus explained, we proceed to a 
 more full difcuffion of the fubject before us. 
 But, previous to a particular enumeration of 
 the duties required of mailers, let us fpend 
 a few moments in mewing the great im- 
 portance of their taking every proper mea- 
 fure to fecure to themfelves the Reverence 
 and Ajfettion of their fervants. Thefe two 
 points, once gained, will have a confiderable 
 effect to facilitate the feveral duties to be 
 hereafter recommended. 
 
 i. It
 
 400 Duties of Mafters to Servants* 
 
 I. It fhould be the care of mafters to 
 cftablifh in the breads of their fervants a 
 due Reverence for their authority. 
 
 Without this it will be impoffible that 
 the one fhould govern, or the other ferve 
 aright. No authority can avail that is held 
 .in contempt: its exertions will be feeble, 
 and its effect nugatory. A mafter has a 
 right to command, and a fervant mould 
 know it, and know too that he is refolved 
 to affert it. Property, rank, and confent 
 give power. But of what ufe is power, if 
 not applied to the purpofe for which it was 
 given ? If, through pufillanimity, ill-breed- 
 ang, or want of fenle, mafters fufTer all idea 
 of their fuperiority to be obliterated from the 
 minds of their fervants, is it to be wondered 
 that fuch fervants grow familiar with them, 
 that this familiarity breeds pertnefs and con- 
 fidence, that thefe are followed 'with obfti- 
 nacy and difobedience, and fo all the ends 
 of their office as fervants are defeated ? It 
 can fcarce be otherwife. PofTefling this 
 power, therefore, mafters mould have fpirit 
 to claim it, particularly when fervants enter 
 their families. This will fix fuch irn- 
 preffions of humility, fear, and reverence, 
 upon their minds, as will have the moft 
 important effect to guard them againft in- 
 5 decency,
 
 Duties of Maflers to Servants. 401 
 
 decency, idlenefs, and neglect. They will 
 not dare to treat their mailers orders with 
 indifference, or by a confident behaviour to 
 put them to the blufh before Grangers. 
 
 But by what .kind of deportment are 
 matters to fecure to themfelves fuch refpect 
 from their fervants ? Not by affuming a 
 power they have no right to. Not by ar- 
 rogating the authority of a haughty defpot. 
 Not by accuftoming themfelves to a proud, 
 iupercilious, diftant carriage. We mean 
 nothing of this kind. Such a behaviour is 
 carrying the matter to an extreme as per- 
 nicious as the contrary* No, what I mean 
 is a propriety and dignity of conduct re- 
 fulting from a juft fenfe of their fuperiority. 
 How do fome heads of families let them- 
 felves down in the opinion of their fervants, 
 by allowing them the like familiarity they 
 do their children or their particular friends! 
 Can this be right ? Have matters reafon to 
 
 O 
 
 expect their dometticks will revere them, if 
 no attention is paid to the natural and pro- 
 per forms, which the common fenfe and 
 cuttom of all nations have adopted ? If, for 
 inttance, they allow them to be talkative, 
 to anfwer again, to take place by their fide, 
 or to be covered in their prefence ; can they 
 wonder that their fervants quickly forget 
 D d their
 
 402 Duties of Mafters to Servants. 
 
 their character and ftation, and fo become 
 indifpofed to their duty ? " Is the fervant 
 ce above his Lord c ?" To juftify fuch im- 
 prudences on the ground of humility and 
 condefcenfion, is weak to the laft degree, 
 if not abfolutely criminal. Our Lord him- 
 felf condemns it, when he fays in one of 
 his difcourfes, " Which of you having a 
 * 4 fervant plowing, or feeding cattle, will 
 " fay unto him by and by, when he is come 
 " from the field, Go and fit down to meat ? 
 " And will not rather fay unto him, Make 
 " ready wherewith I may fup, and gird thy- 
 f( felf, and ferve me, till I have eaten and 
 " drunken : and afterwards thou fhalt eat 
 " and drink ? Doth he thank that fervant 
 " becaufe he did the things that were com- 
 " manded him? I trow notV On the 
 other hand, 
 
 2. Mafters mould be alike anxious to fe- 
 cure to themfelves the cordial Affettion of 
 their fervants. 
 
 As to God, love is of as much confe- 
 quence to influence and regulate our obe- 
 dience to him as reverence. No one that 
 does not affectionately efteem that great 
 Being, will render him acceptable and ef- 
 
 c Matth. x. 24. d Luke xvii. 7, 8, 9. 
 
 feclual
 
 403 
 
 fedual fervice. Such is the cafe with 
 refpect to fervants. If they have no cordial 
 attachment to their rnafters, but poflefs only 
 the abjedt awe and reverence of flaves, how- 
 ever they may do what they are bid, they 
 will not do it well -, and their mailers will 
 find their bufmefs in governing them to be 
 a very arduous one indeed. They muft, in 
 fuch cafe, have their eye perpetually upon 
 them, muft ifTue their orders on every mat- 
 ter with a fevere and peremptory tone, and 
 mud frequently endure the painful iealoufy 
 of undutifulnefs and infidelity. On the 
 contrary, if our fervants love as well as 
 reverence us, they will not only obey our 
 commands, but obey them chearfully. They 
 will make our interefts their own, and by 
 aiming with all their might to pleafe, will 
 relieve us of many anxieties and exertions 
 which would otherwife be unavoidable. 
 This, therefore, mould be an object with 
 the heads of families. The fecuring this 
 point, as well as the former, mould engage 
 their fteady attention, efpecially when fer- 
 vants firft enter their houfes. 
 
 But how is this to be done ?* Not by in- 
 
 decent familiarity or mean fubmiffion, much 
 
 lefs infmcere pretences : but by a humane, 
 
 candid, generous, friendly behaviour to^ 
 
 D d 2 wards
 
 404 Duties of Mafters to Servants. 
 
 wards them. Satisfied of the characters of 
 their fervants when they hire them, and 
 feeling themfelves well affected towards 
 them as honeft, induflrious, and good- 
 natured, and efpecially as religious perfons, 
 if fuch they are ; matters mould endeavour 
 to convince them that they are their friends, 
 and mean to do them all the good that lies 
 in their power. And in the full perfuafion 
 of this kind difpofition towards them, they 
 fhould take pains by all proper means to 
 confirm them, fuch as condefcenfion, affa- 
 bility, good-natured language, pleafant 
 countenances, and other more fubttantial 
 tokens of approbation. This no doubt is 
 their duty and intereft, and one would 
 wonder that people are not more generally 
 fenfible of it. And now having laid the 
 foundation of domeftick government in the 
 fecure poffeflion of the reverence and af- 
 fection of our fervants, we mall be enabled 
 pretty ealily to rear the fuperftructure. We 
 proceed therefore to coniider the duty of 
 matters in reference to the Civil affairs, of 
 their fervants their Moral conduft and 
 their Religions intcrefts. 
 
 FIRST, .As to the Civil Concerns of tha 
 family. 
 
 This
 
 Duties of Maflers to Servants. 405 
 
 This is a fubject that cannot with pro- 
 priety be fo fully difcufTed in a fermon, as 
 in fome other kind of difcourfe. We will, 
 however, venture fome general obfervations 
 on it, and the rather as the duty of matters, 
 which hath indeed a principal reference to 
 thefe matters, cannot be underftood without 
 it. I fay their duty hath a principal re- 
 ference to thefe matters, becaufe, though 
 the moral and religious interefls of our 
 fervants ought ever to be confidered by us 
 as objects of the higheft moment, yet it is 
 for the immediate purpofe of affifting us in 
 our temporal concerns, that we take them 
 into our houles. 
 
 i . Permit us then, in the firft place, to 
 advife the regular arrangement of the fe- 
 veral bufinefles required of fervants. 
 
 Method and punctuality are of importance 
 to the right conducting and expediting all 
 civil affairs. So here. Every one in the 
 houfe mould have his proper office affigned 
 him. A fit time fhould be allotted for each 
 duty. The day is for work, the night for 
 reft. The early hours of the morning mould 
 not be wafted in floth. Bufinefs mould be 
 forwarded, and that not put off to a late 
 feafon which ought to be done immediately. 
 Each fervice mould fucceed the other in 
 D d 3 regular
 
 406 Duties of M afters to Servants. 
 
 regular order, and the department of this 
 fervant not clafb with the duty of that. 
 Matters thus adjulled in a family, all will 
 go on with eafe, harmony, and fuccefs. 
 Confufion will be avoided. Wafte will be 
 prevented. Much will be done in a little 
 time. A good underftanding will be pre- 
 ferved through the houfe. And chearfulnefs 
 will be feen in every countenance. Now 
 the difpofing matters in fuch manner, is a 
 duty lying upon the heads of families. They 
 fhould therefore fummon together all the 
 prudence, good-nature, and refolution they 
 are mafters of, in order to the comparing 
 thefe objects. More depends upon this 
 than fome may at firfl view imagine. 
 
 Inattention to domeftick affairs, either 
 through floth or affectation of fuperiority to 
 thefe low concerns, as fome may ftile them, 
 has proved the ruin of many families. In- 
 deed this is an evil, which in the prefent age 
 of diffipation, calls loudly for a reform. Can 
 any thing be more abfurd than for the 
 mifcrefs of a houfe to confider what is her 
 proper bufmefs as beneath her? By fuch a 
 conduct (he difgraces her underftanding, as 
 well as injures her family. Would to God 
 'we could perfuade fuch idle giddy people to 
 pppofe to their own character that of the 
 
 virtuous
 
 Duties of Mafters to Servants. 407 
 
 virtuous woman in the Proverbs ! Methinks 
 the contrafl would put them out of humour 
 with themfelves, and quickly recover them 
 to their fenfes. Let them alfo recoiled: the 
 character of Dorcas, whofe fame will not 
 be forgotten fo long as the fcriptures re- 
 main in our hands. So attentive was me 
 to her domeftick concerns, and the pro- 
 viding for her family and poor neighbours, 
 that at her death " all the widows ftood by 
 '* Peter weeping, and mewing the coats and 
 " garments me made, while (he was with 
 " them 6 ." But to return. As the general 
 outlines of their duty are to be pointed out 
 to them, fo, 
 
 2. Servants are to have particular in-' 
 
 BJ 
 
 e Afts ix. 39. 
 
 Perfons in the higheft ftations, and who have been famed 
 for their good fenfe as well as their fuperior rank, have not 
 deemed it beneath them to attend to the affairs of their fa- 
 milies, and to exercife their ingenuity and charity in the 
 manner Dorcas did. Augujlus prided himfelf in wearing 
 garments fpun by Li'via. Homer defcribes Helen employed 
 at the loom in the .palace of her father Priam, 
 
 ,3-' 
 
 Horn. //. 3. 
 Her in the palace, at her loom fhe found ; 
 The golden web her own fad ftory crown'd. 
 The Trojan wars fhe weav'd Pope. 
 
 D d 4 ftructions
 
 408 Duties of Majlers to Servants. 
 
 flructions 'what is to be done and how it is 
 to be done. 
 
 This is necefTary to our own fatisfaclion, 
 and to their improvement. How can we 
 expedl to be pleafed, if we do not give 
 them proper directions to that end ? " I 
 " fay to my fervant, Do this, and he doeth 
 " it f :" * I make him underfland what I 
 would have done, and it is immediately 
 done.' And indeed, if the heads of fa- 
 milies in both departments, do not look 
 narrowly after their fervant's work, they 
 may depend upon it their fervants will get a 
 contemptible idea of their underflandings, 
 and fo will be under a temptation to flight 
 their bufinefs, if not wholly neglect it. 
 And it will not be a fufficient excufe to a 
 flranger^ if things are ill done, and the 
 houfe is all in dilbrder, that you have bad 
 fervants. It will be naturally enough fuf- 
 pected, either that through your impru- 
 dence you have not a proper command over 
 them, or that you do not underfland your 
 own affairs. Beiides, common juftice to 
 fervants requires that they mould be pro- 
 perly taught, in order to their becoming 
 expert and notable. If you will not direct 
 and guide them, how are they to improve? 
 
 f Luke vii. 8. 
 
 This
 
 Duties of Mafters to Servants. 409 
 
 This is more efpecially the duty of 
 matters to fuch fervants as are entrusted to 
 their care, to be bred up to particular oc- 
 cupations and profeffions in life. NeglecT: 
 in thefe inftances is not only imprudent, 
 but highly criminal. The idea of in- 
 ftrudion, as well as authority, is implied 
 in the character of a matter. In matters of 
 religion, as fervants, we are to pray to God 
 to teach us his will, to fay to him, " Lord, 
 " what wouldft thou have me to do 8 ?" 
 " Speak, for thy fervant heareth V " Let 
 " thy work appear unto thy fervants V 
 And God, as our divine Matter, hath pro- 
 mifed us all needful help and inftrudtion. 
 Chrift failed not tointtruft his fervants, the 
 apoftles, and fo he does all good men by his 
 holy Spirit. This therefore is a duty in- 
 cumbent on matters. 
 
 3. Care is to be taken that no more is 
 required of fervants than they arc equal to, 
 and that we are gentle in our deportment 
 towards them. . 
 
 To lay burdens upon them which they 
 have not ftrength to bear, is cruel. To 
 demand fervices of them they are not com- 
 petent to, and for which they were not 
 
 e Afts ix. 6. * i Sam. iii, 9. * Pf. xc. 16. 
 
 hired,
 
 41 o Duties of Mafters to Servants. 
 
 hired, is unjuft. Yea, to expert abfolute 
 perfection of them in the particular de- 
 partment they undertake, is unreafonable. 
 Their underftandings, abilities, and natural 
 tempers Ihould be confulted, and all proper 
 allowances made for little failures and over- 
 fights. We ihould put ourfelves in their 
 place, and do unto them as we would have 
 them, if they were our matters, do unto 
 us. Humanity and good-nature are indif- 
 penlible qualities in thofe who would go- 
 vern their families well. The want of 
 thefe will beget difguft in fervants, and 
 their tempers being foured they will neglect 
 their bufinefs, or however not do it as it 
 fhould be done. Every thing will go on 
 ill, and noife and clamour will difturb the 
 repofe of the whole houfe. All this there- 
 fore is to be avoided, and a certain fweet- 
 nefs and affability to accompany our in- 
 ftructions, admonitions, and commands. 
 This is an art which fome have acquired 
 in a very high degree, and the effect is fo 
 confiderable that all about them are happy, 
 and their friends who vifit them fharers in 
 their felicity. As the feveral parts in mu- 
 fick confpire to produce a pleafmg effect on 
 the ear, fo the eafe and fprightlinefs. of 
 good -nature, properly blended with the 
 z grave
 
 Duties of Mafters to Servants. 41 1 
 
 grave tone of authority, feldom fails to 
 produce the agreeable effect of chearful 
 obedience, and to create perfect harmony 
 throughout the family. 
 
 Such deportment in the heads of families 
 hath the function not only of good-fenfe 
 and prudence, but of the bible. By the 
 law of Mofes, mafters are exprefsly forbid 
 " to rule their fervants with rigour V The 
 language of the text is, " Ye mafters, do 
 " the fame things unto them :" that is, as 
 they ferve you, fo do you govern them with 
 good will ; remembering that fo doing ye 
 do the will of God. x^nd now we mention 
 that great Being, how can we avoid expa- 
 tiating a moment on the mildnefs and gen- 
 tlenefs of his conduct, as a mafter, towards 
 us ! Oh! how does he bear not only with 
 our inadvertencies and failings, but with 
 our undutifulnefs, perverfenefs, and rebel- 
 lion ! Had he treated us with the rigour 
 fome mailers treat their fervants, we had 
 long iince been'difmiiTed his ferviee, denied 
 a character, obliged to beg our bread, yea, 
 reduced to the utmoft poverty and wretch- 
 ednefs. On the contrary, he is patient and 
 long-fuffering, he pities us and pardons us, 
 
 k Lev. -XXV. 53. 
 
 he
 
 412 Duties of Mafters to Servants. 
 
 he takes every lenient meafure to foften our 
 rugged tempers, and to conciliate our af- 
 fedions to his fervice. Let us then be am- 
 bitious of imitating him, and convince our 
 fervants that we are indeed his fervants. 
 
 B*ut if examples of an inferior kind, by 
 coming nearer our own ftandard, will have 
 a more direct effect, we have enough of 
 them in fcripture. What an excellent 
 mafter was Abraham ! When he has occafion 
 to fend the eldeft fervant of his houfe upon 
 a bufmefs of importance, we hear him fay- 
 ing, not with the haughtinefs of an eaftern 
 defpot, ' See thou do this,' but with all the 
 foftnefs that religion, as well as good- fen fe, 
 infpires, " I pray thee" do fo and fo 1 . 
 What a fenfible, courteous, , good-natured 
 miftrefs was Abigail! how eafy of accefs to 
 her fervants ! And how readily did they obey 
 her commands ! Such was her character. 
 And if fhades will enliven a picture, the 
 churlimnefs of her hufband . Nabal will 
 throw a luftre upon the prudence and gen- 
 tlenefs for which Ihe was fo remarkable. 
 Like a wretch as he was, he treats the fer- 
 vants of David, who came to him in a 
 peaceable and refpectful manner, with the 
 
 J Gen. xxiv. 2. 
 
 moft
 
 Duties of Mafters to Servants, 413 
 
 mofl abufive language j " Who is David? 
 " And who is the fon of JelTe ? There be 
 ** many fervants now a days that break away 
 " every man from his mafrer ?" And his 
 own domefticks, who had no doubt fuffered 
 enough from his rude behaviour, are obliged 
 to complain to their mifirefs of this ill- 
 timed inhofpitality and brutifh ill-manner- 
 linefs of their mafier m . Other inftances 
 might be mentioned, but thefe mall fuffice. 
 Let matters then be gentle in their deport- 
 ment towards their fervants. It is how- 
 ever fit and necefTary, 
 
 4. That they mould reprove them when, 
 they do wrong. 
 
 Some faults mould be wholly overlooked : 
 fome, though fmall, mould be noticed that 
 they may be amended : and others of greater 
 magnitude, and that proceed from habitual 
 carelefThefs, or which is worfe from ill- 
 will, fhould be cenfured with fome degree 
 of afperity. But then we mould fee to it 
 that there be juft ground for the cenfure, 
 and that it be denounced in a manner that 
 does not favour of malevolence. " Be 
 " angry," the apoftle fomewhcre fays, " and 
 " fin net." We may be difpleafed, and 
 
 ra i Sam. xxv, 
 
 fliew
 
 414 Duties of Mafters to Servants. 
 
 fhew our difpleafure with fome warmth, 
 and yet not be vindictive or refentful. Every 
 approach towards this the worft of tempers, 
 fhould be carefully avoided. To which end 
 we {hould endeavour to entertain a good 
 opinion of our fervants, to guard againft 
 peevifhnefs, or a difpofition to find fault, 
 and, if our paffions are fuddenly roufed, to 
 do our utmoft to prevent the effect. Diflike 
 of what is amifs is fometimes much better 
 announced by looks than words. Or if we 
 are in danger of expreffing ourfelves before 
 we are aware too ftrongly, it will be our 
 prudence to turn away, and defer our re- 
 bukes and remon {trances to a more calm 
 moment. Hafty, paffionate, violent lan- 
 guage, efpecially when ufed to fervants, 
 who are our inferiors, is an offence againft 
 decency and good- manners. It is an argu- 
 ment of ill-breeding and want of fenfe, and 
 feldom produces any good effect. Inge- 
 nuous minds are hurt by fuch treatment, 
 the ftupid are hardened, and fervants, who 
 are of the fame violent temper, are tempted 
 to make reprifals in a way that is fure to 
 iffue in the difgrace if not the defeat of 
 their fuperiors. 
 
 Having faid this, we fcarce need caution 
 mafters againft proceeding to further ex- 
 tremities.
 
 Duties of Majiers to Servants. 415 
 
 tremities. Chaftifements of a corporal na- 
 ture are rarely to be inflicted, even on young 
 perfons who are not arrived to the full ufe 
 of their reafon. But fuch treatment of 
 grown perfons, or a behaviour that at all 
 borders on it, is illiberal to the laft degree. 
 The text forbids it, at leaft by confequence: 
 " forbear threatening," that is, ufe not 
 loud, fevere, menacing language to your 
 fervants, much lefs any violence to their 
 perfons. And how contrary every thing of 
 this fort is to the genius of the chriftian 
 religion, as well as to decency and good- 
 fenfe, I need not take pains to mew. The 
 gofpel at once infpires men with a mild 
 and gentle, and with a noble and magna- 
 nimous fpirit : and the latter is as inimical 
 to a haughty, fierce, tyrannical behaviour 
 towards fervants as the former. The man 
 therefore of this complexion, if he calls 
 himfelf a chriftian, gives a He to his pro- 
 feflion ; but at the fame time refcues it 
 from difgrace, by telling all around him 
 that he is only a pretender to the character 
 he arTumes. 
 
 But how are fervants to be reproved when 
 they do amifs ? With gentlenefs and mo- 
 deration, if they are of a foft and ingenuous 
 temper, and the fault is of no great con- 
 fequence :
 
 41 6 Duties of Mafters to Servants. 
 
 fequence : with firmnefs and afperity, if 
 they are obftinate and unyielding, and the 
 fault is confiderable. Reproof fhould be 
 well-timed : never given when we are in a 
 paffion, and fo incapable of addreffing them 
 with calmnefs and dignity ; and always, if 
 poffible, when they are in a difpofition to 
 liften to our reproofs, and to profit by them. 
 It mould not be too frequently repeated, 
 for, if it is, it will loie its effed:. The 
 object mould be conviction and amendment, 
 not the gratification of refentment. And a 
 reproof well taken mould inftantly and to- 
 tally annihilate the fault. " As an ear- 
 " ring of gold," fays Solomon, " and an 
 " ornament of fine gold, fo is a wife re- 
 " prover upon an obedient ear V In mort, 
 if people have but a general knowledge of 
 human nature, and a common mare of pru- 
 dence, and if all their view is to make them- 
 felves and their fervants happy, they need 
 not be at any great lofs how to conduct ;his 
 bufinefs ; efpecially if they fear God, and 
 are rightly inftru&ed in the religion of Je- 
 fus. But it is the duty of matters, 
 
 5. To commend their fervants when 
 they do right, as well as reprove them 
 when they do amifs. 
 
 n Prov. xxv. 12. 
 r A WltU
 
 Duties of Mafters to Servants. 4 r 7 
 
 A wim to pleafe is an amiable difpofition 
 in all ranks of men, particularly fervants. 
 And if from ingenuoufnefs of temper, and 
 a cordial affection for their matters, they 
 make it their bufinefs to conform to their 
 will, and are never fo happy as when they 
 give them pleafure, it is but right they 
 fhould receive a recompence in this way. 
 A chearful fmile and an applauding word 
 will give them fpirits, and enliven them in 
 their work. On the contrary, if the heads 
 of families carry themfelves always with an 
 air of gloominefs and referve towards their 
 fervants, and think it is enough, when 
 things are done to their mind, that they do 
 not find fault $ is it to be wondered that 
 their fervants tempers are foured, that they 
 relax in their obedience, and that their work 
 goes on heavily ? Would we wifti them 
 then to ferve us ehearfully, we {hould, on 
 proper occafions, let them know that we 
 accept fuch fervices with pleafure at their 
 hands. On proper occafions, I fay; for 
 commendations ill - timed, and too fre- 
 quently repeated (as we obferved before of 
 reproofs) will lofe their effect. Indeed, 
 fome fervants are fo perverfe, that they are 
 in as much danger of fufFering by praife as 
 by cenfure : the former becomes an occafion 
 Ee of
 
 4i 8 Duties of Mafters to Servants. 
 
 of exciting conceit and pertnefs, the latter 
 of prejudice and ill-will. To fuch fervants, 
 therefore, that applaufe fhould be dealt out 
 parfimonioufly, which may be beflowed on 
 others with fome degree of profufion : fo 
 that prudence and good- nature are to be 
 equally confulted in the diftribution of this 
 benefit. 
 
 But indeed it is happy when the tempers 
 of fervants and matters will allow of a 
 mutual exchange of chearful fervices and 
 chearful acknowledgments, without any 
 injury to fubordination on the one hand, or 
 authority on the other. Where this is the 
 cafe, we fee no blacknefs or referve lowering 
 upon the countenances of either fuperiors 
 or inferiors; our ears are dinned with no 
 loud commands or clamorous replies, no 
 iharp reproofs or confident anfwers. But, 
 on the contrary, pleafure fits fmiling on 
 every brow, and peace, harmony, and joy 
 prevail through the whole houfe. The 
 mafter fays, Do this, and the fervant does 
 it : his commands are executed with almoft 
 the fame eafe that they are given, and the 
 commendation in return is, Well done 
 good and faithful fervant ! This leads us 
 to fpeak, 
 
 6, And
 
 J^uties of Majters to Servants. 419 
 
 6. And laftly, of the recompence to be 
 made them for their fervices. But this, 
 with what follows, we muil refer to the 
 next fermon. 
 
 PART II. 
 
 IN the preceding fermon, previous to a 
 particular enumeration of the duties re- 
 quired of mafters, we have {hewn the great 
 importance of their taking every proper 
 meafure to fecure the 'Reverence and Af- 
 fection of their fervants. So we have pro- 
 ceeded to confider the duty of mafters in 
 reference to the Civil Affairs of their 
 fervants their Moral Conduct and their 
 Religious Inter efts. We have begun with 
 the Civil Affairs of the family. And here 
 we have advifed the regular arrangement 
 of the feveral bulinefTes of the houfe the 
 particularly inftru&ing fervants what- is to 
 be done, and how it is to be done the not 
 requiring more of them than they are equal 
 to the reproving them when they do 
 wrong and the commending them when 
 they do right. To all which we have now 
 to add, 
 
 6. And laftly, the making them an ade- 
 quate recompence for their fervices. In 
 E e 2 this
 
 42 o Duties of Mcifters to Servants. 
 
 this idea I include Protection Mainte- 
 nance Wages and Character. 
 
 They who ferve us have no doubt a right 
 to our Protection. When they enter our 
 houfe they entruft their perfons, their re- 
 putation, and in a fenfe all their interefts 
 to our care. Their interefts, therefore, we 
 fliould confider as our own. Every injury 
 done them, efpecially when incurred by the 
 faithful difcharge of their duty, we fliould 
 look upon as offered to ourfelves. Their 
 grievances we fhould redrefs, and to the 
 utmofl of our power defend them againft all 
 the evils to which they are liable. " If I 
 " did defpife," fays Job, " the caufe of my 
 " man - fervant, or of my maid-fervant, 
 " when they contended with me : what 
 " {hall I do when God rifeth up ? And 
 " when he vifiteth, what mall I anfwer 
 "him ?" They who can be inattentive 
 to the fafety, repofe, and happinefs of their 
 fervants, are void of juftice and humanity, 
 and not a little defective in policy. Equity 
 demands that thofe who defend, affift, and 
 ferve us, mould enjoy the benefit of our 
 patronage : and common fenfe teaches, that 
 indifference on our parts towards them will 
 
 job xxxi. 13, 14. 
 
 be
 
 Duties of Mafters to Servants. 42 1 
 
 be likely to beget indifference on theirs 
 towards us. Mafters are admonimed in 
 our text, " to do the fame things" unto 
 their fervants, that their fervants are re- 
 quired to do unto them. Would we have 
 them then defend our perfons, our cha- 
 racters, our habitations, and our property, 
 we fhould with the like zeal defend theirs ; 
 and the rather, as their inferior ftation ren- 
 ders them in a manner helplefs, and there- 
 fore the fitter objects of the attention and 
 regard of thofe who have it in their power 
 to help them. 
 
 Maintenance too they have an unqueftion- 
 able right to. How can they do their duty, 
 if they have not health, ftrength, and fpirits 
 to enable them do it ? And how are thefe 
 to be acquired, if a feafonable fupply of 
 food, raiment, and reft is denied them ? 
 Thefe we agree to give them, or to put it 
 in their power to procure, when they enter 
 our fervice : and to withhold them is equally 
 unjuft and foolim. What horrid inhumanity 
 to grudge the neceflaries of life to thofe who, 
 prepare for us the conveniencies of it ! What 
 wretched avarice to colled: wealth from the 
 fcanty tables of our domefticks ! A kind of 
 parlimony this that wants a name for it. A 
 man of fpirit would rather fuffer any re- 
 E e 3 p roach
 
 422 Duties of Mafters to Servants. 
 
 proach than be upbraided with the meagre 
 countenances of his fervants : rather perim 
 in obfcurity, than fee famine ftalking about 
 his houfe, while he poflefTes the means of 
 driving the fpec~lre thence. It is not, how- 
 ever, luxury we mean to recommend : that 
 is an extreme as dangerous the other way* 
 No confiderate fervants will expedt to have 
 their tables fpread with delicacies : but plain 
 and wholefome food they ought to have, and 
 a plenty of it too, with a hearty welcome. 
 
 Wages alfo they mould receive adequate to 
 their fervices, in a proportion which general 
 confent has eftablimed, and rather exceed- 
 ing the ftri& demands of juftice than other- 
 wife. " Mafters," fays the apoftle, " give 
 " unto your fervants that which is juft and 
 " equal, knowing that ye alfo have a mafter 
 " in heaven p ." Jtic&i ferved Laban faith- 
 fully, and with all his might, as he ex- 
 prefles it : yet Laban dealt deceitfully with 
 him, and changed his wages ten times. 
 God, however, fuffered not Laban to hurt 
 him : but on the contrary, by an extraor- 
 dinary interpofition, took away his wealth 
 from him, and gave it to Jacob ; fo at once 
 rewarding the fervant's integrity, and pu- 
 
 f Col. iv. i. 
 
 niming
 
 Duties of Mafters to Servants. 423 
 
 milling the mailer's infidelity* 1 . The law 
 of Mofes was particularly attentive to this 
 matter. " Thou malt not opprefs an hired 
 " fervant that is poor and needy, whether 
 *' he be of thy brethren, or of thy ilrangers 
 ** that are in thy land within thy gates. 
 " At his day thou malt give him his hire, 
 " neither fhall the fun go down upon it, 
 <c for he is poor, and fetteth his heart upon 
 " it : left he cry againft thee unto the Lord, 
 *' and it be fin unto thee V A wo is de- 
 nounced by the prophet Jeremiah on him 
 " that ufeth his neighbour's fervice without 
 " wages, and giveth him not for his work'." 
 And the apoille James expofes in the 
 ilrongeil terms the avarice and brutality of 
 thofe wretched mailers, who " kept back 
 ** by fraud the hire of the labourers who 
 " reaped down their fields ;" telling them 
 that " the cries of the opprefled had en- 
 " tered into the ears of the Lord of Saba- 
 oth'." 
 
 There is alfo one more claim which fer- 
 vants have upon their mailers, and that is a 
 proper atteftation to their characters, when 
 they quit their fervice. This is a duty 
 which cannot be denied them, without 
 
 i Gen. xxxi. 6, 7, 15, 16. r Deut. xxiv. 14, 15. 
 
 * Jer. xxii. 13. r James v. i 4. 
 
 E e 4 manifeft
 
 424 Duties of Majlers to Servants. 
 
 manifeft injuftice. If it is a debt we ow<y 
 to all pur acquaintance to bear witnefs, 
 when called upon, to their good behaviour; 
 fervants furely, whofe livelihood, whole all 
 depends upon their character, have a moft 
 unqueftipnable right to demand this recom- 
 pence of us. Nor can there be the leaft 
 difficulty in rendering them this office, with 
 reference to their moral conduct, if they 
 have acquitted themfelves hpneftly and 
 faithfully in our fervice. If the reverfe is 
 the cafe, no tendernefs for them will juilify 
 the affirming an untruth concerning them, 
 and the rather as others may be eflentially 
 injured by fuch miftaken lenity towards 
 them. Truth indeed is to be obferved in 
 regard of every other matter refpecting 
 them, upon which information is demanded. 
 And if a ftricl attention were more generally 
 paid to it, many evils in families which ori- 
 ginate from the ill-behaviour of fervants 
 would be prevented, and greater pains 
 would be taken by this clafs of people to 
 merit that character, which the humane and 
 good-natured ever wim to have it in their 
 power to give. But then on the other hand, 
 it is but juft to obferye in favour of fervants, 
 that the little difguft we may have felt at 
 their quitting our fervice, mould by 09 
 
 means
 
 Duties of Mafters to Servants. 425 
 
 means difpofe us to give a too high colouring 
 to their faults, or unnecefTarily to obtrude 
 on others any unfavourable idea of them. 
 The dictates of charity are to be regarded 
 as well as juftice, and no hafty prejudice 
 ihould induce us either to exaggerate their 
 faults, or conceal their virtues. 
 
 Thus have we pointed out to the heads 
 of families, in various particulars, the line 
 of conduct to be obferved by them towards 
 their feryants in the management of their 
 domeftick concerns. We proceed now, 
 
 SECONDLY, To confider the care they are 
 to take of their fervants' Morals. 
 
 To this fubject fome attention has been 
 paid already : for fuch an influence have 
 good morals on the civil concerns of life, 
 that it is fcarce poffible to give perfons pru- 
 dential directions about the latter, without 
 either directly or implicitly urging upon 
 them the former. When matters are dif- 
 charging the duties recommended under the 
 former head, they are in effect teaching their 
 fervants many excellent leflbns of morality, 
 fuch as integrity, modefty, diligence, fru- 
 gality, and the like. But it is poffible that 
 they may be acute, fenfible, and active in 
 the management of worldly bufinefs, and 
 gn thefe accounts merit the character of 
 
 good
 
 426 Duties of Mafters to Servants. 
 
 good fervants, and yet be deficient in their 
 morals. This therefore is a matter that 
 deferves to be treated, as we have propofed, 
 under a feparate head. By good morals I 
 mean a due regard to juftice, truth, fobriety, 
 benevolence, and other focial virtues. Now, 
 
 i. It is the wifdom of mafters to look 
 well to the characters of their fervants be- 
 fore they hire them, 
 
 This is a matter of fuch importance that 
 people are pretty generally agreed in it. 
 What man in his fenfes would entruft the 
 guidance of his affairs to one void of all 
 principle? would like to be ferved by a 
 perfon whofe word is not to be relied on ? 
 or fuffer his houfe to become an afylum for 
 drunkards and debauchees ? The greateft 
 evils are to be apprehended from inattention 
 to thefe matters. Your fubftance may be 
 plundered, your houfe confumed, your chil- 
 dren ruined, and yourfelves murdered. The 
 character therefore of fervants mould be 
 well looked into, and if they are even fuf- 
 picious, it is a fufficient reafon why we 
 fhould not admit them under our roof. 
 This mews of what confequence it is to 
 people of this clafs, to be careful that they 
 do not by any wilful milconducl: forfeit 
 their good name, or by any imprudence put 
 
 it
 
 D.uties of Mafters to Servants. 427 
 
 k out of the power of thofe they ferve to 
 ipeak fleadily to this point. Their cha- 
 racter, as we obferved juft now, is their 
 livelihood, they fhould therefore on no ac- 
 count trifle with it. And for the fame rea- 
 fon maflers are in charity bound to be ex- 
 tremely cautious how they admit a doubt of 
 their integrity, and to be as candid as they 
 poffibly can in the account they give of 
 them to others. But it is poffible that 
 fervants may be in the general honeft and 
 fober, and yet in fome points of duty de- 
 fective : indeed there are none without their 
 faults. It is therefore, 
 
 2. The duty of mafters to inftrud them 
 in the principles, and confirm them in the 
 habits of virtue. 
 
 Servants mould be taught the difference 
 between good and evil -, their obligations to 
 do to ethers as they would have others do to 
 them; the beauty of virtue, and the de- 
 formity of vice; the advantages which the 
 former draws after it, and the miferies con- 
 fequent upon the latter. But how are thefe 
 truths to be conveyed to their minds ? In 
 various ways. It will fornetimes be right 
 to addrefs our difcourfe immediately to 
 them on thefe matters. And when we do 
 fo, we ihould confult their capacities and 
 
 tempers,
 
 428 Duties of Mafters to Servants. 
 
 tempers, endeavouring to make our in- 
 flrudtions eafy to their understandings, and 
 the motives with which we enforce them 
 interefting to their paffions. The fit op- 
 portunity mould be feized, and every aid 
 that circumstances afford improved. Some- 
 times, and indeed frequently, knowledge of 
 this kind may be infinuated to their minds 
 by familiar difccurfe at our table, and on 
 other occaficns, when they are waiting on 
 us. A trifling incident, a little (lory, a 
 fudden remark, a paffing obfervation, often 
 conveys admonition to the heart for which 
 it did not feem intended. This oblique 
 way pf teaching our fervants is a very happy, 
 and may prove a very effectual one. Books 
 too upon moral fubjedts mould be put into 
 their hands : I do not mean plays, novels, 
 -and romances; but fuch plain, Ihort, well 
 writ treatifes as are adapted to Strike the 
 mind with horror at the idea of vice, and 
 to allure the heart to the pradice of virtue. 
 But above all, the reading of the bible 
 Should be urged upon them : that facred 
 book which diSTeminates the nature and 
 obligations of morality, in a manner infi- 
 nitely more artlefs and commanding than 
 any other book whatever. And it is an 
 argument of prudence as well as benevo- 
 lence
 
 Duties of Mafters to Servants. 429 
 
 lence in matters, to open the avenues to 
 fuch inftruftion, by enabling thofe to read, 
 who come totally rude and uninftructed into 
 their fervice. To all which mould be 
 added a ferious and regular attention to 
 the duties of family and publick worfhip. 
 The next thing we have to recommend, is, 
 
 3. The watching over the morals of our 
 fervants. 
 
 Inftru&ion will avail nothing, if not re- 
 duced to practice : and the beft means to 
 attain this end is to convince them, by our 
 ftricl: attention to their behaviour, that as 
 we have confecrated our habitation to vir- 
 tue, fo we are determined at all events it 
 mall have no fellowship with the unfruitful 
 works of darknefs. As to grofs immo- 
 ralities, few cafes of this fort arife, that 
 will admit of fuch extenuation as to juftify 
 the continuing the delinquent in our fer- 
 vice. Yet if fatisfaction could be obtained 
 of the genuinenefs of his repentance, and 
 that the crime would not be repeated, a 
 good mafter would be happy in giving him 
 an opportunity of recovering his character. 
 Philemon, at the inftance of the apoftle Paul, 
 overlooked the offences of Onejimus, and 
 chearfully received him again into his fer- 
 vice. In moil cafes, however, the expe- 
 riment
 
 430 Ditties of Mafters to Servants. 
 
 riment is dangerous. But it is not witK 
 srofs immoralities we are here concerned : 
 
 o 
 
 the object is to guard againft a dittant ap- 
 proach towards thofe evils. The indig- 
 nation of a matter fhould kindle at the very 
 firft expreffion of falfhood, injuftice, lewd- 
 nefs, detraction, obftinacy, inhumanity, and 
 the like vice's. Severe and pointed reproof 
 mould be given, and thefe failing expullion 
 fhould follow; and fo the fp read of the in- 
 fection be prevented. " A froward heart," 
 fays David, " (hall depart from me : I will 
 " not know a wicked perfon. Whofo pri- 
 " vily flandereth his neighbour, him will I 
 " cut off: him that hath an high look, and 
 " a proud heart, will not I fuffer. Mine 
 " eyes mall be upon the faithful of the 
 " land, that they may dwell with me : he 
 " that walketh in a perfect way, he mall 
 " ferve me. He that worketh deceit, mail 
 " not dwell within my houfe : he that 
 telleth lies, mall not tarry in my fight"." 
 
 On the contrary, virtuous difpofitions irt 
 fervants mould be cherifhed, affifted, and 
 rewarded. It will fometimes fo happen, 
 that circumftances of a peculiar kind will: 
 arife to try their fincerity, honour, and gra- 
 
 "' Pfalm ci. 4 7, 
 
 titude.
 
 Duties of Mafters to Servants. 43 1 
 
 titude. And having nobly acquitted them- 
 felves on thefe occafions, they mould not 
 fail to receive fuch iubftantial tokens of 
 refpedt, as may convince them that thefe 
 fine feelings and exalted fentiments are 
 common to their mailers with them. Faults 
 frankly acknowledged, without the little 
 fubterfuges of mean prevarication, mould 
 be as frankly forgiven. The utmoft care 
 mould be taken to draw a line between the 
 errors of a miftaken judgment, and thofe of 
 a depraved will. And we mould be infi- 
 nitely more lavifh in our commendations of 
 one iimple undifguifed expreffion of an 
 honed heart, than of the moft ftriking effect 
 of wit and genius. But there is another 
 matter we have to recommend to the heads 
 of families, which is of as great confequence 
 as any we have yet mentioned, and that is, 
 
 4. The fetting their fervants good ex- 
 amples. 
 
 Could we fuppofe a matter ever fo at- 
 tentive to the morals of his fervants, ever 
 fo fevere in reprehending vice, and ever fo 
 profufe in his praife of virtue; if he were 
 himfelf a bad man, it would have little 
 effect. Inferiors are generally more difpofed 
 to copy after the pattern, than to pay at- 
 tention to the inflructions, of their fuperiors. 
 2 And
 
 4 3 ^ Duties of Majlers to Servants . 
 
 And indeed, when the former of thefe con- 
 tradicts the latter, it is not to be wondered 
 that it lofes all its authority. How is it 
 imaginable that a fervant mould profit by 
 the wholeibme admonitions of a mailer, In 
 whofe countenance, language, and deport- 
 ment, vice is every day held up to his view 
 in its moll hideous forms ? Is it to be ex- 
 pected that lefTons of meeknefs, pronounced 
 by lips accuflomed to wrath and violence, 
 Ihould perfuade ? Is it to be expected that 
 cenfures on guile and difhonefly, fhould 
 come with energy from a bafe and unprin- 
 cipled heart ? Is it to be expected that men 
 iliould be deterred from intemperance and 
 lewdnefs, by the remonflrances of thofe 
 who live in a courfe of diffipation and cri- 
 minal indulgence ? Virtue, it is true, is 
 no lefs amiable for its being reproached by 
 their conduct, who would be underflood to 
 be its friends. But then fuch mailers muft 
 not wonder, that their fervants regard their 
 actions rather than their words, and by co- 
 pying after thefe repay them in their own 
 coin for the affronts they thus offer to de- 
 cency and common fenie. 
 
 On the contrary, where virtuous in- 
 
 flructions and virtuous characters are in 
 
 perfect unifon, they will fcarce fail to pra- 
 
 2 ducc
 
 Duties of Maflers to Servants. 433 
 
 duce the defired effect on the minds of 
 fervants. Awed by the authority of the 
 former, and allured by the fweetnefs of the 
 latter, they will find it difficult to refiit the 
 .dictates of truth, honour, and decency. Re- 
 proofs will flrike their conferences with 
 double force, and counfels infmuate them- 
 felves to their hearts with peculiar pleafure. 
 They will be proud to imitate the virtues 
 of their fuperiors, and dread the idea of 
 drawing on themfelves the cenfures of thofe, 
 who arc equally venerable and lovely in 
 their eyes. And hence it commonly hap- 
 pens, though not always, that good matters 
 have good fervants j and people are gene- 
 rally difpofed to form their opinion of the 
 heads of families, by the behaviour of thofe 
 who ferve them. It now remains, 
 
 THIRDLY, To confider the attention 
 which it is incumbent on matters to pay to 
 the religious interefts of their fervants. 
 
 Religion is a due regard to the authority 
 of God : nd thofe cannot be called good 
 morals which do not proceed from that 
 principle. It is, however, poffible that 
 men who have no proper regard to the di- 
 vine authority, may yet be induced, by ?he 
 fear of man and a concern for their worldly 
 interefts, to behave themfelves in the general 
 F f with
 
 434 Duties of Mafters to Servants. 
 
 with integrity, fobriety, and decency. But 
 it is religion and that only which will infal- 
 libly fecure the good morals of fervants : 
 they who fear God cannot allow themfelves 
 to do a bad action . And this is a good 
 reafon why the heads of families mould ufe 
 their utmoft endeavours to promote religion 
 among their domefticks. If you would be 
 ferved with integrity, attention, and chear- 
 fulnefs, look well to this point. This ob- 
 ject gained, whatever little indifcretions your 
 fervants may be guilty of, you may be fure 
 your fubftance will not be purloined, your 
 affairs neglected, or your authority affronted. 
 But religion is a concern that affects the 
 perfonal interefts of fervants in the higheft 
 degree their happinefs both here and here- 
 after. A pious matter therefore, feparate 
 from the confideration of the benefit that 
 will accrue to his domeftick concerns from 
 their fearing God, will earneftly wifh to 
 promote thefe their heft interefts. And 
 how is this to be done ? I anfwer, by lea- 
 fonable counfels and admonitions. By a 
 regular attention to family duty. And by 
 requiring their conftant and ferious at- 
 tendance on publick worfhip. Subjects 
 thefe on which we have largely inMed in a 
 former difcourfe, and therefore mall only 
 
 here
 
 Duties of Mafters to Servants. 435 
 
 here fubjoin a few general remarks, fub- 
 mitting them to the chriflian prudence and 
 benevolence of matters. 
 
 If then we would allure our fervants to 
 the love and practice of religion, we fhould, 
 in the firfl place, do our utmoft to conciliate 
 their affection to us. Having gained their 
 efteem and good-will, we mall have the 
 more eafy accefs to their hearts. Perfuaded 
 that we fincerely wifli them well, they will 
 the more readily attend to what we fay. 
 Whilft we are endeavouring to convince 
 them of the truth, and to make them fen- 
 fible of the importance, of religion, we mould 
 take particular care that they have full proof 
 from the general courfe of our behaviour, 
 not only that we are ourfelves perfuaded of 
 its truth, but that we do indeed confider it 
 as by far the moft important concern in the 
 whole world. The fervour of our devotion, 
 accompanied with the ftriclnefs of our 
 morals, will have an effect to awaken their 
 attention, at certain feafons, to thefe great 
 matters. But at the fame time we mould 
 guard againft a prejudice, which often nips 
 the firft ferious thoughts in the bud, and 
 creates a diiguft that no reafoning can fub- 
 due; 1 mean a notion that religion is a fe- 
 vere, four, ill-natured thing. Servants will 
 F f 2 narrowlv
 
 436 Duties of Mafters to Servants. 
 
 narrowly watch their matters, and if they 
 obferve a continual gloom on their coun- 
 tenances, and a forbidding aufterity and 
 rcferve in their manners, they will conclude 
 that this bufinefs of religion which they talk 
 fo much of can be no very agreeable thing. 
 We mould therefore ftudioufly avoid this 
 great evil, and endeavour by an open, frank, 
 chearful, good - natured deportment (all 
 which I am fure religion teaches) to con- 
 vince them, that it is as friendly to their 
 prefent comfort, as to their everlafting hap- 
 pinefs. Events of a providential kind that 
 are awakening, fuch as narrow efcapes from 
 danger, ficknefs, and particularly death 
 when it enters our houfes, mould be care- 
 fully improved. At fuch times they will 
 be more fufceptible of religious impreffions 
 than at others, and affectionate counfels 
 addrefTed to their hearts on thefe occaiions, 
 will be likely with the blefling of God to 
 produce very important effects. Sufficient 
 time we mould allow them for recollection 
 and prayer, and to this end guard againil an 
 evil which in too many families is the bane 
 of religion, I mean frequent and late enter- 
 tainments in the evening. How is it pof- 
 fible that fervants diffracted with the hurries 
 of domefHck concerns to very near mid- 
 night,
 
 Duties of Mafters to Servants. 437 
 
 night, mould either before they go to reft, 
 or at the early hour they are obliged to rife, 
 have proper calmnefs or leifure for ferving 
 God in their retirements? Serious books, 
 particularly the bible, we fliould put into 
 their hands, earneflly wifhing them to read 
 them, and lay them to heart. In fine, 
 thefe and all other meafures we take to pro- 
 mote the great object of their falvation, 
 fliould be crowned with our fervent prayers 
 to God, remembering ourfelves, and taking 
 pains to fix that fentiment on their minds, 
 that the grace of God is abfolutely necefTary 
 to renew the heart, and prepare men for 
 another flate. 
 
 And now, need any arguments be ufed 
 to urge mafters, who fear God, to their duty 
 in all thefe particulars ? Have you no ten- 
 dernefs for your fervants no companion 
 for their precious and immortal fouls? Have 
 you no wilh that they may efcape the wrath 
 to come, and be happy with God for ever ? 
 Do you not confider their fpiritual as well 
 as temporal interefts, in a fenfe entrufted to 
 your care? Perhaps Providence fent them 
 into your families for purpofes of the rnofl 
 falutary nature. Perhaps, under the di- 
 rection of Heaven, they left another houfe 
 and came to yours, as Oncjimus did to Paul, 
 F f 3 that
 
 438 Duties of Mafters to Servants. 
 
 that you might " receive them for ever/* 
 How great will be your joy, if, in the 
 nobleft fenfe, they mould be born under 
 your roof ! if in their dying moments they 
 fhould have it to tell you, that their ad- 
 miffion to your family was the moft fa- 
 vourable event of their life ! And how un- 
 utterable will be the pleafure you will feel 
 on the great day of account, to hear it re- 
 ported by the lips of the blefTed Jefus, your 
 Mafter and Judge, that you had been the 
 inttrument of faving this and that foul from 
 the miferies of hell, and forming them for 
 the happinefs and glory of heaven ! 
 
 Thus have we confidered at large the 
 reciprocal duties of mafters and fervants. 
 And we will now clofe the whole with re- 
 minding one another of the character and 
 conduct of the bleffed God, as our Matter, 
 towards us; and of ours, as fervants, to- 
 wards him. As to God, my brethren, his 
 character as a Matter is perfect in the higheft 
 degree. He hath an uncontrouled authority 
 over us, to which he is entitled by every 
 imaginable confederation: and that authority 
 is exerted in concurrence with infinite wif- 
 dom, juftice, and goodnefs. He requires 
 obedience to his will in all things, and in 
 doing fo he confults our good, as well as 
 
 his
 
 Duties of Mafters to Servants. 439 
 
 his own honour. And like a good Matter 
 as he is, he fails not to inftruct his willing 
 fervants in their duty, to affift them in the 
 difcharge of it, and to reward them infi- 
 nitely beyond their deferts. Their nume- 
 rous failings he overlooks and forgives; and 
 as on the one hand he gently reproves them 
 when they do amifs, fo on the other their 
 humble and cordial endeavours to conform 
 to his pleafure he gracioufly approves and 
 commends. Indeed, his conduct towards 
 them is in every circumftance of it truly 
 admirable. But ah ! how difingenuous has 
 been our character, and how bafe our con- 
 duel: towards him ! Have we obeyed him 
 in all things ? No. We have failed in ten 
 thoufand inftances. Inftead of ferving him 
 humbly, faithfully, diligently, and chear- 
 fully, as we expert our fervants fhould ferve 
 us -, pride, infidelity, floth, and reluctance, 
 have too often difgraced our fervices. What 
 caufe have we for the deepeit humiliation 
 and contrition in his prefence ! 
 
 Let us acknowledge before him that we 
 are unprofitable fervants. Let us finite on 
 our breafts, and penitently fay, " God be 
 " merciful to us finners." Let us expect 
 pardon and acceptance alone through the 
 mediation of his Son, who took on him the 
 F f 4 form
 
 44 D.uties of Majlers to Servants. 
 
 form of a Servant, and became obedient to 
 death, that he might reconcile us to our 
 offended Mafter. Let this his amazing 
 condefcenfion, benignity, and love infpire 
 our breafts with the nobleft fentiments of 
 gratitude and obedience. Let us feel the 
 effeft of this divine motive to engage us, as 
 Ma/iers, to exercife all due tendernefs, com- 
 paffion, and kindnefs towards our fervants ; 
 and to difpofe thofe of us, who are Servants, 
 to render faithful and chearful obedience 
 to our mafters. And may we all of us, 
 chriftians, whether Majlers or Servants, be 
 honoured with the approbation of our di- 
 vine Mafter in the great day of account ! 
 " Well done good and faithful fervant, 
 " $nter thou into the joy of thy Lord." 
 
 DISCOURSE
 
 
 DISCOURSE IX. 
 
 Domeftick - Friendfliip. 
 
 PSALM cxxxiii. 
 
 Behold, how good and how pleafant it is for 
 Brethren to dwell together in Unity. It is 
 like the precious Ointment upon the Head, 
 that ran down upon the Beard, even Aaron s 
 Beard, that went down to the Skirts of 
 his Garments. As the Dew of Hermon, 
 and as the Dew that defcended upon the 
 Mountains of Zion, for there the Lord 
 commanded the Bleffing, even Life for 
 evermore. 
 
 
 Q 
 
 great Creator hath wifely 
 and benevolently implanted in 
 j|l jgj our breafts a ftrong propenfity 
 
 >*XX> to focial connedions. Feeling 
 that we cannot fubfift of ourfelves, we look 
 to our fellow-creatures for fupport, affiftance, 
 protection ; we covet one another's com- 
 
 pany,
 
 442 DomeJlick-Friendfiip. 
 
 pany, and are happy in contributing to each 
 other's felicity. It is evident, therefore, that 
 we are formed for the pleafures of friend- 
 fhip and fociety, and that thefe, next to the 
 favour of God, are our chief enjoyments. 
 
 Now family connections are the firft 
 which take place among mankind, and 
 thofe from which all other focial con- 
 nections originate. Marriage, which is a 
 voluntary and permanent union of one man 
 and woman, was instituted by God, not 
 only for the increafe of the fpecies, but for 
 the purpofe of promoting their mutual hap- 
 pinefs, and that of their offspring. A fa- 
 mily then is a little fociety, confiding of 
 man and wife, their children, their fervants, 
 and fuch other relations or friends as may 
 either dwell or occalionally fojourn with 
 them. Now it may naturally be expected 
 from the general idea of man as a focial 
 creature, and from that of a family as the 
 firft focial connection, that friendship mould 
 prevail here in the higheft degree it is ca- 
 pable of being enjoyed in the prefent flate. 
 And it muft ftrike every one too on re- 
 flection, that the cheriming it in this con- 
 nection is of no fmall importance to the 
 welfare of the publick as well as individuals : 
 for the jntercourfes and friendships which 
 
 prevail
 
 Domeftick-FriendJhip. 443 
 
 prevail in larger circles, take their rife and 
 denomination from thofe of a domeftick 
 kind. To difleminate therefore the true 
 grounds and reafons of this friendfhip, to 
 hold up to view all the natural and pleafing 
 expreilions of it, and to afford every affift- 
 ance in our power towards the cultivation 
 and improvement of it, are the objects of 
 this difcourfe. 
 
 To thefe objects our text naturally leads 
 us. It contains a moft chearful and ani- 
 mated defcription of dome/lick unity. And 
 however it is probable from the occafion 
 on which the pfalm was written, that the 
 idea was meant to extend to a larger fociety 
 than that of a family, yet it is evident that 
 this is the primary fentiment in the text. 
 The pfalm is generally underflood to have 
 been cornpofed on the final iffue of the civil 
 war, which fo long prevailed between the 
 two houfes of Saul and David. A happy 
 and memorable event this, upon which the 
 king of Ifrael with no fmall pleafure con- 
 gratulates his countrymen, wiming them in 
 the character of brethren henceforth to en- 
 joy the fweets of internal peace and prof- 
 perity ! And happy it is indeed to fee 
 neighbouring ftates, efpecially the fubjefts 
 of one kingdom, at peace among them- 
 
 felves.
 
 444 Domeftick-FriendJLip. 
 
 felves. Happy it is likewife to fee all other 
 publick bodies of men, particularly reli- 
 gious focieties or churches, in friendfhip 
 and harmony. But families are the little 
 focieties we have in our eye, and to that 
 idea we (hall reftrain the language of the 
 text. 
 
 There are three things obfervable in the 
 words, which we ihall briefly explain before 
 we proceed to the main argument to be dif- 
 cuffed the manner in which a family is 
 defcribed the particular domeftick virtue 
 recommended and the pfalmift's com- 
 mendation of it. 
 
 Firjl, A family is defcribed as a fociety 
 made up of brethren that dwell together. 
 
 Mankind in general are brethren, as they 
 derive from the fame flock, are of the fame 
 fpecies, poffefs one common nature, and 
 fubfift after the fame manner. " God hath 
 " made of one blood all nations of men, to 
 " dwell on all the face of the earth V 
 But this character with peculiar propriety 
 belongs to thofe who compofe one family, 
 as they are united to each other by the mofl 
 intimate and endearing bands of nature, and, 
 if pious, of religion too. The heads of it, 
 
 * A&s xvii. 26. 
 
 hufband 
 
 . '
 
 Domeftick-FriendJhip. 445 
 
 hufband and wife, 'are in a fenfe one j their 
 children are parts of themfelves; their re- 
 lations and friends living with them are 
 more nearly allied to them than others 
 abroad; and their fervants for obvious rea- 
 fons are particularly interefled in their re- 
 gards. Thefe are all defcribed too as di&ell- 
 ing together, and on this account, as we 
 (hall more largely mew hereafter, they 
 ought to confider one another as brethren 
 and friends. 
 
 SecondfyfTlie virtue recommended isUm'ty, 
 that is, living together not merely in peace 
 and upon general terms of good will, but 
 in the mod perfect amity, friend (hip, and 
 affection. It is a unity that ftands oppofed 
 not only to prejudice, malevolence, and 
 hoftility; but to neutrality, indifference, 
 and referve. As enmity, with all its 
 wretched attendants of anger, clamour, and 
 itrife, fhould be for ever held at a diftance 
 from the houfe ; fo coldnefs, which is very 
 nearly as inimical to domeftick chearfulnefs 
 and happinefs, mould never be permitted to 
 enter into it. All the members of the fa- 
 mily, united in nature and intereft, mould 
 moft cordially efteem and love one another, 
 and be ready on all occaiions to contribute 
 the utmoft in their power to each other's 
 felicity. Now, 
 
 3 thirdly,
 
 446 Domeftick-FriendJhip. 
 
 Thirdly, In the commendation of this 
 virtue the pfalmift is very profufe. 
 
 " Eehold, how good and p leaf ant it is for 
 " brethren to dwell together in unity." 
 Domeftick friendfhip is moft fit and right 
 in itfelf, and highly conducive to the com- 
 fort of individuals and the happinefs of 
 the whole. There is fomething truly beau* 
 tiful and lovely in it. Who can behold a 
 family united by the facred bands of har- 
 mony and love, without envying them of 
 this felicity ? Such a fociety is a little heaven 
 upon earth, and makes the neareft approach 
 to perfection of any civil connection what- 
 ever. Too much cannot be faid in praife 
 of it. Now all this the pfalmift illuftrates 
 by two very pleafing comparifons. 
 
 The firft is taken from the ointment 
 poured on the head of the High Prieft. 
 // is like the precious ointment upon the head, 
 that ran down upon the beard, even Aaron's 
 beard* that went down to the Jkirts of his 
 garment. Aaron was by divine appointment 
 the High Prieft of the Ifraelitifh church. 
 His duty it was, arrayed in the facerdotal 
 garments, to offer facrifice, intercede, and 
 blefs. At the proper feafons he approached 
 the altar of God and the mercy feat as their 
 reprefentative, and procured for them many 
 3 great
 
 Dome/I ick-Friendfhip. 447 
 
 great national bleffings. And in this cha- 
 racter he was an eminent type of Chrift, 
 who is the great High Prieft of our pro- 
 feffion, and through whofe mediation we 
 obtain peace with God, and all the bleffings 
 of grace and glory. To his office, ib bene- 
 ficial to the whole Jewim commonwealth 
 or family, Aaron was initiated by the cere- 
 mony here referred to. An ointment of ex- 
 quifite richnefs and fragrance was prepared, 
 and poured by Mofes upon his head at the 
 door of the tabernacle T . From his head 
 it ran down upon his beard, even to the Jkirts 
 or fkirt of his garment (for the word is in 
 the fingular number) : not to the lower Jklrt 
 of the facerdotal robe, (for it is not pro- 
 bable, nor was it convenient, that the facred 
 oil fhould be poured upon him with fuch 
 unneceflary profufion) but to the upper Jkirt 
 of it, the month or collar of it, as the word 
 Signifies 2 . The fragrance of this rich per- 
 fume inftantly communicated itfelf to all 
 who attended this moil folemn and pleafing 
 ceremony. They enjoyed the grateful fmell, 
 and were the more delighted with it, as it 
 was a fure omen of thofe peaceful and har- 
 monious pleafures with which they were to 
 
 x See Exod. xxx. 22 ult. Lev. viii. 12, 
 
 * vnno 'srbjj 
 
 be
 
 448 Domeftick-FriendJhip. 
 
 be blefied through his mediation. Now 
 unity among brethren, the pfalmift tells us, 
 is like the ointment thus poured upon the 
 head of Aaron. There is a fweetnefs and 
 gratefulnefs in it, efpecially when fanclified 
 by genuine piety, that fails not to make all 
 the members of the family happy, and to 
 refrefh and entertain thofe who occafionally 
 afTociate with it. Oh! how the aromatick 
 favour of this rich cordial diffufes itfelf 
 through the houfe, juft as did the precious 
 odours with which Mary anointed the feet 
 of the Prince of peace, at the entertainment 
 made for him at Bethany a ! 
 
 The next figure by which the pfalmift 
 illuftrates what he commends, is taken from 
 the dew. // is, fays he, as the dew of Her- 
 mon, and as the dew that defcended upon the 
 mountains of Zion, for there the Lord com- 
 mandeth the blejjing, even life J or evermore. 
 
 Dew is a fmall thick kind of mift or rain, 
 which fometimes falls in a gentle, imper- 
 ceptible, and plentiful manner on the earth; 
 and contributes not a little to the beauty 
 and fragrance of the garden, and the ver- 
 dure and fruitfulnefs of the field. It de- 
 fcends in great abundance in fome countries, 
 
 * John xii. 3* 
 
 at
 
 Domeftick-Friendfilp. 449 
 
 at particular feafons of the year, and is juftly 
 confidered as a very great blefling. Mount 
 Hermon, fituated on the northern border of 
 the promifed land, without Jordan, was 
 famous for it. On which account the 
 pfalmiit chew-here poetically defcribes " Ta- 
 " bor and Herman as rejoicing in God V* 
 The dew is alfo faid to defcend on the moun- 
 tains of Sion, that is, * the dew of Hermon 
 defcended on thofe mountains,' for fo the 
 words fhould be ftriclly rendered. And if 
 it be enquired how this could be, the 
 anfwer is, that the clouds which lay on 
 Hermon, being brought by the north winds 
 to Jerufalem y might cauie the dews to fall 
 plentifully on that place. But fome have 
 thought that not yerufalem, but the lower 
 parts of mount Hermon are here intended. 
 For it is remarkable that Hermon is actually 
 called Sion in the book of Deuteronomy . 
 And fo they conclude that the fumrhit of 
 that mountain had the particular name of 
 
 k Pfalm Ixxxix. ii. 
 
 Mr. Maundrell, in his journey from dleppo to Jerusalem, 
 fpeaking of the two jnounts T'abor and Hermon , fays, " We 
 ** were fufficientljr inflrucled by experience what the holy 
 " pfalmift means by the dew of Herman, our tents being as 
 ' wet with it as if it had rained all night." See p. 57. 
 edit. 3d. 
 
 fc Deut. iv. 48. 
 
 G g Hefmon>
 
 450 Domeftick-Fr tend/hip. 
 
 Hermon, and the lower part of it that of 
 Sion. And this being the caie, they un- 
 derftand the pfalmift as making a further 
 comparifon, between the precious ointment 
 upon the head of Aaron that ran down unta 
 his beard, and fo to the ikirts of his gar- 
 ment ; and the de<w of Her won that de- 
 fcended from the fummit of that hill to the 
 parts below d . 
 
 But I mould rather fuppofe the mountains 
 of Sion t properly fo called, are here in- 
 tended : for to thefe what is immediately 
 added beft and only agrees, there the Lord 
 commanded the bleffing, even life for evermore. 
 On thefe mountains 'Jehovah the God of 
 
 d This interpretation of the palTbge Dr. Pococke gives U3 
 in his Qbfefvalions on Paleeftine. " If any one," fays he, 
 ' confiders this beautiful piece of eloquence of the pfalmift, 
 ' and that Herman is elfewhere actually called Sion, he will 
 ' doubtlefs be fatisfied, that the moft natural interpretation 
 ' of tfre ; pfalmift would be to fuppofe, though the whole' 
 ' might be called both Herman and Sion, yet that the higheft 
 ' fummit of this mountain was in particular called Herman.,. 
 ' and that a lower part of it had the name of Sion ; on 
 f which fuppofition, the dew falling from the top of it 
 f down to the lower parts, might well be compared ia 
 ' every refpeft to ' the precious ointment upon the head 
 ' that ran down onto the beard, even unto Aaron's beard, 
 ' and went down to the Ikirts of his cloathing;' and that 
 c both of them in this fenfe are very proper emblems' of the 
 ' bleilings of unity and friendfhip, which diffufe themfelvcs 
 ' throughout the whole fodety." Vol. ii. Part i.- Book i-. 
 Ch. xviii. 
 
 Ifraei
 
 D'omeJlick-PriendJhip. 45 i 
 
 Ifrael was pleafed to eredl his palace, thereiri 
 he refided, there he from time to time met 
 his favourite people, accepted their facri- 
 fices, anfwered their prayers, and poured 
 both temporal and fpiritual bleffings upon 
 them, And if we confider Sion as a type 
 of the Chrijlian Church in its prefent and 
 efpeciaily its future glorious ftate, there is a 
 further more ftriking and fignincant em- 
 phaiis in the phrafe of his commanding there 
 the blejing even life for evermore : for the 
 beft and nobleft bleffings God has bellowed 
 on his church which he hath redeemed by 
 the blood of his Son. Now the dew of 
 Herman might, as we obferved before, lite- 
 rally fpeaking, fall upon mount Sion. Or 
 if that is not the fenfe of the words, the 
 dew of Herman might be a figure of thofe 
 refrefhing and enlivening joys which fo 
 plentifully defcended on the tribes of Ifrael 
 and Judah, harmonioufiy aflembled from 
 time to time in the temple at Jerufalem: 
 and it was natural enough for the plalmift 
 to make a tranlition from the one to the 
 other. And thefe bleffings poured on the 
 Jewifh church, may be juftly considered as 
 further figurative of the fuperior bleffings 
 the chriftian church now enjoys, and will- 
 hereafter poffefs in all their perfection. And 
 G g 2 fo
 
 45- DdmpJlick-FfiendJhip.' 
 
 fo we are naturally led to run the parallel 
 between the pleafures of dome/lick friend/hip 
 and thofe peculiar to chrijlian focieties. The 
 former, efpecially if families are religious, 
 very much refernble the latter. What fweet 
 peace, harmony, and love, prevail in fo- 
 cieties, formed on the plan Chrift and his 
 apoftles have laid down, and confining of 
 individuals actuated by the genuine fpirit 
 of the gofpel ! Like brethren, in the nobleft 
 fcnfe of the expreffion, they dwell together 
 in unity, bearing with one another, fym- 
 pathiiing v/ith one another, and labouring 
 to promote one another's real welfare. And 
 fuch is that domeftick friend/kip we mean to 
 recommend. The families where it is en- 
 joyed may be compared to the mountains 
 of Sion, to churches eltablifhed in this and 
 that place, yea I will add to the general 
 ullembly and church of the firfl born whofe 
 names are written in heaven. God commands 
 the bleffing upon fuch families, even life for 
 evermore. And to them our falutations 
 fhould be direded as were the apoftle's to 
 that of Prifcilla and Aqmla t " Greet the 
 '* church that is in their houfe V 
 
 The words thus explained, we proceed to 
 a more particular confideration of the nature 
 
 e Rom. xvi. 5. 
 
 and
 
 Domeftick-'FriendJhip. 453 
 
 and ble/Tednefs of Domeftick-Friendfoip. By 
 this virtue we mean that good will, har- 
 mony, union, and affedion which ought to 
 prevail among the feveral members that 
 compofe a family. In difcourfing of this 
 iubjed we {hall, 
 
 FIRST, Lay down the true and proper 
 grounds of Domeftick-Friendfhip -, 
 
 SECONDLY, Enumerate fome of the na- 
 tural and pleafing expreffions of it; and, 
 
 THIRDLY, Give fundry directions for 
 the cherifhing and promoting it. 
 
 FIRST, We begin with laying down the 
 true and proper grounds of Domeftick- 
 Friendjhip. NQW thefe are Relation ~ 
 Character Vicinity and Intereft. 
 
 I. Relation. 
 
 Between beiqgs that bear little or no 
 relation to each other, there can be little 
 or no friendmip. On the contrary, relation 
 begets friendmip, and the more intimate 
 the relation is the ftronger is the induce- 
 ment to it.. Now mankind do. all polTefs 
 one common nature, and this is a reafon 
 why they mould all cultivate friendly dif- 
 pofitions towards one another. But family- 
 relation is the moft intimate in nature, and 
 therefore a ground of friendship that de- 
 G g 3 mands
 
 454 Domejlick-'Friendjhip. 
 
 mands particular attention. We have al- 
 ready enumerated the feveral members of 
 which families ufually confift : but we mull 
 here take a more particular view of them, 
 in order to fhew how favourable the relation 
 that fubfifts between them is to the idea of 
 friendship. 
 
 The union between man and wife is, or 
 however ought to be, the refult of previous 
 efleem and affection ; and it is fo very in- 
 timate, fo mutually beneficial, and fo per- 
 manent, that one would think it could not 
 fubfifl without the moft endearing and im- 
 proving friendmip. It is affirmed, I think, 
 of fome ancient law-givers that, in order 
 the more intimately to connect the idea of 
 friendmip with marriage, they forbad all 
 gifts between man and wife; thereby iig- 
 nifying that, as they were in effect one, 
 all mould belong to each of them, and that 
 they had nothing to divide or give. And 
 indeed the very terms marriage ZK.& friend- 
 fiip may very properly be coniidered as fy- 
 nonimous -, and moft certainly would be fo 
 in every inftance, if the original dictates of 
 nature were not perverted in the moft 
 ihameful manner. What worfe than brutes 
 mud they be who, thus connected, have.no 
 tendernefs, good-will, and efleem for each 
 
 other !
 
 Domeftick-Friendfoip. 455 
 
 other ! Inftlncl and reafon unite to form this 
 friendly connection, to confirm and improve 
 it, and to carry it to its higheft perfection. 
 
 The relation too between parents and 
 children is mod favourable to friendmip. 
 Equality indeed is wanting here, but there 
 is every other imaginable confideration to 
 balance the account. Both parties are the 
 fame flefh and blood; and confanguinity 
 furely is a natural ground of friendmip. 
 The indinctive kind of affection implanted 
 in their breads towards each other is fo 
 drong, that it is almoil impoflible for them, 
 were they ever fo willing, to eradicate it 
 from their breads. With what fondnefs 
 do parents clafp their young offspring in 
 their arms ! And with what eagernefs do 
 children cling about their parents, as their 
 bed and never-failing benefactors ! And the 
 innumerable tender offices which refill t 
 from this indindive affection in early life, 
 lay a foundation for the nobleft and mod 
 durable friendmip, when the underdanding 
 of children fully opens, and they advance 
 towards maturity. How drangc then would 
 it be, if parents and children were not 
 friends ! 
 
 The fame may be fa-id, with fome little 
 
 variation, of the relation between brothers 
 
 G g 4 and
 
 456 Domeftick-Friendfiip. 
 
 and Jljlers. Thefe derive from one flock, 
 and are of one blood. And if this connection 
 has not fo much of inftinft in it as the 
 former, it has neverthelefs very ftrong af- 
 fection in it. And then the circumftance 
 of equality gives it the advantage in regard 
 of friendfliip above that of parents and chil- 
 dren. In fhort, it is generally coniidered 
 as a relation that almoft necefiarily begets 
 friend (hip : and therefore when peace and 
 good-will are faid to prevail between par- 
 ticular perfons, they are often defcribed by 
 the figurative language of brethren. 
 
 Indeed fervants on fome accounts may 
 not feem within the line of friendmip, but 
 on others they are. Inferiority of character 
 and condition requires fome degree of 
 diftance and referve on the one part, and 
 humility and reverence on the other. But 
 all this may very well confifl with friend- 
 bip, for equality of ftation and circum- 
 itances is not neceffary, though it may be 
 favourable to it. As to nature, which is 
 the main thing, there is an equality here. 
 And between the condition of fervants and 
 children there is no great diftance. For 
 " the heir as long as he is a child," fays 
 the apoftle, " difFereth nothing from a 
 
 " fervant,
 
 Domeftick-Friendjlrip. 457 
 
 .-"* iervant, though he be lord of all f ." But 
 if we confider the purpofe for which a 
 fervant is introduced into a family, namely, 
 that of affifting it and making it happy, 
 and add to that the other circumftances of 
 continuance, intercourfe, and mutual in- 
 tereft, which we fhall enlarge more upon, 
 hereafter, this relation will be found to lay 
 a good ground for friendship. And in- 
 ftances there have been not a few of fervants, 
 who after a time have become almoft as 
 natural to a family as the children of it. 
 Service then, undertaken and rendered in a 
 proper manner and with right views, is a 
 good opening to friendfhip. 
 
 And then as to perfons, whether related 
 or not, who are inmates or fojourners in a 
 family, their iituation furely is favourable 
 to what we are recommending. It throws 
 them into a connection that fails not to 
 draw out to view what will either attach 
 people to, or prejudice them againft, one 
 another. Nor will this relation, the refult 
 of voluntary agreement, long continue, if 
 averfion prevails. And as to thofe who 
 occafionally vifit the family, they are ufually 
 either acquaintance, or relations and friends. 
 
 f Gal. iv. i. 
 
 Relation
 
 458 Domejlick-FriendJhip. 
 
 Relation then is a natural and proper 
 ground of friendfhip. So is, 
 
 II. Character. In which I include the 
 ideas of features, temper, fentiment, man- 
 ners, circumflances, and religion. A fimi- 
 larity in thefe particulars naturally begets 
 friendfhip. And fuch fimilarity is more 
 likely to be met with in families than 
 elfewhere. 
 
 Between parents and their children there 
 is often a likenefs in perfon and features, 
 and this is a circuinftance which hath rather 
 ?. tendency to excite complacency than aver- 
 iion. The very notion of another's re- 
 femblino; ourfelves mall infenfibly beget a 
 predilection in our breafts in their favour. 
 
 But temper has an immediate and pow- 
 erful influence oa all friendly attachment 
 whether moral or religious. Now among 
 relations there is frequently if not always 
 a refemblance in natural difpofition. For 
 temper depends a good deal on the con- 
 jftruction of the body, and the temperament 
 of the animal fpirits : and thefe in children 
 who derive from the fame parents are ge- 
 nerally very fimilar. Hence we often find 
 good nature, fprightlinefs, and vivacity run- 
 ning through a whole family, and diitin- 
 guiihing them from others in the fame 
 
 manner
 
 -Friendfljip. 
 
 manner as do the features of their coun- 
 tenance. And furely this is no incon- 
 iiderable inducement to friendship; How 
 can it pofiibly be otherwife than that a 
 good-natured family mould love one ano- 
 ther ! And indeed be the prevailing temper 
 that marks their characters what it may, it 
 will be likely to beget attachment. 
 
 Similarity of fentiment too has a great in- 
 fluence in producing and eftabliihing friend- 
 fhips. Two people who think alike on 
 moft fubjecls, on communicating their ideas, 
 will inftantly conceive an efteem and af- 
 fection for each other. Their kindred 
 fouls, caft as it were in one mould, will 
 unite, and with paffionate fondnefs embrace : 
 a remarkable inftance of which we have in 
 David and Jonathan. Now though in fa- 
 milies there is fometimes a diver fity of fen- 
 timent, yet it is more generally otherwife. 
 And though the nearefl relatives do not 
 always poffefs the like natural abilities, nor 
 are always alike' pious, yet, be the caufe 
 what it may, whether education, intercourfe, 
 or prepolTerTion in each other's favour, it 
 moft commonly fo happens that there is a 
 uniformity of fentiment in families refpedl- 
 ing matters civil, moral, and religious. And 
 
 how
 
 460 DomeJiick-Friendfhip. 
 
 how much this contributes to domeftick 
 friendfhip I need not fay. 
 
 Similarity alfo of manners mud not pafs 
 unnoticed. By manners here I mean ex- 
 ternal behaviour. And this every one knows 
 by his own feelings has a kind of mecha- 
 nical erFedt to create attachment oraverfion. 
 The countenance, language, attitude, and 
 addrefs of one man, mall almoft inftantly 
 produce a pleafing or painful fenfation in 
 another that obferves him. And thefe are 
 as various as men's modes of thinking, their 
 education, and the kind of company they 
 keep. But the general outlines of them, 
 which may be clafled under the ideas of 
 urbanity or gentlenefs, and rufticity or 
 plain nefs, are very nearly fimilar in the 
 leveral members of a family. The like 
 caft of behaviour runs through the whole 
 houfe. And this tends to beget union, 
 and fo to promote the interests of domeftick 
 friendmip. Were families ufually to con- 
 fid of perfons whole manners are totally 
 dimmilar, the effecl: would be diftance, re- 
 ferve, and difgud : but the contrary being 
 the cafe, this no doubt is a circumftance 
 favourable to friendmip. 
 
 As is alfo a fimilarity in their condition or 
 mode of fubfiftence. Friendmips are fel- 
 
 dorn
 
 Domeftick-Friendfbip. 461 
 
 dom contracted between perfons in exalted 
 and in low ftations of life. People fo cir- 
 cumftanced are at too remote a diftance to 
 converfe with that freedom, confidence, and 
 pleafure which the cordiality of friendmip 
 demands. But in families there are no 
 obftrudions of this fort to the union we are 
 recommending. Their mode of life is very 
 nearly the fame. Or if there is a difference, 
 as there no doubt is and ought to be, be- 
 tween the condition of parents and children, 
 and that of matters and fervants -, it is by 
 no means fo confiderable as to create pre- 
 judices at all inimical to friendmip. On 
 the contrary, being all embarked as it were 
 on board the fame vefiel, living upon the 
 fame general plan, and faring much after 
 the fame manner -, there is little or no caufe 
 for difcontent and envy, thofe miferable 
 paiTions which too often tear afunder the 
 moft agreeable connections. 
 
 But it is religion, as we mail hereafter 
 more largely {hew, that contributes molt 
 to domeftick friendmip. Indeed, it is not 
 every family that is religious : nor can it 
 be fai.d of thofe families which are fo, in 
 every inftance, that each member of them 
 is religious. Yet when real piety prevails 
 in the breafts of thofe who prefide, it very 
 2 often
 
 462 Domeftick-Friendfiip.. 
 
 often diifuies itfelf, like the ointment 
 poured on Aaron, among the inferior 
 branches of the houfe. And a fimilarity 
 of character in this refpecl cannot fail of 
 being a ground of the moft cordial and 
 permanent friendfhip. In fuch families 
 there will be no difference of opinion in 
 what is eflential to religion, and of con- 
 fequence no difputes on thole matters that 
 will divide and alienate them from one- 
 another. Their tempers will be all me- 
 liorated and fofteried, and their conduct free 
 from thofe immoralities and follies which 
 are the bane of friendfhip and love. 
 
 III. Vicinity comes next to be confideredj 
 as a ground or reafon of domeftick friend- 
 fhip. 
 
 Remotenefs of fituation is a great ob- 
 flruction to friendfhip. Indeed it cannot 
 iubfift at all between people that never faw 
 one another, and have no opportunity of 
 exchanging fentiments and paffions. The 
 ingenuity of mankind, it is true, hath de- 
 viled means to remedy, in a degree at leaft, 
 this inconvenience. By the medium of 
 epiftolary correfpondence, perfons at the 
 remoteft diftance are enabled to commu- 
 nicate their ideas to each other, and fo to 
 fan the flame of mutual arTedion. And it 
 2 muft
 
 Domeftick-Friendfljtp. 463 
 
 mud be acknowledged that temporary ab- 
 Icnce has fometimes a happy effect to marpen 
 the edge of friendilnp, and, by putting love 
 to the trial, to heighten and improve it. 
 But, in the ordinary courie of things, it is 
 the immediate prefence of a friend, and 
 perfonal intercourfe with him, that excites 
 and keeps alive this generous paffion. 
 
 Now family connections afford thefe in- 
 citements to friendship in the moil agree- 
 able manner. Brothers and fitters who 
 dwell under the fame roof have no occafion 
 to take tedious journies to fee each other, 
 they are not obliged to ranfcck their me- 
 mories to revive the idea of one another's 
 virtues, nor are they under the neceffity of 
 committing to writing, or entrufting to a 
 mefienger, the tender fentirnents they wifh 
 to communicate. Growing together like a 
 clufter of cherries from the fame bough, 
 and in continual contact, they cannot fail 
 of being fond of one another. Their per- 
 fons, * their actions; their amiable qualities, 
 and every thing about them that is adapted 
 to excite eileem and love, are in full view. 
 They fee one another morning, noon, and 
 night, moft familiarly converfe with one 
 another, and are ever at hand to bear one 
 another's troubles, to affifl one another's 
 
 labours,
 
 464 Domeftick-Frtendjhip. 
 
 labours, and to partake of one another's 1 
 pleafures. Embers heaped together will 
 keep alive a long time, but feparated 
 quickly go out ; ib frequent intercourfe 
 cherimes and improves friendship, but 
 diftance cools and deftroys it : or if that 
 is not the cafe, long abfence creates fadnefs 
 and melancholy. But family-intimacy is 
 an antidote to thefe evils, and fupplies 
 every imaginable motive and mean to pro- 
 mote mutual harmony and love. 
 
 Hence the church of Chrifr, in which 
 the pureft friendfhip is meant to prevail, is 
 often in fcripture defcribed as a houfe or a 
 family. And this is one, among many 
 others, of the pleating figures ufed to re- 
 prefent the blefiednefs of heaven. " In my 
 " father's houfe," fays our Saviour, " are 
 *' many man lions ; I go to prepare a place 
 ** for you g ." As if he had faid, ' Heaven 
 is the houfe of God : there he the Father 
 of the family dwells, and there all the 
 children and fervants of it reiide. They 
 compofe one fociety, and that fociety never 
 breaks up. They do not fee one another 
 now and then only, but are always together. 
 They do not fuffer the pain, nor are they 
 
 e John xiv. 2. 
 
 ever
 
 465 
 
 ever liable to the coldnefs and neutrality^ 
 occalioned by diftance : but dwelling con- 
 tinually in each other's company, their 
 friendships are firm and conftant, and their 
 pleafures uninterrupted and eternal.' Once 
 more, 
 
 IV. And laftly, Inter eft is another ground 
 of domeftick-friendfhip. 
 
 It is eafy to conceive how perfons may 
 be fo circumftanced, as to render it of 
 little confequence whether they ire in habits 
 of friendfhip with each other, provided they 
 are not fworn enemies. But it is other- 
 wife in a family. All the members of it 
 are fo nearly related or connected, that their 
 intereft is mutual, and of confequence their 
 being on friendly terms with each other is 
 a matter of the lail importance. It is with 
 a family as it is with the body. *' Whether 
 " one member fufFer, all the members 
 " fufFer with it: or one member be hon- 
 " cured, all the members rejoice with it V 
 So nothing can happen to any branch of a 
 family, without the whole being affected 
 by it. They are all marers in one another's 
 fufferings and pleafures. No fpecies of 
 adverfity can enter a houfe, whether it be 
 
 h i Cor. xii. 26, 
 
 H h poverty,
 
 466 Domeftick-Friendfiip. 
 
 poverty, dishonour, ficknefs, or death -, but 
 every individual will be more or lefs hurt 
 by it. And no profperous circumftarice 
 can make any one of them happy, without 
 their being all benefited by it. Embarked 
 on board one bottom, if a ftorm arifes, they 
 are all expofed to the like danger. Poffeffed 
 of one common ftock, it is the intereit of. 
 everyone to improve it. If difcord prevails, 
 not only the perfonal comfort of each mem- 
 ber is affected, but the happinefs and the 
 very exiftence of the whole are threatened. 
 The idea therefore of family intereft forbids 
 all feuds and animolities. And intereft as 
 ftrongly pleads for the moft cordial friend- 
 fhip. For nothing ihort of fuch friendfhip 
 will effectually fecure the civil and religious 
 welfare of thefe little communities. Sup- 
 pofe perfeft neutrality to take place in a 
 family, and each one to be wholly employed 
 in looking after his own concerns j the con- 
 fequence in that cafe will be, not only the 
 want of thpfe pleafures which fpring from 
 friendly intercourfe and mutual offices of 
 kindnefs, but in a courfe of time irregularity, 
 contention, poverty, and wretchednefs. 
 Whereas, on the contrary, fincere affection 
 fubfifting between the feveral branches of a 
 houfe, the general good will be confulted ; 
 
 the
 
 Domeftick-Friendfoip. 467 
 
 the duties of forbearance, condefceniion, 
 fympathy, and benevolence will be regarded; 
 and fo the peace, order, and profperity of 
 the whole be promoted. The intereit of 
 individuals is here more intimately com- 
 bined than in any other focial connection 
 whatever. Intereft therefore is a true and 
 proper ground of domeftick-friendmip. 
 
 And now, if we lay all thefe ideas to- 
 gether Relation Char after Vicinity 
 and Intereft, we fhall fee that family-con- 
 nection affords every imaginable mean and 
 inducement to that unity which our text 
 recommends, and which we mail more par- 
 ticularly defcribe and enforce in the fol- 
 lowing fermon. 
 
 PART II. 
 
 I N difcourfing of Domeflick-Fnendfiipi 
 we have propofed - to confider the true and 
 proper grounds of it to enumerate fome of 
 the natural and pleafing expreffions of it 
 and to give fundry directions for the che- 
 riming and promoting it. The firft of 
 thefe has been attempted, and we have 
 mewn that Relation, Char after, Vicinity, and 
 Intereft are the grounds Providence has laid 
 Hhz for
 
 468 Domeftick-Friendfhip. 
 
 for the railing this noble fuperftructtjre. We 
 go on now, 
 
 SECONDLY, To enumerate fome of the 
 natural and pleafing Expreffions ofDomeflick- 
 Fr tend/hip . 
 
 i. The firft I (hall mention is For- 
 bearance. 
 
 Whatever fimilarity of fcntiment, tem- 
 per, and manners there may be in the ge- 
 neral among the feveral members of a fa- 
 mily, a thoufaiid trivial circumstances will 
 daily arife, and fome perhaps of a ferious 
 kind, about which they will be differently 
 minded. And we know difference of opi- 
 nion, among mankind at large, too often 
 creates diflike, fometimes paffion, yea, more 
 than this, difgufr, and in fome in/lances 
 downright malevolence. But a cordial 
 eftablimed prevailing friendfhip will either 
 wholly prevent, or in a great mcafure cor- 
 rect, thefe evils. Love will put out the 
 eye of prejudice, annihilate fome faults, or 
 at leaft draw a veil over them. In a good- 
 natured family, a thoufand little mistakes 
 that are every day committed will pafs un- 
 noticed ; and with good reafon, as they 
 are of trifling confequence, and none of 
 them the effect of ill-will. Here is no 
 eagle-eyed cenfor talking about the houfe, 
 
 with
 
 Domeftick-'Friendftip. 469 
 
 with a gloomy and referved countenance, 
 watching every action in order to fix cri- 
 minality upon it. Or if this or that perfon 
 is guilty of a fault which cannot efcape no- 
 tice, the candour of domeftick-friendmip 
 will quickly find an excufe for it, and it 
 will be as quickly forgot. 
 
 The indulgent tempers of parents will 
 connive at thofe follies of children that 
 fcarce need correction, and the prudence of 
 good-natured mailers and miftrefles will 
 leniently tolerate the unmeaning errors of 
 their fervants. Or if the miftake be of a 
 kind that unavoidably excites fudden paffion 
 and difpleafure, love will reftrain thefe 
 hafty failles of anger, reprefs the heat, and 
 almoft inftantly ftill the tempeft into a 
 calm. At all events, however, we may be 
 fure the effect will not be difguft and hatred. 
 The fun will never go down upon the wrath 
 of the father, nor will the tender bofom of 
 the mother harbour refentment. The chil- 
 dren, fenfible of their faults, will not be 
 eafy till they are reconciled : duty and love 
 will ftream from their eyes, and ingenuous 
 forrow confirm the friendihip that was only 
 mock, not broken. Such will be the cafe, 
 too, between all the other branches of the 
 family. Ill-will and revenge will rankle 
 Hh 3 in
 
 47 Domeftick-Friend/hip. 
 
 in none. of their breafts, and if at any time; 
 a difference has arifen, each party will be 
 unhappy till it is made up. What pleafing 
 expreffions are thefe of domeftjck unity ! All 
 difpofed. to yield to one another's opinions 
 in indifferent matters rather than fall out, 
 All difpofed Jo put the moft candid con- 
 ftruftions on each other's words and actions. 
 All difpofed as fpeedily to quench the flame 
 of contention as it hath fuddenly broke out, 
 " the younger fubmitting themfelves 
 " unto the elder ; yea, all of them fubject 
 " one to another 1 .'' 
 
 And indeed what is domeftick-friendmip 
 good for, if it does not produce thefe 
 effects ? Although we could fuppofe fome 
 general regard to fubfift among the members 
 of a family towards each other, yet if that 
 regard had little or no influence to correct 
 peevimnefs, to meliorate obftinacy, to re- 
 ftrain pafiion, and to prevent prejudice and 
 difguft, how could .they be happy ? Sullen 
 referve would fpread a gloom through the 
 whole manfion, or noify contention difturb 
 the repofe of it. If harmony has in it a 
 fragrance like the ointment poured on the 
 head of Aaron, fufpicion and jealoufy have 
 
 ' i Pet. v. 5. 
 
 ia
 
 J^omejlick - Friendfojp . 471 
 
 in them the bitternefs of gall, and the ran- 
 cour of poifon. And if unity hath in it all 
 the fweetnefs of the falling dews on mount 
 Hermon, the reverfe of it, ftrife, may be 
 compared to thunder, tempeft, and light- 
 ening, which fpread horror and deftrucl:ion 
 wherever they come. Happy family where 
 all drink of the pleafant cup of friendship, 
 without a drop of ill-nature in it ! where 
 all bafk under the fmiling beams of the fun 
 of peace, undifturbed with the rolling hor- 
 rours of thundering contention ! 
 
 2. Sympathy. 
 
 This is another very natural and im- 
 portant expreffion of domeftick-friendfhip. 
 By fympathy 1 here mean feeling one ano- 
 ther's troubles ; for of our joys we mall 
 fpeak hereafter. Now this is a temper we 
 owe to all our fellow-creatures, but more 
 efpecially our friends. Friendship united 
 with humanity impels us by a kind of in- 
 ftinft to fympathy. We do not ftay to 
 reafon upon the matter, but inftantly upon 
 feeing our friend in diftrefs we are affected 
 juft as he is. The pungency of our feelings 
 is the refult of a combination of caufes, fuch 
 as tendcrnefs of animal nature, a lively per- 
 ception of the evil we commiferate, ardent 
 love to the fufferer, and an apprehenfion of 
 H h 4 our
 
 47 2 Domeftick-FriendJlrip . 
 
 our own liablenefs to the fame miferies. 
 And the effect is important to the perfon 
 who is the object of our pity, even though 
 we have it not in our power to afford him 
 actual relief. The tears of fympathy are 
 very confoling to the afflicted, for by pof^ 
 fefling him of the idea that others are fen- 
 fible of what he feels, and are difpofed to 
 affift him, they excite a pleafmg fenfation 
 in his breaft, footh his rufHed paffions, 
 and compofe his mind to his iituation. 
 
 Now domeftick-fociety, if real friend- 
 fhip prevails in it, will exhibit to our view 
 the mod artlefs and affecting exprefftons of 
 the virtue we have been defcribing. To 
 realize fome of thefe tender fcenes will both 
 edify and pleafe. There is not a family on 
 earth exempt from affliction. Pain and 
 diftrefs in fome form or other have accefs to 
 every habitation, to the manijons of the 
 great as well as the cottage of the peafant : 
 and it rarely fo happens that there is not 
 one or more in a houfe that has not fome 
 complaint to make him unhappy. So that 
 occaiions for fympathy frequently arife. 
 
 Is the hufband laid on a bed of ficknefs ? 
 The tender wife will be his nurfe, fhe will 
 make his bed for him, me will adminiiler 
 his medicines to him, fhe will watch his 
 
 diforder,
 
 Domeftick-Friendfhip. 473 
 
 ditbrder, pour her tears over him, and bear 
 his pains with him. Whatever are his cares 
 and anxieties, unbofoming his foul to her, 
 he will have the comfort of her tender fym- 
 pathy, and foothing counfels, And me 
 again in the like circumstances will not fail 
 of receiving the like regards from him. 
 Oh the fweet pleafures refulting from fuch 
 mutual offices of tendernefs and love ! the 
 one party ftriving to alleviate the other's 
 burden by bearing it with him, and to give 
 a more eafy flow to the other's forrows by 
 turning his own into the fame channel! 
 
 The wants attendant on infancy and 
 childhood are fure to excite maternal fym- 
 pathy. And what a gratification to a hu- 
 mane and friendly heart, to obferve the ex- 
 preffions of this paffion as it prevails in the 
 bread of the fond mother ! See her fitting 
 by the cradle or the bed of her young fickly 
 offspring, fier countenance ftrongly marks 
 the pangs of her heart. She pours out her 
 foul at her eyes, liftens with inceiTant foli- 
 citude to every groan, and feels with greater 
 anguifh than her dear infant every pain it 
 fuffers. Her eafe, her food, her health, fhe 
 forgets, amidft the cares of her tender breaft 
 for its welfare. In like manner, the feelings 
 of the father for the diftrefTes of his chil- 
 5 dren,
 
 474 Dornejlick-Friendfiip. 
 
 dren, though not expreffed in the fame foft 
 and delicate manner, are yet no kfs pungent 
 and affecting. Are they in danger ? how 
 anxious is he for their fafety ! Are they 
 abroad, at a diftance ? how impatiently does 
 he wifh their return k ! Are they miferable? 
 how does he bear a part with them, whatever 
 may have been the caufe, in their vvrctch- 
 ednefsl This paffion our.Saviour inimitably 
 defcribes in the parable of the prodigal fon, 
 where we fee it burfting like a torrent over 
 even the fences, which the folly and ingra- 
 titude of a profligate youth might be fup- 
 pofed to raife about it 1 . And where domeftick 
 friendship prevails in all its vigour, the chil- 
 dren will richly pay back into the bofoms 
 of their afflicted parents the tribute of fym- 
 pathy, they fo largely received from them in 
 their early days. Did the mother, as we have 
 feen, fofter them in the arms of tender pity, 
 make all the wants and feelings of their in- 
 fant ftate her own, and deprive childhood 
 of almofl every anxiety by taking the burden 
 on herfelf? They, when grown up, will 
 cherifh the fame tender fentiments in their 
 
 k Deere vi 
 
 Nee mihi fas efl'e ulla me voluptate hie frui, 
 Nifi ubi ille hue falvus redierit meus particeps. 
 
 Ter. Heauton. Aft. I. Sc. I. 
 1 Luke xv. 
 
 breads
 
 Domeftick-Friendfhip. 47$ 
 
 breafts towards her. The difquietudes, 
 pains, and languors of declining age they 
 will attenuate , by commiferation, and 
 watch her dying pillow with the fame at- 
 tention that ihe rocked their cradle. The 
 fympathy alfo of the father will not fail to 
 receive fimilar returns of filial affection, 
 when affliction demands fuch returns at 
 their hands. 
 
 Brothers and fitters too, in the family 
 where love dwells, will be the partakers of 
 each others griefs. A figh will not pafs 
 unnoticed, nor a tear fall unpitied. If a 
 Lazarus is fick, his fitters, overwhelmed 
 with forrow, will addrefs their paffionate 
 cries to the bett phyfician, faying, " Lord, 
 " haften to our help, for he whom thou 
 " loveft is fick m ." And he again will be 
 touched in the fame manner with the feel- 
 ing of all their infirmities. Nor will the 
 fervants of the family endure any trouble 
 without the feafonable aid of friendly com- 
 miferation. 
 
 The troubles of the mind are more 
 diftreffing than any other : " A wounded 
 "*' fpirit," fays Solomon, " who can bear" ?'' 
 But if religion prevails in a family, fuch 
 
 m John xi. 3. * Prov. xviii. 14. 
 
 affliction,
 
 476 Domeftick-Friendfijp. 
 
 affliction, when it is known, will not fail 
 to meet with the tendered fympathy. When 
 it is known, I fay, for it is the character 
 of religious melancholy to retire into a 
 corner, and conceal itfelf in modeft referve. 
 The pious and affectionate brother will, in 
 fuch a cafe, mingle his tears with his fitter's, 
 and alleviate her grief by making it his 
 own. * I have felt, he will kindly tell 
 her, what you feel. I have had my hours 
 of dejection as well as you. The fame fears 
 which opprefs your breaft, refpec'ting the 
 difpleafure of God, have afflicted mine. 
 Be not unduly difcouraged. Yield not 
 to the fuggeftions of unreaibnable unbelief. 
 God is merciful. The bleffed Jefus has 
 a heart to. pity you. It will be all well" by 
 and by. " The vifion is for a time : though 
 ' it tarry, wait for it*." " He will appoint 
 " you the oil of joy for mourning, the 
 " garments of praife for the fpirit of hea* 
 " vinefs ." 
 
 Trouble is lefTened by being divided, and 
 fympathy is a cordial to the afflicted when 
 all other medicines fail. How happy the 
 houfe where this cordial is always at hand ! 
 the houfe in which " there is no fchifm, 
 
 * Hab. ii. 3. * Ifaiah Ixi. 3. 
 
 " no
 
 Domeftick-FriendJhip. 477 
 
 C no divifion ; but the members have the 
 " fame care for one another: fo that if one 
 " member fuffer, all the members fuffer 
 " with it p !" Nor are we to fuppofe that 
 any family is fo circumftanced, as that oc- 
 calion for the exercife of this virtue rarely 
 offers. Befides the great outlines of human 
 evils, fuch as . ficknefs, poverty, worldly 
 perplexities, and fpiritual troubles, of which 
 we have fpoken ; there are a thoufand lefTer 
 cares, pains, and forrows, which daily call 
 for the lenient aid of fympathy. This ex- 
 preflion therefore of domeftick-friendfhip 
 will fcarce ever be quiefcent in the families 
 we are defcribing. If care fits on the brow 
 of one, it will communicate itfelf to ano- 
 ther, till the occafion is explored, and the 
 caufe removed. If one feels a pain, though 
 but flight and tranfient, the reft will feel 
 the fame fenfation. If the mother's breaft 
 heaves with a fudden pang of grief, the 
 tears will quickly trickle down the cheeks 
 of .the daughter. If the father is penfive 
 and fad, the fon will look grave and me- 
 lancholy. If any one in the houfe is un- 
 happy, the happinefs of all will be affected 
 by it. In fliort, the. mechanifm of do- 
 
 ? I Cor. xii. 25, 26. 
 
 meftick-
 
 478 DomeJllck-Frlendflnp. 
 
 meftick - friendship refembles that of thd 
 human body; if but a nerve is touched, 
 the fenfation is inftantly communicated to 
 the remoteft part : or like a mufical inflru- 
 ment, if one chord receives a jar, the me- 
 lody of the whole will be difturbed. This 
 leads me to fpeak, 
 
 3. <3i Affifiance. 
 
 A friendlhip that does not influence men's 
 actions, however warmly profeffed, is of 
 little account. If I love another, I mall 
 aim and endeavour to do him good : indeed, 
 benevolent actions will become fo habitual 
 to me, that I mall be ferving him even when 
 I can fcarcely be faid to be thinking of him. 
 In fuch manner the feveral members of a 
 good-natured family will render each other 
 thofe offices of domeftick- friendship, which 
 fall under the idea of Affijlance. The whole ' 
 bufmefs of the houfe, from day to day, and 
 from morning to night, will be a perpetual 
 exchange of beneficial fervices. 
 
 The matter will be employed in his par- 
 ticular occupation, trade, or profeffion, to 
 procure the neceflary means for the fub- 
 fiftence of the family. His ardent friendship 
 for them will induce him to exert all his 
 fagacity, influence, and ability, in order to 
 improve his circumftances ; that like a good 
 5 houfeholder,
 
 Dotiieftick-Friendflip* 479 
 
 houfeholder, " he may give them their 
 "portion of meat in due feaibn V His 
 authority as a ruler within his houfe will 
 be prudently and mildly exercifed, for the 
 purpofe of promoting peace, good order, and 
 mutual benevolence. Nor will he be un- 
 mindful, if a man of religion, of their befl 
 interests : thefe will be the objects of his 
 zealous attention and ardent prayers. To 
 hold them back from fin, to cherim in their 
 breads the early feeds of piety, and to aid 
 them in their path to heaven, will be the 
 delight and joy of his heart. 
 
 The miftrefs, like the virtuous woman 
 in the Proverbs, will prefide over the affairs 
 of the houfe with attention and difcretion. 
 By her ceconomy and induftry me will hold 
 poverty at a diftance, and make fmiling 
 plenty abound. She will fo arrange the 
 bufinelTes of all under her care, as that every 
 one may be fubfervient to the other's fup- 
 port and happinefs. " She will open her 
 f( mouth with wifdom, and in her tongue 
 " will be the law of kindnefs. She will 
 " Ipok well to the ways of her houfehold, 
 " and not eat the bread of idlenefs. Her 
 " children will arife up, and call her blefled j 
 " her huiband alfo, he will praife her V 
 
 a Luke xii. 42. * Prov. xxxi. ?.6 f 27, 23. 
 
 ^ The
 
 480 Domejlick-Friendfhip. 
 
 The younger branches of the houfe, of 
 both fexes, will be employed about fuch 
 works of art, or fuch literary purfuits, as 
 are fuited to their age, and will render them 
 ferviceable to the family, as well as qualify 
 them to be ufeful members of fociety. The 
 fitters, we fhall fee, under the guidance of 
 the prudent and careful mother, either 
 " giving meat to the houfehold, and a 
 " portion to the maidens, or laying their 
 " hands to the fpindle and the diftaff, or 
 " ftretching them forth to the poor and 
 " needy, or making coverings of tapeflry, 
 " and clothing of filk and purple'." 
 The brothers, by their improvements in 
 knowledge, and their other active exertions, 
 will add to the general ftock of domefrick 
 fupport and happinefs. The fervants too 
 in their different departments will, agree- 
 able to their proper character, be affifting 
 to the whole. So that the various wants 
 of all the houfe will be regularly and con- 
 ftantly ferved by reciprocal offices of duty 
 and love. 
 
 What a happy family this, to which idle- 
 nefs, ill-nature, and gloominefs have no 
 admiffion, and in which every one con- 
 tributes his utmofl to the general good ! 
 
 8 Prov. xxxi. 15, 19, 20, 22^ 
 
 To
 
 Domeflick-FriendJhip. 48 1 
 
 To fuch a little fociety what our Saviour 
 fays of that more numerous and happy one 
 over which he prefides may be accom- 
 modated : " One is your Matter, and all 
 " ye are brethren. He that is greateft 
 " among you (hall be your fervant; and he 
 " that humbleth himfelf among you mall 
 f be exalted 1 ." And if the utility and 
 lovelinefs of thefe expreffions of family duty 
 may be illuftrated by their oppofites, let us 
 attend a moment to the fad lamentation 
 which the pangs of domeftick adverfity ex- 
 torted from the lips of the patriarch Job. 
 *' He hath put," fays he, " my brethren 
 '" far from me, and mine acquaintance are 
 tf verily eftranged from me. My kinsfolk 
 " have failed, and my familiar friends have 
 " forgotten me. They that dwell in my 
 " houfe, and my maids, count me for a 
 " ftranger : I am an alien in their fight. I 
 <f called my fervant, and he gave me no 
 " anfwer : I intreated him with my mouth. 
 ". My breath is ftrange to my wife, though 
 " I intreated for the children's fake of mine 
 <{ own body. Yea, young children defpifed 
 " me; I arofe, and they fpake againft me. 
 "All my inward friends abhorred me: and 
 
 ' Matth. xxiii. 8, n, 12, 
 
 I i " they
 
 482 D om eft ick- Friend/lip. 
 
 " they whom I loved are turned againft me. 
 " Have pity upon me, have pity upon me, 
 " O ye my friends, for the hand of God 
 " hath touched me u ." 
 
 That it is the voice of nature, that the 
 feveral members of a family mould mutually 
 affift and fupport each other, is not to be 
 doubted. If, however, there is occafion 
 yet further to illuflrate and enforce this 
 duty, there are creatures of a much lower 
 rank than ourfelves which will give us ufe- 
 ful leffons on the fubjecl. The bee-hive, 
 vifited with attention, will exhibit fuch a 
 fcene of domeftick government, induftry, 
 and regard to the general good, as will at 
 once inftrucT:, aftonim, and entertain. And 
 if the flothful and felfim in a family would 
 " go to the ant, and confider her ways," 
 explore with a curious and careful eye her 
 habitation, the manner in which me collects 
 and lays in her provifions, and the affiftance 
 (he affords to her fellow-infeds in their 
 labours ; they would learn not only to be 
 induftrious but friendly*. Thefe little ani- 
 mals, impelled by an inftinc~l which nature 
 has implanted, do that which reafon teaches 
 * 
 
 Job xix. 13 21. 
 
 * Prov. vi. 6, 7. 8. Ch. xxx. 25. 
 
 every
 
 Domeftick-Friendfhip. 483 
 
 every member of a family it is his duty and 
 intereft to do y . 
 
 4. Inter courfe 
 
 y Mr, Addifon has given us, in the Guardian, two papers 
 on the natural hiftory of Pifmires or Ants, which abundantly 
 confirm what Solomon has obferved concerning them, and 
 what is juft hinted at above. His account is taken from a 
 letter upon this curious fubjec~l, publifhed by the members 
 of the French Academy, and fmce tranflated into Englifh: 
 and which, he aflures us, is of undoubted credit and au- 
 thority. Not to fpeak here of the policy, induftry, and 
 cleanlinefs of thefe little infefts, of which many wonderful 
 and entertaining proofs are given in this letter; the reader 
 will excufe me, if I make a few extracts to the purpofe of 
 illuftrating the point more immediately in view, namely, 
 their readinefs to help and fer<ve one another. The writer, 
 having related the manner in which they colledl and lay up 
 their provifions, and the methods they take to fecure them- 
 felves from inclement weather, and other evils, tells us, he 
 obferved " the ftrongeft ants, who had carried their corn 
 " to their neft (which was in a box upon a window up two 
 " pair of flairs) come down again to help others that were 
 " climbing up the wall. One," he fays, " whofe ftrength, 
 < ' failed her, flopped ; and another helped her to carry her 
 *' load., which was one of the largeit and fineft grain of 
 " wheat that an ant can carry."- " Having got a fmall 
 " piece of flat flate to lie over the hole of their neft, when 
 " they forefaw it would rain, about fifty of them furrounded 
 " that piece of flate, .and drew it equally in a wonderful 
 " order." -Our ingenious enquirer had laid up, he tells 
 us, a fmall heap of wheat in the corner of the room, upon 
 the window of which was the box containing the neft : and 
 having thrown one of the largeft of his ants upon it, " fhe 
 " ran away to her neft to give notice of this provifion ; and 
 " in an hour after he faw molt of them bufled in carrying 
 
 " away the corn." " Ants," he obferves, " have no- 
 
 " thing of their own : a grain of corn which an ant carries 
 
 ff home, is depofited in a common flock : it is not defigned 
 
 I i 2 " for
 
 484 Domeftick-Friendfiip. 
 
 4. Inter courfe or Converfafion is the next 
 expreffion of domeftick- friendship to be 
 conlidered. 
 
 The wifdom and goodnefs of God in 
 giving us a power of communicating to each 
 other by articulate founds the fentiments 
 and feelings of our hearts, cannot be enough 
 admired and acknowledged. Nor is there 
 any connection in which this faculty may 
 be exerted with fuch advantage as in a 
 family. If the feveral members of it are 
 virtuous, fenfible, and religious, it will be 
 the happy medium of difFufing every day 
 and hour, a thoufand joys through the 
 houfe. Regard to God will fecure their 
 difcourfe from indecent levity, good fenie 
 will ftamp dignity on it, fprightlinefs will 
 infufe pleafantry into it, and the intimacies 
 
 ' for her own ufe, but for the whole community. There 
 ' is no diftindtion between a private and a common intereit. 
 ' An ant does not work for herfelf, but for the fociety." 
 ' Though they never go into any other hole but their own, 
 ' yet they are very ready to help one another out of their 
 ' holes. They put down their loads at the entrance of a 
 ' neighbouring neft ; and thofe that live in it carry- them 
 ' in. They keep up a fort of trade among themfelves. 
 ' TThey lend their corn, they make exchanges, and are 
 '' always ready to ferve one another." 
 
 Guardian, N 156 and 157. 
 
 The ingenious Mr. Smeatbman's account of the Termites 
 or White Ants in Africa, confirms the credibility of the- above 
 relation ; and affords a great deal of entertaining in- 
 formation on this fubjeft. 
 
 See Philofoph. Tranfafl. Vol. Ixxi. Paper xi. p. 139. 
 
 of
 
 Dome/tick- Friendfkip. 485 
 
 of domeftick-friendfhip will give it an eafe 
 and freedom fcarce to be met with any 
 where elfe. 
 
 There is a kind of language fome happy 
 people are accuftomed to, in the common 
 intercourfes of life, and when employed 
 about the affairs of the houfe, that hath a 
 tincture of fweetnefs and gentlenefs in it 
 admirably exprellive of the good-will they 
 bear to each other. No loud vociferation, 
 no harfh founds, no angry words grate upon 
 your ear : all is foft, placid, and harmonious. 
 Their queftions and replies, their requefts 
 and commands, yea, their very reproofs 
 and exclamations, are fo worded, and ut- 
 tered with fuch a tone, as mews they are 
 on the moft friendly terms with all about 
 them. How happy where this mode of 
 converfe is habitual to the feveral members 
 of a family ! Scarce a moment pafles in 
 fuch an houfe without a mutual exchange 
 of agreeable fenfations, by the medium of 
 pleafant looks, or eafy and engaging lan- 
 guage. On the contrary, when they who 
 prefide affect, through a miftaken idea of 
 their authority, a haughty magifterial kind 
 of addrefs, rather adapted to extort homage 
 than to conciliate affection > and when they 
 whofe bufinefs is to obey, mingle morofenefs 
 and referve with all their expreilions of 
 I i 3 refpect
 
 486 Dome/tie k-Friendfhip. 
 
 refpect and duty, how great is the unhap- 
 pinefs ! Little real friendmip is to be x- 
 pecled in a dwelling, where pride and ill- 
 nature have given fuch a caft to the familiar 
 intercourfes of it. 
 
 But it is not the paffing intercourfes of a 
 moment that I have here chiefly in my eye. 
 Frequent opportunities of continued dif- 
 courfe return, fuch as at the table, or other 
 hours of recefs from bufinefs. On thefe 
 occafions, in a family of love, domeftick 
 pleafures will be enjoyed in the ampleft and 
 moit endearing manner. Around the feftive 
 board, crowned with the fmiling bounties 
 of Providence, we thall fee them difcourfing 
 with eafe and chearfulnefs, unembarrafTed 
 with modes and forms, and free from the 
 painful reftraints of jealoufy and referve. 
 And in a long winter's evening, when the 
 bufinefs of the day is over, we mall fee 
 them around the fire entertaining one ano- 
 ther, not with malevolent talk about their 
 neighbours, nor with idle infipidjomances^ 
 and plays ; but with infirudlive and en- 
 livening difcourfe on fome fubject in hiftory, 
 morals, or religion. How exquifitely pleaf- 
 ing muft the friendly intercourfes of fuch a 
 little party be ! Here is no dull melancholy, 
 no cold referve, no contentious animofity. 
 
 Eafe,
 
 Domeftick-Fr lend/hip. 487 
 
 Eafe, good - nature, and love fhed their 
 fvveet and balmy influence over the com- 
 pany. Every one contributes his quota 
 either of folid reafoning, pertinent ob- 
 fervations, or agreeable wit and pleafantry. 
 Sentiments and paffions alike improving 
 and endearing are mutually exchanged, and 
 all arife, at the proper hour, from this ra- 
 tional and delightful entertainment wifer, 
 better, and happier. 
 
 The ftated exercifes, too, of religion in 
 fuch a family, may very well be confidered 
 as expreffions of domeftick- friendship, as 
 well as devotion towards God. Religion 
 has a mighty influence in forming friend- 
 fhips, and adding Strength and permanence 
 to them. The pious effulions of a devout 
 heart in focial prayer and praife are not only 
 acceptable to God, but have a foothing, 
 benevolent, and uniting effect in regard of 
 thofe who concur in fuch acts of wormip. 
 Where a family enters into the fpirit of 
 thefe duties, and Chrift agreeably to his 
 bleflfed promifc is " in the midft of them 2 ," 
 methinks, it is impoflible that they mould 
 arife from their knees without feeling that 
 they love one another, and being iweetly 
 
 z Matth. xviii. 20. 
 
 I i 4 difpofed
 
 488 Domeftick-FriendJhip. 
 
 difpofecf to render each other all the kind 
 offices in their power. The nobleft friend- 
 fhip prevailed, as we have had occafion 
 more than once to obferve, in the houfe of 
 Lazarus at Bethany. Figure to yourfelf 
 the Saviour entering it as their gueft, Mary 
 fitting at his feet, and the reft of the family 
 hanging with attention on his lips ; they 
 proposing queftions, and he anfwering 
 them ; both he and they mingling their 
 joys and forrows, and all of them forming 
 as it were one foul. Figure to yourfelf, I 
 fay, this pleating fcene, and tell me whether 
 the entertainment muft not have been di- 
 vine. How did friendmip here difplay her 
 glories in the higheft perfection ! Further, 
 Particular intimacies are fometimes 
 formed in families between brothers and 
 fifters, or others, which open the way to a 
 freedom of religious difcourfe fcarce to be 
 expected in a larger company. The religion 
 of the heart is of a {by, modeil, and referved 
 complexion : it retires from publick view, 
 and in many inftances can hardly be pre- 
 vailed on to difclofe itfelf to bofom friends. 
 But fometimes, as I faid, it fo happens that 
 two or three in a houfe can be more free 
 with one another on thefe matters than with 
 any befides. And the effect of fuch free- 
 dom
 
 Domeftick-Friendfhip. 489 
 
 dom to folve their mutual doubts, alleviate 
 their troubles, heighten their joys, and 
 unite their afFedions, is conliderable. You 
 (hall fee them, in fome retired room or fo- 
 litary walk, laying open their moft fecret 
 thoughts to each other, and thereby re- 
 lieving themfelves of a burden that would 
 othervvife be unfupportable -, or elfe pouring 
 into each other's bofoms pleafures which 
 are heightened by being communicated. 
 Friendmips of this fort have been productive 
 of the greatefl good. Virtue has thus, in a 
 courfe of time,been drawn from concealment 
 into publick view. Religion in its infant 
 ftate has been nurfed and reared. And rno- 
 deft youth have been prepared for important 
 fervices in life.- One more expreflion of 
 domeftick-friendihip remains to be men- 
 tioned, and that is, 
 
 5. And laftly, Rejoicing in one another s 
 'welfare. 
 
 Where love prevails there is an union of 
 intereft, and where intereft is united, the 
 joys as well as the forrows of one party are 
 felt by the other : they are the joint flock 
 of both. Wherefore, in a family of love, 
 the pains and pleafures of every individual 
 are in continual circulation through the 
 houfe. And, as we have obferved of the 
 
 former,
 
 490 Domeftick-Friendfhip. 
 
 former, that they are alleviated, fo it is 
 true of the latter, that they are heightened 
 by being communicated. It is impoffible 
 that each one mould have a hearty affection 
 for the other, and not be gratified by every 
 agreeable circumftance that turns up in 
 their favour. Now this being the cafe, a 
 large family of the character we have been 
 defcribing, is almoft fure of enjoying a con- 
 fiderable degree of happinefs. For it is 
 much if fome one does not poflefs health, 
 cafe, pleafure, honour, or fome other bleffing, 
 either temporal or fpiritual j and the reft, 
 having a hearty good-will to him, muft of 
 confequence be (harers with him in thefe 
 bleffings. But if they all poffefs fome this 
 and fome that enjoyment, how happy muft 
 they make one another by a mutual parti- 
 cipation of fo large a portion of good ! And 
 how muft the pleafure refulting from the 
 very exchange augment the happinefs ! In- 
 deed, the happinefs would be too great for 
 the prefent life, if there were not a fea- 
 fonable intermixture of occafional pains and 
 for rows. 
 
 Here imagination might prefent many 
 pleafing fcenes to our view for the illuftration 
 of the fubjecl. Suppofe, for inftance, the 
 mafter of the family to have met with fome 
 
 unexpected
 
 Domejlick-Friendfhip. 491 
 
 unexpected fuccefs in his worldly affairs. 
 Providence fmiles on his prudent fchemes 
 and honeft labours, and pours a rich variety 
 of wealth into his grateful bofom. The 
 effedt is not only felt in the liberal fupply 
 which every branch of the family receives, 
 but in the chearfulnefs that appears on all 
 their countenances. Penury driven out of 
 doors, and with it the anxieties it occafions, 
 joys fucceed which are the common lot of 
 the whole houfe. If any one of them, 
 brought down by ficknefs to the gates of 
 death, is reftored to health, how do they 
 all exult in the event ! The tidings are in- 
 ftantly told by their happy looks and their 
 congratulatory embraces. ' We had juft 
 loft' our father, our mother, or our child ; 
 but Providence has given him back again 
 into our arms, let us rejoice and be glad.' 
 If a new alliance is formed, a daughter given 
 in marriage, or a fon agreeably fettled in 
 life ; the houfe refounds with feftivity, and 
 the happy young people are crowned with 
 a thoufand good wifhes and prayers from 
 every quarter. If a prodigal, that has dii- 
 graced his family, and made them wretched 
 by his folly and fin, returns to his duty ; a 
 flood of joy pours in upon them. The 
 fatted calf is killed, they eat, drink, and are 
 
 merry :
 
 492 Domeftick-Friend/hip. 
 
 merry : for, fay they, " Our brother was 
 " dead, and is alive again j was loft,, and 
 " is found 3 ." To a houfe that fears God 
 what pleafure mufb it afford, to fee this or 
 that member of it, that had been thought- 
 lefs about his beft interefts, become wife 
 unto falvation ! Or to fee this or that per- 
 fon who had been overwhelmed with fad- 
 nefs on account of his future ftate, emerge 
 thence into the enjoyment of the fweet and 
 refined pleafures of religion ! 
 
 But befides thefe more considerable in- 
 fiances of the divine favour and goodnefs, 
 which create general pleafure in a family, 
 there are joys of a leiTer kind which are in 
 continual circulation agreeable feelings, 
 I mean, excited by their mutual pleafant 
 looks, chearful words, and good-natured 
 adtions. When all are aiming to banim 
 melancholy, and to make one another 
 happy, and the falutary aim is every mo- 
 ment to be read in their countenances, gef- 
 ture, and language ; it is impoffible that the 
 apprehenfion of this mould fail of creating 
 pleafure in each bofom. And thus pleafure 
 accumulates on pleafure, and all is the re- 
 fult of this domeftick - friendship we are 
 
 a Luke xv. 32. 
 
 recommending.
 
 Dome/lick- Friendjhip . 49 3 
 
 recommending. " How good then and 
 " pleafant is it for brethren to dwell to- 
 ' gether in unity !" 
 
 PART III. 
 
 HAVING confidered the grounds, and 
 enumerated fome among many others of the 
 pleafing expreffions of domeftick-friendmip, 
 fuch as, Forbearance, Sympathy, Affiftance, 
 Converfation, and a mutual exchange of Joys, 
 it remains that we now, 
 
 THIRDLY, Subjoin a few directions 
 for the cherishing and promoting this hearty 
 good-will in the feveral members of a fa- 
 mily towards each other. 
 
 i. Let the interefl of the whole be pre- 
 ferred to that of a part. 
 
 This principle, founded in the trueft rea- 
 fon, ihould be regarded in all foeial, efpe- 
 cially domeftick, connections. The interefl:, 
 at leaft the imaginary interefl, of one in a 
 family often clafhes with the welfare of the 
 whole. This is the cafe when an individual 
 is fet upon gratifying his paffion for per- 
 fonal eafe, pleafure, and emolument ; and 
 declines all active and painful exertions for 
 the general good. Such conduct may in- 
 5 volve
 
 494 Domeftick-FriendJhip. 
 
 volve the whole houfe in ruin : it will how- 
 ever moft certainly prove a great obftruction 
 to its happinefs. On the contrary, if the 
 maxim we have laid down be regarded, and 
 individuals are difpofed to deny themfelves 
 for the fake of others, and to exert all their 
 ability to promote their welfare ; the general 
 fund of happinefs will be augmented, and 
 the oppofite evils refulting from a felh'fh 
 temper prevented. 
 
 But to give effecl to this maxim fome- 
 ihing further is neceffary than coolly proving 
 its reafonablenefs. We muft endeavour to 
 infpire one another with a generous bene- 
 volent fpirit. Social feelings are exquifitely 
 foft and pleafing. Happy man whole bo- 
 fom glows with love to all his fellow- crea- 
 tures, efpecially thofe to whom he is thus 
 nearly allied ! How can a human heart be 
 an utter flranger to this paffion ! How can 
 the feveral members of a family be in- 
 different to each other's welfare ! How can 
 any one be fo entirely wrapt up in himfelf, 
 as to prefer a little perfonal gratification to 
 the content and happinefs of the whole ! 
 Such a temper as this is bafe to the laft de- 
 gree. It is totally inconfiftent with all idea 
 of friendmip. It is inimical to all focial 
 connections. And it renders a man utterly 
 5 unworthy
 
 Domeftick-Frltndft'ip. 495 
 
 unworthy of all the benefits of fociety. He 
 who is of this caft is rather a brute than a 
 man, and is rather to be munned with hor- 
 rour than tolerated by candour. 
 
 But it were eafy to prove, ft range as it 
 may feem at firft view, that publick intereft 
 is in effect private intereft : that is, publick 
 intereft is the aggregate fum of private in- 
 tereft. He therefore who ftudies the wel- 
 fare of the whole, fludies the welfare of 
 every part, and of confequence his own 
 welfare. And by purfuing his own welfare, 
 in this connection with that of others, he is 
 much more likely to fecure his object than 
 if his attention were wholly fixed to him- 
 felf. Befides, the perfonal good he thus 
 gains is mightily enhanced in its value by 
 its being intermingled with the general 
 good. How fweet and enlivening to an 
 ingenuous mind thofe joys which are mared 
 in common with others ! The force of this 
 argument, addrefled you fee to felf- inter eft, 
 every one muft feel. Let parents then and 
 children, brothers and fifters, mafters and 
 fervants, be perfuaded all of them " to look 
 " not on their own things/' as the apoftle 
 exprefTes it, " but alfo on the things of 
 "others 5 ." Forego, Sirs, this and the 
 
 * Philip, ii. 4. 
 
 other
 
 49 6 T)omeJlick-Friendfoip. 
 
 other advantage of a private kind for the 
 good of the whole, and depend upon it 
 you will in the end be the gainers thereby. 
 
 2. Let the affairs of the family be con- 
 ducted with regularity, and every one not 
 only know his proper ftation but be con- 
 tented with it. 
 
 As tranquility, peace, contentment, and 
 happinefs are ideas intimately connected 
 with friendship, fo whatever tends to pro- 
 mote thefe pleafures is of ufe to ftrengthen 
 and confirm the band of domeltick union. 
 In all focieties there are bufinefles of various 
 kinds to be tranfacted. Every one has his 
 department of fervice, and upon a due at- 
 tention to it depends not only the profperity 
 of the whole, but the comfort of every in- 
 dividual. So it is in families. To the 
 mafter it belongs to fuperintend the general 
 interefts of the houfe, and to enforce obe- 
 dience to its laws and orders. The office 
 of the miftrefs is to look after her houfehold 
 affairs, and fee every thing conducted with 
 prudence and ceconomy. The children 
 have each of them their duty, and the 
 fervants theirs. No one mould invade the 
 province of another, but all know the part 
 they have to act; how this and that bufinefs 
 is to be done, and the fit feafon for it. 
 
 And
 
 Domeftick-Frkndflnp. 497 
 
 And as Providence has defHned every one 
 to his proper ftation in the family, pointing 
 out to each his duty by the age, character^ 
 abilities, and rank he holds ; fo every one 
 fhould make up his mind to his particular 
 flation, not envying thofe above him, or 
 carrying it haughtily towards thofe beneath 
 him. Matters thus conducted, the affairs 
 of the houfe will go on fmoothly and prof- 
 peroufly, each will have his fhare of tran- 
 quillity and pleafure, and fo the happy union 
 of the whole every day acquire additional 
 firmnefs. Thus order will beget peace, 
 peace contentment, contentment happinefs, 
 and happineis union and love. 
 
 " A houfe divided againft itfelf," fays 
 our Saviour, *' cannot ftand V But what 
 is it that creates divifion ? Not merely the 
 fiercer pailions of malevolence and refent- 
 ment. Sedition, in thefe lefler as well as 
 larger communities, is often the fruit of 
 mal-adminiftration in thofe whofe bufinefs 
 it is to govern, and of floth and difcontent 
 in thofe whofe duty it is to obey. If no 
 order is obferved in a family, and none are 
 difpofed to attend regularly to their duty, 
 who can wonder that in this lawlefs ftate of 
 
 c Matth. xii. 25. 
 
 K k domeftick
 
 49 & Domeftick-FrienJJIjip. 
 
 domeflick fociety the feeds of difcontent 
 and peevifhnefs mould fpring up, and before 
 it is long ripen into animofity, faction, and 
 ruin ? And this leads me, 
 
 3. To inculcate the great duty of every 
 one's endeavouring to get the due command 
 of his temper. 
 
 Self-government is of thelail confequence 
 to the welfare of fociety in general, and to 
 a man's own perfonal honour and happinefs 
 in particular. But we are here fpeaking of 
 it in reference to domeftick peace and friend- 
 ihip. Suppofe felf-conceit and obftinacy to 
 prevail in a family, how tremendous muft 
 be the effect ! Each one, fully perfuaded 
 he is right, will at all events have his way. 
 The mafter angrily infifts that the children 
 and fervants fhall in every inftance fubmit ; 
 and they again, lofing fight of the duty 
 they owe the mailer, think it hard that 
 their will (hould not in this or that cafe be 
 complied with. Their will is oppofed 
 they rebel and what is the refult ? Can 
 we be at a lofs one moment to determine ? 
 The fpark kindles into a flame, the flame 
 fp reads through the houfe, and, if prudence 
 and good-nature do not immediately in- 
 terpofe to check its progrefs, a total and 
 terrible conflagration enfues. 
 
 Friendship
 
 . Domeftick-Fritndfhip. 499 
 
 Friendmip is the generous offspring of 
 xvifdom, humanity, and religion. It is a 
 plant of tender growth, and muft be culti- 
 vated with attention and care. The (harp 
 winds of frowardnefs and felf-will, if not 
 guarded againft, will nip it in the bud. 
 Sincere and prudent friends, therefore, will 
 fee it their intereft to fubrnit to one another 
 in many points wherein their judgments 
 differ. They will fubmit upon the wife 
 and falutary principle, that, .though the 
 meafure is wrong, the_niconvenjence of it 
 jiad_better_be_en dared than a good^under-^ 
 ftanding hazarded.^ And ought not fuch 
 reafoning to prevail in families ? Should not 
 every member of the houfe be difpofed to 
 fubmit to the opinion and inclination of 
 the reft, fenfible that the confequence of 
 obftinately adhering to his own pleafure, 
 may be infinitely detrimental to the hap- 
 pinefs of the whole ? As ajiabit of yielding^- /- 
 is truly glorious to him who has acquired 
 it, fo it is fruitful of the mod noble and 
 happy confequences to thofe about him. 
 It effectually prevents difunion, and draws 
 the filken knot of friendfhip fo clofe that 
 no art can unloofe it. The frequent fa- 
 crifice of pique and ill-humour, if mutual, 
 will beget fuch paflionate love to one ano- 
 K k 2 thcr
 
 5QQ Domeftick-Friendfiijr. 
 
 ther as no attempt from the demon of crif- 
 cord can fubdue. The children will love 
 even to diftraction the parents that can now 
 and then relax their authority, and yield, or 
 at Jeaft feem to yield, to their opinions and 
 perfuafions. Such conduct too will bind fer- 
 vants, ingenuous fervantslmean, morefirmly 
 to their matter's intereft than the ftrongeft 
 cords of rigour and authority. But at the 
 fame time it mould be carefully remem- 
 bered, that the age, character, and ftation 
 of thofe who preiide entitle their opinion 
 upon every matter to greater refpect than 
 that of any inferior. Indeed the peace of a 
 family requires in moft cafes an abfolute 
 fubmiflion to their opinion, when fuch fub- 
 miffion is infifted on. An-d I may add, that 
 the miftaken opinion of fuperiors, in moft 
 inftances, ought rather to be acquiefced in 
 than the authority of the houfe difputed, its 
 order deranged, and its tranquility invaded. 
 If then there be any thing defirable and 
 important in dorneilick union, let us be per- 
 fuaded, each one of us, to reflrain, correct, 
 and fubdue our natural tempers. Let us 
 take pains to that end. Let us guard againfl 
 every expreffion of peevifhnefs and fretful- 
 nefs, and particularly the rugged ill-na- 
 tured efforts of obftinacy and felf-will. Let 
 
 us?
 
 Dome/tick- Friendfoip . 501 
 
 us confider with ourfelves the real glory we 
 {hall gain by fubmitting, the great utility of 
 every act of felf-denial to the purpoie of 
 meliorating our tempers, and the eflential 
 fervice we fhall render our families by our 
 meeknels and forbearance. The laft par- 
 ticular of advice to be propofed is, 
 
 4. To make Religion our grand object. 
 
 The favourable afpect which religion 
 bears to domellick- friendship muft ilrike 
 the moft fuperficial obferver. Nor do I 
 know where to begin or where to end, when 
 I attempt to difplay its excellencies in their 
 reference to the matter before us. It teaches 
 us, that God is love, that man was formed 
 for ibciety, that disunion is one of the main 
 evijs refulting from our apoftacy, that our 
 Saviour came down from heaven to reconcile 
 us not only to God but to one another, to 
 create peace on earth and good- will among 
 men, to break down the middle wal,l of 
 partition between us, and to make thole, 
 who had been ilrangers and foreigners to 
 each other, fellow-citizens and members of 
 the houfehold of God. Thefe great truths 
 it holds up to our view, poflefling us of 
 every poffible argument to difluadc us from 
 wrath, bitternefs, and malevolence, and of 
 every imaginable motive to difpofe us to 
 K k 3 the
 
 j 02 Domeftick-Friendfhip. 
 
 the practice of forbearance, gentlenefs, and 
 love. It remonftrates againft our angry 
 pafiions, and pleads with our tender and 
 focial feelings, by the bowels of Chrift and 
 all that matchlefs love which induced him 
 to endure the greateft evils, in order to re- 
 flore to us this the greateft good, friendfliirj. 
 It prefents us with the nobleft examples of 
 families in earlier and later times, which 
 have been rendered truly happy, and have 
 acquired no fmall honour, by paying a due 
 attention to its facred dictates. It leads us 
 into the tents of the antient patriarchs, the 
 colleges of the Ifraelitifh prophets, and the 
 habitations of the primitive chriftians - 3 and 
 exhibits therein fuch pleafing fcenes of do- 
 meftick fimplicity, concord, and love, as 
 cannot fail of charming every heart that 
 pofleffes the leaft degree of feniibility. And 
 'having thus entertained us here on earth in 
 the houfes of a Lazarus at Bethany, a 
 Prif cilia zn&Aqmla at Corinth, an elefl Lady* 
 and an hofpitable Gaius ; it conduces us to 
 the fair manfions above, where God the 
 Father dwells, " of whom the whole family 
 " in heaven and earth is named ;" \vherc 
 Chrift the elder brother of the houfe ap- 
 pears in all his glory, and where the ge- 
 neral afiembly and church of the firft-born 
 
 are
 
 Domeftick-Friendftip. 503 
 
 are all united in the fweet bands of do- 
 meftick-friendmip bands which neither 
 fin nor Satan fhall ever tear afunder. 
 
 Do we then wilh to enjoy this inefti- 
 mable bleffing in the tents Providence has 
 pitched for us here on earth ? Let us wel- 
 comeihe noble gueft I have been defcribing 
 into our hearts, give him the moft chearful 
 entertainment there, and fuffer him never 
 to depart thence. To thefceptre of religion 
 let us oblige all our angry, &lf- willed, and 
 difcordant paflions to bow, to its authority 
 let us render uncontrolled obedience, and 
 its favour let us cultivate as the chiefefl 
 good. So will peace be within our walls, 
 and profperity tvithin our dwellings. And 
 io will our friends and neighbours, while 
 they are the witneifes of our happinefs, fay, 
 *"* Behold, how good and how pleafant it is 
 " for brethren to dwell together in unity. 
 '* It is like the precious ointment upon the 
 " head, that ran down upon the beard, 
 " even Aaron's. beard, that went down to 
 " the ikirts of his garments. As the dew 
 " of Hermon, and as the dew that defcended 
 ** upon the mountains of Zion, for there 
 " the Lord commanded the bleffing, even 
 *' life for evermore." 
 
 K k 4 Let
 
 504 Domeftidz-Friendfoip . 
 
 Let us now clofe the whole with a few 
 reflections. 
 
 I. The wifdom and goodnefs of divine 
 Providence is admirable in ib difpoling 
 things, as that men mould be naturally and 
 almoft necefiarily led into the enjoyment of 
 this great bleffing of domeftick-friendihip. 
 
 Man was made for fociety, and friendthip 
 is the nobleft cordial of human life. It is 
 the duty and intereft of all to love one ano- 
 ther, and were the original dictates of na- 
 ture duly attended to, malevolence and con- 
 tention would have no exiftence in our 
 world. But alas ! the complaint we often 
 hear is too true, that there is little friend- 
 ihip among mankind at large. Domeftick 
 connections however, depraved as human 
 nature is, oblige men by a kind of neceffity 
 to be friendly to each other. And though 
 there may poffibly be many houles where 
 the demon of ftrife hath creeled his ftandard, 
 and fcatters deflruction around him, yet 
 friendmip reigns in all its glory in fome 
 happy habitations, and there is the appear- 
 ance of it in moft. 
 
 Now this is owing to that wife arrange- 
 ment of Providence we have been confi- 
 dering. God has fo formed men as that 
 they cannot fubfift other wife than in do- 
 me/lick
 
 Dome/lie k-Friendfhip. 505 
 
 meftick connections. Thefe relations are 
 the fruit of his will and appointment : and 
 tending, as they diredly and powerfully do, 
 to the great object of uniting in the moft 
 harmonious bands parents and children, 
 brothers and fitters, matters and fervants, 
 the hott and his guett, they afford a ttriking 
 proof of his infinite benignity. Thus has 
 he alleviated the evils incident to human 
 life, and mingled chearfulnefs and pleafure 
 with the toils and troubles men are deftined 
 to endure in their journey through this 
 world. Go we among the favage tribes of 
 America, or the more civilized nations of 
 Europe, we find thefe little communities 
 fublifting in much the fame manner, and 
 enjoying family-pleafures in pretty nearly 
 the fame proportion. The reverfe of which 
 would in all probability be the cafe, if the 
 interetts of individuals were not thus com- 
 bined, and nature did_not lead them by an 
 invincible kind of jnftindtjn to jhefe friendly 
 ailbciations % 
 
 2. It is further to be remarked, that as 
 the grounds of dorneftick-friendihip are laid 
 in nature, fo divine revelation affords all 
 imaginable fupport and encouragement to 
 an inftitution which is thus manifettly of 
 God. 
 
 Nature
 
 506 Domefltck-FriendJhip. 
 
 Nature and the .bible are, in this refpecl: 
 as well as every other, in perfecl: harmony 
 with each other. The dodtrines, precepts, 
 and hiftories of holy writ all tend to pro- 
 mote peace on earth, and good-will among 
 men : but they bear an afpe<5t peculiarly 
 favourable to the interefts of domeflick life, 
 which is the bafis of all other focial con- 
 nections. 
 
 Families are here announced as focieties 
 which God hath eftablifhed for the nobleft 
 purpofes both civil and religious. The 
 duties of men in this relation are clearly 
 laid down, .and enforced by various motives. 
 The bleffed God, in allufion to this firft 
 arrangement of nature, is defcribed as the 
 Father of a numerous family, taking the 
 moil tender care of his children, bearing 
 with them, forgiving them, converfing with 
 them, and providing in a thoufand ways 
 for their fupport and happinefs. Men are 
 addrefled as brethren of one another, and on 
 this ground exhorted to the various duties 
 of tender love, fympathy, and friendship. 
 In the character, too, of fervants they are 
 admonimed to all thofe offices which they 
 owe to God their divine Mafter, and to the 
 children of his family. The patriarchs 
 with their numerous defendants are held 
 * U P
 
 Domeftick-Fr-iendfhip. 507 
 
 up to our view in this relation, difcharging 
 the duties and enjoying the comforts of do- 
 meftick life. The Ifraelites are defcribed 
 as one family, collected under the wing of 
 Jehovah their Father, and ferved by angels 
 and miniftering fpirits, fent forth to defend 
 and blefs them. Under this figurative idea 
 the church of Chrift is reprefented, and 
 their numerous duties, honours, and privi- 
 vileges, placed in the moft inviting and 
 pleating light. And from earth the fcrip- 
 tures lead us up to heaven, and mew us the 
 IJlefTed God, in all the charms of an indul- 
 gent parent, encircled by his numerous off- 
 fpring, for ever happy in the enjoyment of 
 his favour, and the raviming delights of 
 domeftick-fociety. So well does the lan- 
 guage of infpiration agree with that of na- 
 ture, in regard of the grounds of family 
 union and friendmip ! 
 
 And this agreement between the one and 
 the other is no inconfiderable prelumptive 
 fthe truth pf revelation. Let 
 
 __ _ 
 
 the man who has attentively read his bibte 
 fay, whether it is not the objed of this 
 book, having firft confulted the effential in- 
 tereft of individuals , to promote and cherifli 
 by the moil powerful argumerrts_that do- 
 meftick union which nature inculcates. He 
 
 who
 
 50 $ Domejlick-Friendflnp. 
 
 who enters into the fpirit of this facred 
 volume, inftead of tearing afunder thefe 
 fvveet and pleafant bands of fociety, will feel 
 himfelf difpofed to enlarge and ftrengthen 
 them to the utmoft of his power. Which 
 leads me to obferve, 
 
 j 3. And laftly, that every thing which 
 tends to derange this original conftitution 
 of nature is highly offenfive to God, and big 
 with the moft fatal miferies to mankind. 
 
 That form of government, be it what it 
 may, that endangers the happinefs, fecurity, 
 and existence of domeftick fociety, is a bold 
 invafion on the rights of nature. Dejpot-ifm, 
 by depriving men of their liberty and pro- 
 perty, or at leaft rendering the poiTelfion of 
 them infecure and precarious, is guilty of 
 this great evil ; and is therefore an offence 
 againft the fup'reme will and authority of 
 God. Both profane and facred hiftory have 
 told us, in lines written with blood, what 
 havock has been made on the peace and 
 happinefs of domeftick life by an infatiable 
 luft of power. See the houfe of the peafant 
 laid wafte, the man (ion of the more wealthy 
 torn from its foundation, families difperfed, 
 and their very names obliterated ! What a 
 eurfe on mankind is war] and how tre- 
 mendous an account have they to give, who, 
 
 ta
 
 Domeftlck-'Friendfh'ip. 509 
 
 to gratify their ambition, cruelly fport with 
 the rights of mankind, and impioufly fub- 
 vert thefe little communities, which owe 
 their exigence and eftablifhment to the pe- 
 culiar attention and regards of the merciful 
 God! 
 
 But it is not only the lawlefs ambition 
 and cruelty of princes that we have here to 
 complain of. There are doctrines, too, which 
 tend to divide mankind, to diflurb the peace 
 of families, and to endanger the very exift- 
 ence of domeflick fociety. We cannot enu- 
 merate them particularly : there are two 
 however that muft not be omitted The 
 Celibacy of the Romim church on the one 
 hand and the unnatural and unfriendly 
 doctrine of Polygamy on the other. The 
 former of thefe tends to the extinction of 
 domeftick fociety, and the latter to the total 
 derangement and fubverfion of all its plea- 
 fures. Had thefe doctrines been found in 
 the bible, the enemies of revelation would 
 not have failed to apply them to the pur- 
 pofe of bringing its authenticity into 
 queftion. They would have fet nature and 
 chriftianity at variance, and not doubted 
 but in the fcuffle the latter would fufFer dif- 
 grace, if not. total ruin. But it is a fact 
 which we have already afTerted, and will 
 
 again
 
 5 i o Dome/tick- Frtendjlnp . 
 
 again affirm, that the religion of Jefus is 
 an advocate not only for perfonal but do- 
 mefKck-friendfhip. Not a word is to be 
 met with here to difcountenance that firft 
 great law of nature which leads mankind 
 into conjugal union, and pofTefles them of 
 all the fweet and rational pleafures that re- 
 fult thence. On the contrary, Antichrift 
 is defcribed when he comes, as " forbidding 
 tf men to marry," a-nd thus offering violence 
 to the exprefs command of God d . Nor is 
 there a word to be met with to authorize 
 the practice of a plurality of wives, which, 
 were it to prevail, would degrade the fofter 
 fex from that rank which Providence meant 
 they mould hold in the intellectual world, 
 would give vigour to the caufe of defpotifm 
 and tyranny, and convert the houfe our text 
 fo fweetly defcribes into a horrid fcene of 
 anarchy and wretchednefs. What then are 
 they doing who maintain thefe doctrines* 
 and endeavour lo propagate them in the 
 world ? They are fapping the foundation 
 of a moil beautiful iuperftructure which 
 God himfelf has raifed. Or if they furTer it 
 to ftand, inftead of faying, as our Saviour 
 commanded his difciples to fay, " Peace be 
 
 * i Tim. iv. 3: 
 
 " tO
 
 Domeftick-Friendfiip . 511 
 
 <s to this houfe," they bid detraction, envy, 
 malice, ftrife, and every evil work enter 
 into it. 
 
 In fine, all that conduct in individuals 
 that tends to diflblve relations which God 
 has eftablifhed, to fet iimilar characters at 
 variance, to confound the interefts and 
 difturb the repofe of families, and thereby 
 to increafc and magnify human evils; is 
 highly criminal, and will not fail, as the 
 fcriptures allure us, to bring down the 
 righteous judgments of Heaven on thofe 
 who are impenitently guilty of it. Let us 
 then be perfuaded to contribute all that lies 
 in our power to the promoting that union 
 among families here on earth, which is both 
 a pleafmg emblem and happy omen of that 
 everlafting friendfhip which lhall be enjoyed 
 by all the family of God, in the houfe which 
 their Father hath prepared for them in the 
 world above. 
 
 DISCOURSE
 
 DISCOURSE X. 
 
 Hofpitality. 
 r y 
 
 i 
 
 I P E T. iv. 9. 
 
 t^ Hofpitality one to another, ivit/jouf 
 grudging. 
 ' 
 
 EN the church of Chrift is 
 ^ held up to our view, as it fre- 
 | quently is in fcripture, under 
 the notion of a Hcufebold, the 
 firft idea that ftrikes our attention is that of 
 Friendfitp.. How fweet the harmony that 
 prevails, or ought to prevail, in the family 
 of which God is the father, Chrift the elder 
 brother, the excellent of the earth the chil- 
 dren, and angels the ferv ants ! But, this 
 idea difmifTed, that which fticceeds to it is 
 Hofpitality. The doors of this houfe which 
 God hath built, and not man, are thrown 
 2 open,
 
 Ho/pjta/ify. 5 i 3 
 
 Open, every ftranger that enters meets with 
 a hearty welcome; yea, the fervants are fen t 
 out into the highways and hedges to compel 
 men to come in e . Such is the benignity of 
 the great houfeholder, and fuch the gene- 
 rofity that breathes through the gracious 
 invitations of the gofpel ! Can it be won- 
 dered then, that the firft minifters of this 
 gofpel, having delivered their meffage, and 
 perfuaded men to come and partake of this 
 the nobleft entertainment; mould exhort the 
 happy guefts, in the language of the text, 
 to " ufe hofpitality one to another, without 
 " grudging ?" The apoftle Peter had been 
 often fed at the table of his divine Matter, 
 the bounty he there partook of had kindled 
 an inextinguimable flame of charity in his 
 breaft, and that flame he ardently wifLed to 
 communicate to every bofom that fhared 
 the fame bounty with him. May this flame 
 be kindled in each of our hearts ! 
 
 We have difcourfed at large of the Friend- 
 flip which ought to prevail in chriflian fa- 
 milies, and are naturally led from thence to 
 recommend the duty of Hofpitality. The 
 connection of the words chofen for this 
 purpofe, merits our particular attention. 
 
 e .Luke xiv. 2%. 
 
 L 1 The
 
 5 1 4 Hofpitality. 
 
 The apoftle had reprobated in very fevere 
 terms the kind of hofpitality, falily fo called, 
 which obtained among the pagans their 
 excefs of wine, retellings, banquetings, and 
 abominable idolatries. Of the chriftians thefc 
 pagans were ufed to fpeak in the moft re- 
 proachful manner, becaufe they ran not with 
 them to the fame excefs of riot. But, fays 
 the apoftle, thefe miferable debauchees who 
 laugh at your temperance, mall fhortly give 
 an account of tbemfelves to him that is ready 
 to judge the quick and the dead. For, to this 
 purpofe was the gofpel preached to the Gen- 
 tiles who were dead in fin, as well as to 
 you; that fuch of them as are recovered 
 from this wretched ftate, however judged 
 and reviled like you by their ^former com- 
 panions, might henceforth live a truly fpi- 
 ritual and divine life f . So he goes on to 
 
 remind 
 
 f There is a confiderable difficulty in determining the 
 true fenfe of this pafiage. Some have fuppofed, that by 
 them that are dead the apoitle means fuch chriiHans as then 
 fuffered martyrdom in the caufe of religion ; and that the 
 fenfe is, ' the gofpel brought good tidings to them, for it 
 aflured them that however their bodies were condemned by 
 men to death, their immortal fpirits mould live together 
 with God in heaven.' Some render the words thus, ' To 
 this purpofe the gofpel was preached to them that are ,dead 
 in fin, that they who are according to men in the flefh, 
 that is, live a fenfual life, may be condemned ; and they 
 
 who
 
 Ho/vitality. 5 1 5 
 
 remind chriftians, that there will quickly 
 be an end to all the vain pleafures and con- 
 cerns of the prefent life ; and that therefore, 
 they jhould be fober and watch unto prayer. 
 And above all things, adds he, be careful to 
 maintain fervent love to one another; for love 
 will cover a multitude of fins : it will induce 
 you to find out the heft excufe you can for 
 the fins of others, and will encourage a 
 chearful hope in your breads, that through 
 the mercy of God you lliall obtain forgive- 
 nefs for your own nuinberlefs errors and 
 failings. And thus is the admonition in 
 our text introduced Ufe hofpitality one to 
 another, 'without grudging. As if he had 
 faid, ' Though we wiih to confirm you in 
 your juft abhorrence of the intemperate 
 mirth and jollity of wicked men, we do 
 not mean that you fhould be morofe, 
 gloomy, and felfifh. No. Enjoy the good 
 which Providence has beftowed upon you, 
 and be generous and hofpitable to one ano- 
 ther/ 
 
 who live according to God in the fpirit, that is, a holy life, 
 may live, that is, be finally fa ved.' Some think there is a 
 reference here to Ch.iii. 19. and underlLmd the apoitle to 
 fpeak of antediluvian finners, hereon founding an opinion 
 refpeding the felvation of fome of them. 
 
 See Wolf. Cura: Philclog, Dod. in lee. &c. 
 
 L 1 2 Ufe
 
 516 Hofpitatity. 
 
 Ufe bofpitality, or, be ye hofpitable, that 
 is, be ye lovers of ftrange rs 8 : be well dif- 
 pofed to them, receive them into your 
 houfes, entertain them there, (hew them 
 all the kindnefs in your power. As ftrangers 
 the apoftle had defcribed thofe to whom he 
 addreffes this epiftle, in the firft verfe of the 
 firft chapter : and that was the proper de- 
 fcription of the Jews fcattered through the 
 Roman provinces; they were ftrangers in 
 regard of Judaea, their own proper country. 
 But that is not the idea here intended : the 
 original word taken by itfelf means ftrangers 
 in general, thofe who are fuch as not being 
 of our houfe, or among the number of our 
 domefticks. A particular regard, indeed, 
 the apoftle might have to travellers, perfons 
 who came from remote countries; and efpe- 
 cially thofe who were fent out by the 
 churches to preach the gofpel. But it is 
 evident his views are extended further, for 
 he adds, " Ufe hofpitality to one another " It 
 is to be reciprocal among chriftians, fo far 
 as their ability will admit. And it is to be 
 praclifed 'without grudging, without grum- 
 bling h ; in the moft eafy, chearful, and 
 cordial manner. Now in order to fet this 
 
 fubjed
 
 Hofpitality. 517 
 
 fubjeft of Hojpitality in its proper light, we 
 muft confider more particularly, 
 FIRST, Of whom it is required: 
 SECONDLY, To whom it is to be pradifed: 
 THIRDLY, The duty itfelf : and, 
 FOURTHLY, Our obligations to it. 
 FIRST, Let us enquire of whom this 
 duty of Hofpitality is required. 
 
 To this it is replied that the principle is 
 required of all, but the duty itfelf of thofe 
 only whofe circumftances will admit of it. 
 Hofpitality is a fpecies of charity to which 
 every one is not competent. But the temper 
 from which it proceeds, I mean a humane, 
 benevolent, generous temper; that ought to 
 prevail in every breaft. The oppofite of it, 
 a private, felfifh, avaricious difpolition, is 
 moft deteftable. No one in whom it pre- 
 dominates can be a chriftian : indeed he 
 who is of this character is not worthy of the 
 name of a man. Where there is a pro- 
 penftty to covetoufnefs, (and in fome there 
 is naturally a ftronger propeniity to it than 
 in others) reafon and religion teach that 
 every poffible endeavour mould be ufed to 
 overcome it. And if men would but fit 
 down and confider, how contemptible this 
 vice renders them in the eye both of God 
 and man, how effectually it defeats all thofe 
 L 1 3 noble
 
 5- 1 8 Ho/pit ality. 
 
 noble objects of general good which ought 
 to occupy the human mind, what a fure 
 fource it is of anxiety and wretchednefs to 
 him in whofe breafl it prevails, and the ab- 
 folute uncertainty both of the acquifition 
 and continuance of worldly wealth -, if men, 
 I fay, would duly confider thefe things, 
 methinks the tyranny of this accurfed de- 
 mon in their breafts would be fhook, if not 
 totally fubdued. But it is beyond the power 
 of general reafonings and perfualions, to ex- 
 tricate the abject flave to this vice from his 
 chains^ The grace of God, however, will 
 ennoble the fordid mind, raife the affections 
 from low and groveling purfuits, and con- 
 vert a bafe and felfiih into an open and ge- 
 nerous fpirit, The arguments which the 
 gofpel propofes to this end, are admirably 
 adapted to convince the judgment and move 
 the heart. What man who believes that 
 the Son of God from pure motives of com- 
 panion alTumed human nature, and fufFered 
 the vileft death, to fave him from the greater! 
 miferies, can poffibly have a hard, contracted, 
 unfeeling heart ? Entering into the fpirit of 
 this divine truth, and having his infinitely 
 benevolent Saviour in full view before his 
 eyes, his boforn mull needs catch fire, his 
 \vhole foul dilate, and his wide-extended
 
 Hofpitality. 519 
 
 arms embrace all his brethren of mankind. 
 Such is the real character of a genuine 
 chriftian. And a man of this character, if 
 he has it in his power, will be hofpitable. 
 
 But ability is the principal queftion to be 
 difcufled here. Some are miferably poor, 
 and it is not to be expected that their doors 
 fhould be thrown open to entertain Grangers. 
 Yet the cottage of a peafant may exhibit 
 noble fpecimens of hofpitality. Here diftrefs 
 has often met with pity, and the perfecuted 
 an afylum. Nor is there a man who has a 
 houfe to ileep in, but may be benevolent to 
 Grangers. But the particular exprefiions of 
 liberality required of us are to be regulated 
 by our circumftances, of which we mall 
 hereafter more largely fpeak. In the mean 
 time, as it is the wifh of every good man to 
 have it in his power to fall in with the 
 admonition in our text ; it may be of ufe to 
 dwell a few moments on two virtues, of the 
 laft importance to be cultivated to that end: 
 I mean Indujlry and Oeconomy. 
 
 Self-indulgence is the bane of charity, it 
 contracts the foul, and makes it infcnfible 
 to the noble feelings of generous love. And 
 floth, the ufual attendant of felf- indulgence, 
 though it may not inftantly confume a man's 
 property; yet prevents the improvement of 
 L 1 4 it,
 
 520 Hofpitallty. 
 
 it, and thereby precludes him from the 
 ability of gratifying a focial difpofition. 
 Self-indulgence and floth, therefore, fhould 
 be carefully guarded againft. Cher.ifo in 
 your breafts, chriflians, love to others. Be 
 happy in the idea of their happinefs, and 
 efpecially in that of being yourfelves the 
 inftruments of promoting it. This god- 
 like temper will .roufe you from the foft 
 flumbers of ignominious indolence, and 
 prompt you to exertions that will quickly 
 put it in your power, with the bleffing of 
 God, to be at once hofpitable and happy. 
 The man who is urged to diligence by a 
 generous fpirit, is more likely to fucceed in 
 his affairs, thaq the wretch whofe object is 
 to hoard up what he ge,ts,, or at beft ,tp co.n- 
 fume it upon himfelf. His generofity will 
 give vigour to his faculties, add fpirit to his 
 exertions, and fecure him the favour of all 
 ingenuous people he has to do with. And 
 as his affairs profper, fo his object, the gra- 
 tification of this noble paffion for doing 
 good, will be attained : his friends will 
 fhare the fmiling fruits of his hofpitality, 
 and he feel a greater pleafure in commu- 
 nicating than they in receiving them. For 
 "it is more bleffed," as our Saviour fays, 
 *' to give than to receive l "-Aquilq was a, 
 
 j Aft? xx, 35. 
 
 diligent
 
 HofpitaUty. 521 
 
 diligent man, he wrought hard at the oc- 
 cupation of tent-making, God fucceeded 
 his labours, and he had the joy of enter- 
 taining a Paul and an Apollos, and many 
 other excellent people in his houfe. 
 
 But, in order to our acquiring an ability 
 to be hofpitable, it is necelTary that we 
 mould be prudent as well as induftrious. 
 Extravagance is very nearly as inimical to 
 this duty as floth : this prevents our ob- 
 taining the means of generofity, that de- 
 prives us of them as foon as we pofTefs them. 
 Oeconomy, therefore, is to be flriclly re- 
 garded. How the line is to be drawn be- 
 tween profulion and parfimony, in the en- 
 tertainments we make for our friends, may 
 be fhewn hereafter. But this is not the 
 only thing, csconomy is to be obferved in 
 the management of all our affairs. No idle 
 unmeaning expence is to be incurred by any 
 branch of the family. Wafte is on no ac- 
 count to be connived at under the notion 
 of plenty. The fervants are to be narrowly 
 watched, the daughters to be bred up to 
 houfewifry, and the prudent eye of the 
 miftrefs to pervade through every depart- 
 ment of her houfe. From fuch an un- 
 remitting attention to domeftick concerns 
 very great advantage 'will refult to the in- 
 5 terefts
 
 Hofpitality. 
 
 terefk of hofpitelity. The faving of this 
 OF tbat expence upon ourfelves, and the 
 ingenio'ully managing this or that enter- 
 tainment, fo that it fhall be plentiful and 
 yet not coftly ; will enable us to receive 
 more Grangers into our houfe than we 
 otherwise could. Prifcilla we may be fure 
 was as prudent as her hufband Aquila was 
 induftrious : for otherwife they could not 
 have been fo hofpitable, as it appears from 
 fcripture hiftory they were. But, without 
 referring particularly to characters of this 
 fort, fuch as Abigail, Dorcas, and the like , 
 it fliall fuffice to recommend the diligent 
 ftudy of the character of the virtuous wo- 
 man in the Proverbs, in order to infpire 
 miftrefTes of families with ceconorny, and 
 to teach them its importance to the object 
 before us. . 
 
 Of all thofe who have ability this duty is 
 required. But there are perfons of certain 
 characters and ftations in life who are more 
 efpecially obliged to it : as particularly ma- 
 giftrates and others in civil offices, who 
 would forfeit the eflecm of the publick and 
 greatly injure their ufefulnefs, were they 
 not to obferve the rites of hofpitality. But 
 thofe whom the apoftle feems to have chiefly 
 in his eye are rninifters, and fuch private 
 5 chriftians
 
 Ho/pit ality. 523 
 
 chriftians as are qualified, by their particular 
 offices in the church and their affluent cir- 
 cumftances, to be eminently ufeful in this 
 way. As to the former, it is a qualification 
 exprefsly required of a chriftian bifhop, that 
 he be " given to hofpitality V No man 
 ought to take upon him this office who is 
 not of this difpofition : for with what an 
 ill grace would he enjoin that upon others 
 to which he is himfelf totally averfe ! And 
 occafions for the exercife of this fpecies of 
 liberality are not infrequent, as their houfes 
 are often on many accounts vifited by perfons 
 of every rank among their flock. What 
 pity but they were all in a capacity to gra- 
 tify fo humane and benevolent a temper ! 
 Their being " given to hofpitality" evi- 
 dently fuppofes them to pofTefs at leaft a 
 competency of the things of this life. And 
 fince the duties of their office do not allow 
 them the fame opportunities with others of 
 improving their circumftances, it is highly 
 incumbent on their people to put it in their 
 power to comply with the apoftolick ad~ 
 monition. Indeed, he who tells hi/hops 
 that they mould be (t given to hofpitality," 
 does in effect charge it upon thofe they ferve, 
 
 * I Tim. iii. 2. 
 
 to
 
 524 Hofpitality. 
 
 to enable them to be hofpitable. What 
 chriftian of a generous mind but muft feel 
 pain to fee the table of his minifter, through 
 the narrownefs of his circumftances, fo par- 
 fimonioufly fpread as not to admit a ftranger 
 to it! 
 
 They, too, who are called to offices in the 
 church, which imply affluence in thofe who 
 hold them, ought to excel in hofpitality. 
 Deacons are " to ferve tables" ' the table 
 of Chrift, of the minifter, and of the poor. 
 And thus employed about the tables of 
 others, it is but fit that they mould have a 
 table of their own. Indeed this is the duty 
 of all whom Providence has profpered, and 
 who have zeal for religion, efpeeially thofe 
 whofe fituation is peculiarly favourable for 
 the reception of pious (trangers, who cannot 
 otherwife be provided for. A great deal of 
 this hofpitality there was in the primitive 
 times, when a multitude of itinerant 
 preachers were fent out by the churches, to 
 propagate the gofpel through the Roman 
 provinces. And in the epiftles not a few 
 venerable names are recorded of perfons 
 who, like Gaius, " received the brethren 
 <* and ilrangers into their houfes, and 
 
 1 Afts vi. 2. 
 
 " brought
 
 525 
 
 " brought them forward on their journey 
 " after a godly fort m ." 
 
 SECONDLY, Our next enquiry is, To 
 'whom this duty is to be practifed ? 
 
 The word Hofpitality fignifies, as we 
 have obferved already, the mewing kindnefs 
 to ftrangers. Now the term Strangers hath 
 two acceptations. It is to be underftood of 
 travellers, or perfons who come from a 
 diftance, and with whom we have little or 
 no acquaintance j and more generally, of all 
 who are not of our houfe -jlrangers as op- 
 pofed to dome/ticks* 
 
 With refped to the firft of thefe. In 
 early times mankind lived after a different 
 manner from what they do now. Some in- 
 deed dwelt in cities, cultivated the arts, and 
 foon lofing fight of hofpitality degenerated 
 into all the_meannefs of ceremony, and the 
 effeminacy of luxjjry. But the patriarchs, 
 following the occupation of fhepherds, and 
 by the command of God wandering about 
 from place to place, without pofTeffing any 
 territory they could call their own ; were 
 by thefe local circumftances, as well as their 
 .own pious difpofitions, accuftomed to fhew 
 very particular regard to ftrangers. It could 
 
 3 John, 58. 
 
 not
 
 526 Uofpitaltty. 
 
 not but be an agreeable thing to people 
 who thus led a folitary, rural life, to receive 
 a traveller into their tents, and make him 
 happy in every way they were able. So the 
 apoftle fpeaks of the patriarchs as being 
 ufed " to entertain ftrangers, and thereby 
 " fometimes entertaining angels unawares n ." 
 And thus it is in mofl countries. The more 
 diftantly families are fituated from places of 
 publick concourfe, the more are they dif- 
 pofed to be hofpitable to thofe whom they 
 never faw before -, confidering the pleafure 
 they receive from fuch temporary vifits, as 
 an equivalent for all thekindnefs they mew 
 their guefts. As therefore families thus 
 fituated are particularly obliged to this duty, 
 fo all ftrangers, from the peculiarity of their 
 circumftances, have a right to expect of 
 fuch families more or lefs regards in this 
 way. But in a populous country, where the 
 accommodations of life are every where to 
 be met with, we are by no means required 
 indifcriminately to receive all ftrangers into 
 our houfes. Attention fhould be paid to 
 the character, recommendation, and necefii- 
 ties of thofe who wifh to be entertained. 
 Through a neglect of this, the good-nature 
 
 * Heb, xiii. 2. 
 
 of
 
 Hofpitality. 527 
 
 of fome pious worthy people has been 
 Shamefully impofed upon, and their neigh- 
 bours too injured by their credulity. And 
 hence we find, in the early age of the 
 chriftian church, perfons who were fent 
 abroad carried with them letters of credence, 
 which procured admiiTion for them into the 
 houfes of the brethren whom they had 
 never feen before . 
 
 But the \.^m jlr anger here is to be un- 
 derflood more generally as oppofed to do* 
 me/ticks. We are to ufe hofpitality to 
 thofe who are not of our own houfe. And 
 the apoftle by making the duty mutual (for 
 he fays, " Ufe hofpitality one to another") evi- 
 dently means to include among the guefts 
 we receive thofe who can entertain us again, 
 as well as thofe who have it not in their, 
 power to make any return. Let us begin 
 with thofe of the latter defcription. 
 
 i. Hofpitality is a duty to be praclifed to 
 the poor. 
 
 They who have no houfes of their own, 
 or however few of the conveniencies of life, 
 mould occasionally be invited to our houfes, 
 and refrefhed at our tables. " When thou 
 " makeft a feaft," fays our Lord, " call the 
 
 Rcro. xvi. i. 2 Cor. iii. I Sec. 
 
 " poor,
 
 528 Hofpitality. 
 
 " poor, the maimed, the lame, the blind : 
 " and thou (halt be blefled ; for they can- 
 " not recompenfe thee : for thou malt be 
 *' recompenfed at the refurrection of the 
 " juft p ." I fcarce need obferve here, that 
 few people are fo circumstanced, as to be 
 able to entertain all the poor of their neigh- 
 bourhood at their tables. Be that however 
 as it may, the idle diiTolute poor have no 
 right to expert fuch favour of us. And of 
 thofe we do think fit to invite, particular 
 regard fhould be paid to their characters 
 and neceffities. And with refpect to thefe, 
 at leaft fome of them, more efFe&ual fervicc 
 may be done them, and with greater con- 
 tent both to them and ourfelves, by putting 
 it in their power to furnim their own tables, 
 or by fending them a portion from ours. 
 The particular circumftances of families arc 
 no doubt todiredt in thefe matters. Some, 
 however, may be fo fituated as that con- 
 venience will admit of their having now and 
 then a company of virtuous poor people 
 about them ; and their own natural caft may 
 be fuch as to render thefe little feftivities 
 highly agreeable and improving. But I 
 fuppofe there are no truly pious people who 
 
 Luke xiv. 13, 14. 
 
 do
 
 Hofpitaltty. 529 
 
 do not take a pleafure in entertaining, at 
 certain feafons, fome of their poor fellow- 
 chriftians who are particularly dear to them. 
 All cannot be invited, fuch therefore will 
 be felected as have a principal claim on 
 their regards: and the affociating with 
 them in a free, chearful, and familiar man^ 
 ner, will have a happy effect to unite their 
 hearts to us, and to add force to the coun- 
 fels and admonitions we give them. It has 
 been fuppofed by fome that the primitive 
 chriftians, impreffed with this idea, were 
 nfed to have what they called feajis of cha~ 
 rity* in the publick meetings of the church ; 
 but thefe feafts being abufed the apoftle Paul 
 abolimed them r . However this was, there 
 can be no doubt that we are to pity the poor, 
 to counfel them, and affifl them -, and this 
 mode of doing it, I mean the entertaining 
 them at our own houfes, if it can be adopted 
 with convenience, may anfwer very ufeful 
 purpofes to them and to ourfelves. But if 
 any judge it more prudent to help them in 
 another way, they mould not fuffer the 
 difagreeable imputation of paying no at- 
 tention to the rites of hofpitality. 
 
 2. Hofpitality is to be practifed, not' to 
 the poor only, but to perfons of a different 
 
 5 Jude 12. r See i Cor. xi. 21, 22, 34. 
 
 M in defcnption.
 
 530 Hofpitality. 
 
 defcription. Ufe hofpitality, fays our text, 
 one to another. Here give me leave to fpeak 
 of thofe guefts we are obliged in duty oc- 
 cafionally to entertain, and of thofe whom 
 prudence and piety teach us to felect from 
 among our acquaintance as more frequent 
 and ftated vifitors. 
 
 Every man has no doubt a right to in- 
 vite whom he pleafes to his houfe. But 
 chriitian people owe particular obligations 
 to thofe who are of the fame character, and 
 efpecially of the fame religious fociety with 
 themfelves. It would be ftrange, for in- 
 ftance, if their ministers were to be held at 
 a diftance from their houfes, or never to be 
 admitted there without coldnefs and referve. 
 Indeed the refpect which prudent minifters 
 owe to their own character, will fecure them 
 from the indecent abufe of that hofpitality 
 to which they are peculiarly entitled. As 
 they have neither leifure nor inclination to 
 be perpetually feafting at the houfes of their 
 people, fo they will be cautious of giving 
 the moft diftant occafion to an imputation 
 of fondnefs for fuch convivial intercourfes. 
 But it is impoffible we mould feel that at- 
 tachment to them which is the natural re- 
 fult of our being profited by their labours, 
 and not give them a hearty welcome to our 
 
 habitations.
 
 Hofpitality . 531 
 
 habitations. The members too of the fame 
 community, when occafion requires, may 
 naturally expect a mare in our hofpitality 
 in preference to others. The cultivating a 
 friendly correfpondence with them, will 
 have a good effect to promote the intereft 
 of religion among us. 
 
 But it may be proper more particularly to 
 defcribe the characters of thofe, whom we 
 mould receive and entertain as our intimate 
 friends and companions. Our honour and 
 happinefs depend much upon the prudent 
 choice we make. As to relations, our doors 
 no doubt mould be open to them, as alfo 
 to people with whom we are connected in 
 bufmefs. But with refpect to the latter it 
 fhould be obferved, that the idea of ex- 
 tending their trade has proved a temptation 
 to many, efpecially young people, to make 
 more free with their time and their fubftance 
 in this way than is convenient. A decent 
 refpect mould be paid to all we are con- 
 cerned with; but the people we receive 
 into our bofoms, and with whom viiits are 
 frequently exchanged, mould have higher 
 and nobler claims on our regard than thofe 
 of worldly intereft. Their good - fenfe, 
 knowledge, virtue, and above all genuine 
 piety, mould be the principal allurements 
 M m 2 to
 
 532 Hofpitality. 
 
 to an intimacy with them. A few felecl 
 friends of this defcription, with whom we 
 may be perfectly free, and who prefer plain- 
 nefs, plenty, and cordiality to all the fplen- 
 dour and luxury of the great; are the perfons 
 who mould partake chiefly of our hofpitality. 
 To them our houfes mould be their home, 
 and their houfes in return will be our home. 
 Intimacies thus formed, and not carried be- 
 yond the bounds our circumflances will ad- 
 mit of, will contribute largely to our repu- 
 tation, improvement, and happinefs. But a 
 contrary conduct, under the notion of ex- 
 traordinary generofity, has proved the ruin 
 of many families j and ought to be parti- 
 cularly guarded againft in this age of mi- 
 ferable diflipation and folly. 
 
 We mould now proceed to the main 
 thing, which is to coniider the rites of hof- 
 pitality, or the kind of entertainment we 
 are to give thofe whom we invite to our 
 houfes. But this, together with our obli- 
 gations to thefe duties, we muft refer to 
 the next fermon ; and clofe what has now- 
 been faid with a few words of advice, to 
 thofe who are required in our text to ufe 
 hofpitality, and thofe who enjoy the. fruits 
 of it. 
 
 As
 
 Hofritafay. 533 
 
 As to the former. Be thankful, my 
 friends, to God who hath given you ability 
 and hearts to be hofpitable. To him you 
 owe your fubftance, houfes, families, fer- 
 vants, leifure, and all your opportunities of 
 mewing kindnefs to others in this pleafing 
 way. He is your Matter, and to him you 
 are accountable as flewards for the bounty 
 with which he has entrufted you. Be pru- 
 dent in the management of your concerns. 
 Remember the character the pfalmift gives 
 of a good man : " he is gracious, and full 
 " of companion, and righteous : he fheweth 
 " favour and lendeth ; he will guide his 
 " affairs with difcretion'." Take heed that 
 generolity does not precipitate you into ex- 
 travagance. Do not affedt fplendour, and 
 be cautious how you afpire to an equality 
 with thofe whom Providence has placed in 
 a fuperior rank to yourfelves. This is a 
 vanity to which mankind are very prone, 
 and, if it be indulged, will not only dif- 
 pleafe God, but leflen you in the opinion 
 of all wife and difcerning people. Be cour- 
 teous in your manner of conferring favours, 
 and be particularly careful you give not 
 thofe you entertain the pain of fuppofing 
 
 8 Pfalm cxii. 4, 5. 
 
 M m 3 you
 
 534 Hofpitality. 
 
 you mean to lay them under obligations to 
 you. Let their pleafantly accepting the 
 kindnefs be in your apprehenfion a difcharge 
 of the obligation. Spend not too much 
 time in receiving and returning vifits : re- 
 member, bufmefs and pleafure, exertion 
 and relaxation, are conftantly to fucceed 
 each other. Let your hofpitality be feafoned 
 with piety, gratitude to your great bene- 
 factor, and a care not to abufe the fruits of 
 his bounty. And, in a word, let your 
 hours of entertainment receive additional 
 pleafure from their being confecrated to 
 knowledge, virtue, and religion. 
 
 And you who are entertained at the 
 houfes of your friends, fuffer a word of ex- 
 hortation. If your circumftances will not 
 admit of your making an adequate return, 
 be not amamed tc acknowledge the obli- 
 gation. " To crouch to another for a morfel 
 tf of bread 1 ," is a meanuefs to which no 
 man of fpirit can fubmit : but the fame 
 greatnefs of mind which mews itfelf in an 
 eafy delicate manner of beftowing a favour, 
 will mew itfelf alfo in a pleafant grateful 
 manner of accepting it. A haughty, ftub- 
 born, fullen kind of infenfibility argues 
 
 1 i Sam. ii. 36. 
 
 want
 
 Hofpitality. 535 
 
 want of understanding, as well as of good- 
 nature and piety. Beware of pride and in- 
 gratitude. Indulge not the fond notion 
 that your merit fully entitles you to every 
 token of refped and kindnefs you receive. 
 Watch againft an encroaching impofing 
 temper. And if poverty deprives you of 
 the means of hofpitality, let it not how- 
 ever deprive you of the noble generous 
 fpirit whence it flows. But, if you have it 
 in your power to requite obligations of this 
 fort, need I exhort you rather to excefs than 
 parfimony ? That temper which will allow a 
 man to obtrude himfelf on the hofpitality of 
 his friends, but creates coldnefs and referve 
 at the idea of his returning the favour, is 
 defpicable beyond expreffion. And indeed 
 the notion of being precifely on even terms 
 with others, is unworthy of an ingenuous 
 mind. But we will not anticipate our 
 fubjed. Ufe hofpitality one to another ; with- 
 out grudging. 
 
 PART II. 
 
 HAVING fhewn of whom the duties of 
 Hofpitality are required, and to whom they 
 are to be pradifed, we proceed, 
 
 Mm 4 THIRDLY,
 
 536 Hofpitality. 
 
 THIRDLY, To confider the various offices 
 of Hofpitality, and the manner in which they 
 fhould be rendered. 
 
 It is not my bufmefs to enumerate par- 
 ticularly the favours which a generous hoft 
 will confer on his gucfts : it is enough to 
 obferve that he will make them as happy as 
 he can during their flay under his roof. 
 Three things, however, are to be remarked 
 concerning thefe entertainments, namely, 
 that they mould be plentiful frugal and 
 cordial*, regard being always had to our 
 own rank and circumftances, and to their 
 quality and condition in life whom we en- 
 tertain. 
 
 i. Plenty. 
 
 This is an idea intimately connected with 
 Hofpitality. Whomfoever we invite to our 
 tables, whether the poor, our equals, or our 
 fuperiors, there mould be a fufficiency, yea 
 more than a fufficiency. Better not invite 
 pur friends at all than fuffer them to go 
 away hungry, or out of humour with their 
 entertainment. Hofpitable people will deny 
 themfelves this and that gratification rather 
 than their guefts. They will be content to 
 fit down to many a fpare repaft when alone, 
 rather than fuffer pariimony to difgrace their 
 table, when their friends do them the honour 
 
 to
 
 RofpltaUty. 537 
 
 *o furround it. A fufpidon that any one 
 feels himfelf unhappy will give them painful 
 anxiety, and utterly deprive them of that 
 pleafure which is the proper reward of hof- 
 pitality. Let plenty then cover our tables 
 on thefe occafions. Let the food be whole- 
 fome, if not delicate ; let it be ferved up 
 with neatnefs, though without fplendour; 
 and if there is not variety, let there however 
 be no complaint of fcarcity. When three 
 flrangers viiit the tent of Abraham, Sarah 
 makes cakes of three meafures of fine meal, 
 and the fervant fetches a calf tender and 
 good, and drefles it u . A large bill of fare 
 is given us of the provifions, with which the 
 table of that publick-fpirited governor of 
 Jerufalem, Nebemiab t was daily fpread, at his 
 own private expence x . " In my father's 
 " houfe," fays the prodigal, recollecting 
 the fmiling plenty that abounded in that 
 hofpitable manfion, " there is bread enough 
 " and to fpareV And, our Lord having 
 generouily entertained thoufands of people 
 in the wildernefs, when they had all eaten 
 and were filled, we are told, there remained 
 twelve baikets of fragments z . 
 
 u Gen. xviii. 6, 7, 8. * Nehem. v. 18. 
 
 y Luke xv. 17. * Luke ix. 17. 
 
 2. Frugality
 
 538 Hojpitality. 
 
 2. frugality fliguld however be bferved 
 in all our entertainments. 
 
 The ingenuity with which it hath pleafed 
 God to endow the female fex, hath enabled 
 fome of them to acquire great honour by 
 their prudent management in thefe matters. 
 Their natural good-fenfe, affifted by the 
 advantage of a happy domeflick education, 
 has taught them how to treat their, friends 
 refpectfully and cordially too at a moderate 
 expence. Frugality is not inconfiftent with 
 plenty. There may be enough and to fpare, 
 without fuch an unreafonable abundance as 
 rather difgufts than pleafes. Nor is ceco- 
 nomy unfriendly to that neatnefs and de- 
 corum, which are always confidered as qua- 
 lities that add grace to an entertainment. 
 Aukwardnefs, as well as extravagance, ufu- 
 ally accompanies fuperfluity; and what in 
 fuch cafe is meant as a kindnefs, becomes 
 an occalion not only of wafte but of con- 
 fufion. A proper medium, therefore, 
 obferved between luxury and parfimony, 
 contributes as much to the fatisfaclion of 
 the gueft as the emolument of the hoft. 
 And however the refpecl: due to the per- 
 fons we invite to our tables, may on fome 
 occafions require an extraordinary atten- 
 tion to variety and elegance, yet ceconomy 
 
 in
 
 Hofpitality . 539 
 
 in thefe cafes is not to be overlooked. A 
 kind of fplendour that is beyond our cir- 
 cumftances, will give pain to our fuperiors 
 inftead of pleafure, and will not fail to be 
 fet down to the account of vanity rather 
 than refpect. With prudent management 
 there may be variety and elegance too with- 
 out extravagance, and matters may be fo 
 arranged that a fenfible obferver may fee 
 our motive is, not a wifh to gratify our 
 ambition, but to do him honour. 
 
 Some people, indeed, betray a littlenefs 
 of mind (on occafions when peculiar regard 
 fhould be (hewn a friend) that reflects great 
 difgrace upon their characters. Of this caft 
 were they who found fault with that exu- 
 berance of love, which one of the Maries 
 expreffed for our Saviour, when at an en- 
 tertainment " fhe took a pound of ointment 
 " of fpikenard, very coftly, and anointed 
 " his feet V Nor was their affectation of 
 ceconomy and regard to the poor, capable of 
 difguiling that worfe than littlenefs of mind, 
 that cruel avarice which drew from them 
 fuch illiberal treatment of this pious woman. 
 The veil was too thin not to be feen thro', 
 efpecially by an all-feeing eye. " Let her 
 
 a John xii. 3. 
 
 " alone,
 
 540 Hofpltallty. 
 
 '* alone," fays our Lord ; " the poor ye have 
 " always with you, but me ye have not 
 (( always V We mean not, therefore, by 
 recommending frugality to check the na- 
 tural and well-directed efforts of pure bene- 
 volence and love. Yet furely, whilft we 
 hold avarice in fovereign contempt, and on 
 fome extraordinary occafions may be jufti- 
 fied in going to the utmoft length our ability 
 will allow 5 we muft admit osconomy is a 
 virtue, and a virtue too that claims kindred 
 with charity. Our Saviour was beneficent 
 in the higheft degree : yet, having enter- 
 tained five thoufand people in the moft plen- 
 tiful manner, he does not think it beneath 
 him to give particular charge to his difciples 
 to gather up the fragments, that there might 
 be no wafte. But, 
 
 3. Cordiality is the main thing. 
 
 At whatever expence we receive and en^ 
 tertain our guefts, if we do not give them 
 a hearty welcome, we come not within the 
 defcription of the text; " Ufe hofpitality 
 " without grudging." The doing any duty 
 merely from fecular motives, or at moil: to 
 fatisfy the preffing dictates of confcience, is 
 not acling up to the character of genuine 
 
 b John xii. j, 8. 
 
 chriftians,
 
 Hofpitaltty. 541 
 
 chriftians. Our religion teaches and enjoins 
 iincerity and chearfulnefs in the whole of 
 our obedience. A kindnefs to a fellow- 
 creature extorted from us by neceffity, can 
 neither be grateful to him nor acceptable 
 to God. Be they who they will we invite 
 to our houfes, whether poor or rich, if they 
 conceive a notion that we do not like their 
 company, either through prejudice again ft 
 their perfons, or confiderations of avarice, 
 they mufl needs be unhappy : and to make 
 our viiitors happy is eflential to the idea of 
 hofpitality. Befides, the want of freedom 
 and cordiality mufl produce as painful an 
 effed: in our own minds as in theirs. It is 
 true, indeed, we cannot be fuppofed to have 
 the like affectionate regard for all we en- 
 tertain : fome may, flridly fpeaking, be 
 flrangers, or only on the footing of general 
 acquaintance. But, for the mofl part, the 
 people we afk to our tables will be fuch as 
 we efleem and love : and to them furely 
 we (hall give a hearty welcome. Nor will 
 it fcarce confift with fincerity and good- 
 nature, to treat thofe of the former de- 
 fcription with coldnefs and referve. 
 
 " Ufe hofpitality then without grudging.' 1 
 Having made up your mind to your duty, 
 that is, being of a generous difpofition, and 
 
 having
 
 542 Hofpitality. 
 
 having well fettled it with yourfelf whorri 
 you will entertain, and what entertainment 
 your circumftances will allow you to make $ 
 invite your friends in the moft cordial man- 
 ner, give them a hearty welcome at their 
 entrance, and let your table, your coun- 
 tenance, your difcourfe, and your whole 
 behaviour fhew, that their company affords 
 you fatisfadion and joy. The rites of hof- 
 pitality thus performed, all the ends pro- 
 pofed thereby will be anfwered to both par- 
 ties -, your guefts will go away delighted 
 with the reception they have met with, and 
 you pofTefled of a pleafure which is the na- 
 tural and adequate reward of domeftick ge- 
 nerofity. It- is more eafy to imagine than 
 defcribe the cordiality with which Lazarus 
 and his two fitters were ufed to receive their 
 friends at Bethany, efpecially our Lord Je- 
 fus Chrift ; and there can be no doubt that 
 their generofity met with its reward. 
 
 But there are other matters we have to 
 recommend to hofpitable people, in order 
 to their making their company and them- 
 felves happy. The improvement of the 
 mind, as well as the fatisfying the appetites 
 of nature, mould be our object : and it is 
 with good reafon expected, that he who 
 entertains mould guide the difcourfe as well 
 5 a *
 
 HofyttaKty* 543 
 
 as do the honours of the table. To fubjedls 
 that may both pleafe and profit we mould 
 aim to direct the attention of our friends, 
 and lead on the talk with an eafe and fa- 
 miliarity that may induce all prefent to take 
 a part in the converfation. Good-fenfe and 
 piety properly mingled are of admirable ufe 
 on thefe occafions. Adapting ourfelves to 
 the characters and tafte of our company, 
 and taking advantage of little circumftances 
 that arife, how happy may we make them ! 
 provide food for their immortal minds 
 while we are refreming their animal fpirits ! 
 Our Saviour has happily taught us, by his 
 own example, how to make the familiar in- 
 tercourfes of the table turn to a valuable 
 account. But of this we may have occaiion 
 to fpeak hereafter. I mall only add, that 
 the acknowledging the bounty of Heaven, 
 in the prefence of our guefts, with all be- 
 coming ferioufnefs and gratitude, is a duty 
 intimately connected with the rites of hof- 
 pitality. The neglect of this is not only an 
 affront to God, our great benefactor, but an 
 injury to our friends and ourfelves. We 
 fhall not however enlarge here, as this 
 fubject has been fully difcufTed elfewhere % 
 Let us go on now, 
 
 < Difc. III. 
 
 FOURTHLY,
 
 44 HoJpitaKty* \ 
 
 FOURTHLY, And laftly, To confider ouf 
 Obligations to this duty of Hofpitality. 
 And here we mall begin, 
 
 i . With the Jitnefs and reafonablenefs of 
 the duty. 
 
 Man was made for fociety. Domeftick 
 connections are the firft to which nature 
 directs us. But as individuals cannot fubfift 
 of themfelves, fo neither can families. The 
 members of which different houfes are com- 
 pofed, will have frequent occafion to meet 
 together in places common to them all 
 fuch as at market, in courts of juftice, and 
 in houfes devoted to the worfhip of God. 
 But thefe afibciations are not fufficient to 
 anfwer all the purpofes of fociety. Their 
 mutual protection, affiftance, and comfort 
 make it neceffary for particular families at 
 certain feafons to meet together at one ano- 
 ther's houfes. Many if not the principal 
 offices of humanity, friendfhip, and religion 
 muft be foregone, if the doors of each fe- 
 parate habitation are to be opened to none 
 but thofe who refide in it. As therefore 
 intercourfe between families is neceiTary, 
 hofpitality to ftrangers, that is, to thole 
 who are not of our own houfe, is upon the 
 general grounds of convenience and bene- 
 volence moft fit and reafonable. If bufmefs 
 brings
 
 ttoftitality. 
 
 brings a perfon to my houfe with whom I 
 have no particular friendship or acquaint- 
 ance, he certainly ought to be treated ci- 
 villy and kindly : common decency teaches 
 this. If diftrefs brings Grangers to my 
 houfe, and it be more neceffary for them 
 and more convenient for me to admit them 
 under my roof, than to difmifs them with 
 alms j the reception I give them mould furely 
 be humane and hofpitable. And the thing 
 plainly fpeaks for itfelf, that where kindred 
 and friendmip have united families, the 
 houfes of fuch families mould be open to 
 each other, and their mutual entertainments 
 free, cordial, and generous. 
 
 2. Hofpitality brings with it its owri 
 Reward. 
 
 Our Saviour tells Us, " It is more blefled 
 " to give than to receive d :" and I appeal 
 to the feelings of every humane and generous 
 breaft whether it is not fo. If Providence 
 has put it in our power to do good, a ready 
 compliance with, the will of Providence is 
 the direct means to procure happinefs to 
 durfelves. While we are giving pleafure to 
 others, we are adding to our own flock 
 of pleafure. There is indeed a kind of hof- 
 
 > Als xx. 35. 
 
 N n pitality,
 
 546 Hofpitality. 
 
 pitality, falfely fo called, which is not the 
 effect of pure love and benevolence, but of a 
 pafiion for fplendour and oftentation : .and 
 it mull be owned, the pleafure refulting 
 from fuch hofpitality is at bell mean, 
 trifling, and precarious. But true hofpi- 
 tality, which is the fruit of genuine hu- 
 manity and friendlhip, cannot fail of ex- 
 citing moll agreeable fenfations in his breaft 
 who is accuflomed to it. How happy mull 
 I feel myfelf, while relieving the anxieties 
 and mitigating the forrows of thofe to 
 whom I bear a cordial good will ! And how 
 happy, too, while chearfully lharing the 
 comforts of life with thofe whom I highly 
 efteem and dearly love \ This joy, as it is 
 rational and manly, fo is far greater and 
 more enlivening than that of the wretch 
 who eats his morfel alone, plealing himfelf 
 with the miferable idea that the wealth he 
 poflefies has accumulated from parlimony^ 
 and that he hath grown rich on the fpoils 
 of humanity. Would you then link into 
 contempt among all around you, give exift- 
 ence to a thoufand occalions of anxiety and 
 diftrefs, and fuffer your miferable manlion 
 to be haunted with the moft horrid fpedres 
 imagination can create ? then, drive the 
 widow, the fatherlefs, and the flranger from 
 
 your
 
 Hq/pitatity. 54? 
 
 your gates, fhut your door againft every re- 
 lation and acquaintantance you have, bid 
 defiance to friendship, facrifice at the (hrine 
 of Mammon all the feelings of humanity, 
 and beneath your treafures bury your 
 wretched felf. On the contrary, would 
 you fecure to yourfelf the efteeni of good 
 men, the prayers of the poor, and the af- 
 fections of your relations and acquaintance? 
 Would you gratify the nobleft pafllon of the 
 human bread, diffufe chearfulnefs through 
 your dwelling, draw down the bleffing of 
 God upon you, and lay up treafure for 
 yourfelf in heaven ? then, Ufe hofpitality 
 one to another, without grudging. 
 
 3. This duty is exprefsly commanded by 
 God. 
 
 Numerous are the paflages both in the 
 Old and New Teftament, wherein hofpi- 
 tality is ftrictly enjoined upon us, and en- 
 forced by a great variety of motives* We 
 cannot recite them all here. Mofes again 
 and again with great earneftnefs admonimes 
 the Ifraelites to be benevolent to the poor, 
 the widow, the fatherlefs, the ftranger, and 
 the Levite $ to receive them into their 
 houfes, to eat and drink with them, and to 
 rejoice in all the good that God had be- 
 ftowed on them. He exhorts them to be 
 N n 2 free,
 
 548 Bofpitality. 
 
 free, chearful, and cordial in the difcharg 
 of this duty; befeeching them to beware 
 left an avaritious, grudging, hard-hearted 
 thought mould at any time arife in their 
 breafts. He reminds them to this end of 
 the deplorable condition they were them- 
 felves once in, when Grangers and bond- 
 flaves in Egypt -, and makes the Levites' 
 having no inheritance among them a reafon 
 why they mould be particularly hofpitable 
 to them. He infifts that this duty was pe- 
 remptorily required of them by God, that 
 an attention to it would be highly pleafing 
 to him, and that fo doing they might be 
 allured the Lord their God would blefs 
 them in all the works of their hand e . The 
 prophets too in numberlefs inftances urge 
 this duty upon the Jews, and for their 
 failure therein denounce the judgments of 
 God upon them. 
 
 In the New Teftament, befides the many 
 paffages wherein benevolence is enjoined, 
 which includes in it hofpitality, there are 
 not a few directly to our purpofe. Our Sa- 
 viour frequently inculcates it in his parables, 
 S particularly in that of Dives and Lazarus, 
 and that of the good Samaritan f . " When 
 
 c See Levit. xxv. 35 38. Deut. xiv. 2629. Ch. xv. 
 7 u,c..&c. f Luke xvi. 19 ult. Ch. x. 30 37. 
 
 *' thoa
 
 Ho/vitality. 549 
 
 ** thou makeft a feaft," fays he in. another 
 place, " call the poor, the maimed, the 
 *' lame, the blind : and thou malt be blefTed ; 
 " for they cannot recompenfe thee : for thou 
 " malt be recompenfed at the refurrection 
 <f of the juft V When he fends his apoftles 
 to preach the gofpel, unprovided with mo- 
 ney for their journey, he aflures them there 
 would be thofe who would hofpitably receive 
 them into their houfes ; and on fuch houfes 
 he pronounces a bleffiiig, faying, " He that 
 ' receiveth a prophet in the name of a pro- 
 " phet, mail receive a prophet's reward; 
 <( and he that receiveth a righteous man, in 
 *' the name of a righteous man, mall receive 
 " a righteous man's reward. And whofoever 
 " mall give to drink unto one of thefe little 
 " ones, a cup of cold water only, in the 
 " name of a difciple, verily I fay unto you, 
 " he mall in no wife lofe his reward V 
 And in his ftriking defcription of the laft 
 judgment, the hofpitality of the righteous 
 to Grangers is particularly mentioned to their 
 honour ; while the wicked are upbraided 
 with the contrary conduct to their eternal 
 confufion ! . Exhortations to this duty fre- 
 quently occur in the epiilles. To the Ro- 
 
 B Luke xiv. 13,14. h Matth. x. 7 15. Ibid. v. 41, 42. 
 $ Matth. xxv. 35, 43. 
 
 N n 3 mans
 
 550 Hofpitality. 
 
 mans the apoftle fays, " Distribute to the 
 " neceflities of the faints, and be given to 
 " hofpitality V To the Hebrews, " Let 
 * brotherly love continue, and be not for- 
 " getful to entertain ftrangers V This he 
 mentions as a qualification of a chriftian 
 bifhop, telling us that he mould be " given 
 ' to hofpitality 111 ," and " a lover of hofpi- 
 " tality and of good men V And the wi- 
 dows, whom he would have particularly 
 honoured and regarded by the church, he 
 defcribes as " having lodged Grangers, 
 " warned the faints feet, relieved the af- 
 " flicled, and diligently followed every good 
 " work ." In fine, the will of God in this 
 matter could not be more fully and ftrongly 
 exprefled than in our text, Ufe bofpltality 
 one to another, 'without grudging. From 
 thefe commands of God let us proceed, 
 
 4. To confider fome finking Examples of 
 hofpitality on divine record. 
 
 This virtue, fo friendly to fociety, pre- 
 vailed much in the patriarchal age. Nor 
 could a more perfect and pleafing idea be 
 given us of the plain, hearty, unfufpicious 
 benevolence of thofe days than that we meet 
 with in the flories of Abraham, Lot, Job, 
 
 k Rom. xii. 13, J Heb. xiii. 1,2. m i Tim. iii. 2. 
 * Tit. i. 8. * i Tim. v. 10. 
 
 and
 
 Hofpitatity. 551 
 
 and others. To thofe men of God the 
 apoftle refers, when he tells us, that " fome 
 " by entertaining Grangers, have entertained 
 " angels unawares p . Abraham, feeing three 
 perfons at a diftance whom he took to be 
 men, ran to meet them -, and according to 
 his ufual manner moft refpe&fully faluted 
 them, and with the greateft cordiality be- 
 fought them to accept fome refreshment at 
 his tent as they paffed on their way. * I 
 pray you, fays he, not to go on your jour- 
 ney without making me happy by a vilit. 
 Let a little water be fetched, and warn your 
 feet, and reft yourfelves under the tree/ 
 So he haftens into the tent to Sarah, and 
 defires her to get ready the beft cakes (he 
 could make j while he ran to the herd and 
 got a calf tender and good, which he de- 
 livered to the fervant to drefs it. The din- 
 ner, ferved up with butter and milk, he fets 
 before his guefts ; and giving them a mofl 
 hearty welcome, ftands by them under the 
 tree while they ate q . Such was the manner 
 of thofe days of fimplicity and good-nature. 
 And what ample reward the generous old 
 patriarch met with for his hofpitality, you 
 need not be told. The like entertainment 
 two angels received from his kinfman Lot, 
 
 f Heb. xiii. 2. *J Gen. xviii. 18. 
 
 N n 4 who
 
 553 Hofpitality.. 
 
 who were fent to refcue him from the tre- 
 mendous judgments, which the brutality of 
 his inceftuous neighbours drew down upon 
 their guilty heads *. What pleafure the 
 patriarch Job alfo took in rendering fnch 
 offices of kindnefs not only to his friends 
 and relatives, but to the poor and helplefs, 
 may be eau'ly imagined from the appeal he 
 makes to God upon this matter in the time 
 of his adverfity. " If I have eaten," fays 
 he, " my morfel myfelf alone, and the fa- 
 " therlefs hath not eaten thereof: if I have 
 " feen any perim for want of clothing, or 
 *' any poor without covering: if his loins 
 " have not bleffed me, and if he were not 
 " warmed with the fleece of my fheep : if 
 " I have lift up my hand againft the father- 
 " lefs, when I faw my help in the gaie : 
 " then let my arm fall from my moulder 
 " blade, and mine arm be broken from the 
 " bone V And howeyer his faith was tried, 
 by being deprived for a time of the means 
 of gratifying this his hofpitable difpofition, 
 he was quickly reftored to a ftate of afflu- 
 ence, which enabled him to be more kind 
 fo the poor, and more generous to his 
 friends than ever *, 
 
 Virtue 
 
 r Gen. xix. i 3. s Job xxxi. 17 22. 
 
 * The character Homer gives Axylus, who was (lain by 
 Diomed, very well agrees with what is related in fcripture of 
 
 the
 
 Ho/vitality. 553 
 
 Virtue never ftrikes us foftrongly, as when 
 exhibited to our view in the character of 
 perfons who fill a low ftation of life j and 
 no one can fail of being charmed with the 
 artlefs and friendly hofpitality he happens 
 to meet with in the cot of a peafant. An 
 inftance of this fort we meet with in the 
 book of Judges, which ferves to relieve our 
 minds of the pain we feel, from the fad ftory 
 of the Levite and his concubine with which 
 it is conne&ed. As thefe two people with 
 their fervant were returning from the houfe 
 of the father of this unhappy woman, they 
 took up their lodging for a night in Gibeah 
 of Benjamin. But fo inhofpitable were the 
 inhabitants of that place, that they were 
 obliged to fit them down in a ftreet of the 
 city, no man inviting them to his houfe. 
 At length, however, a good old man comes 
 from his work in the field, and feeing thefe 
 
 the ancjent patriarchs, and their fitting at their gates to 
 invite ftrangers into their houfes. 
 Coluu 
 
 yap <pM?*o'>c;i', o/y mi oix,ta. vttiuv. IA. Z 
 Next Teuthras' fon diftain'd the fands with blood, 
 Axylus, hofpitable, rich and good : 
 In fair Artjba's wails (his native place) 
 He held his feat ; a friend to human race. 
 Faft by the road, his ever-open door 
 Oblig'd the wealthy, and reliev'd the poor. Pope. 
 
 Grangers
 
 554 Hofpitallty. 
 
 flrangers in the ftreet, after afking them 
 whence they came and whither they were 
 going ; invites them to his houfe, poor as 
 he was, faying, " Peace be with you, let 
 " all your wants lie upon me." So he gives 
 provender to their afTes, wafhes their feet, 
 and with a hearty good-will makes them 
 eat and drink c . Who can read this little 
 ftory without wifhing this poor man had 
 poffelTed an eflate in Gibeah, large enough to 
 excufe him from manual labour, and enable 
 him to gratify his benevolent difpolition to 
 the utmoft extent of it ? 
 
 The ftory likewife of the Sbunamite muft 
 not be pafled over in filence. She was in- 
 deed in a fuperior ftation to that of the good 
 man juft mentioned, but (he had a heart as 
 benevolent as his. When Elima the pro- 
 phet came that way me was ufed to invite 
 him with great earneftnefs to her houfe, to 
 " conftrain him," as it is expreiTed, " to eat 
 " bread." And in the fulnefs of her heart 
 we hear her faying to her hufband, " L#t 
 " us make a little chamber, I pray thee, on 
 " the wall, and let us fet for him there a 
 " bed, and a table, and a ftool, and a can- 
 " dleftick : and it (hall be when he cometh 
 " to us, that he (hall turn in thither"." 
 
 * Judges xix. 16 21. u 2 Kings iv. 8 10. 
 
 This
 
 Ho/pit ality. 555 
 
 This was genuine hofpitality, the fruit of 
 benevolence and not of oftentation : for 
 when the prophet on a time, feniible of his 
 obligations to her for the care me had taken 
 of him and his fervant, afks her whether he 
 fhould fpeak to the king or the captain of 
 the hoft on her behalf; fhe replies with all 
 the fweet tranquility of unambitious con- 
 tentment, a virtue nearly allied to that we 
 are difcourfmg of, " I dwell among mine 
 " own people V 
 
 As to perfons in a fuperior ftation of life, 
 who were eminent both for their piety and 
 their hofpitality, many inftances occur in 
 the Old Teftament ; but it mall fuffice to 
 remind you of David, Obadiab, and Neke- 
 miah. The firft of thefe it is true was a 
 mighty prince ; his generoiity however on 
 occaiion of his bringing up the ark to the 
 tabernacle he had pitched for it, exceeded 
 what might be expedted even from royal 
 munificence. " He dealt among all the 
 " people," it is faid, " even among the 
 " whole multitude of Ifrael, as well women 
 ." as men, to every one a cake of bread, and 
 " a good piece of flem, and a flagon of 
 " wineV Obadiah was ruler over the 
 
 * 2 Kings iv. 13. ? z Sam. vi. 19. 
 
 houfe
 
 556 Hojpitality. 
 
 houfe of king Ahab, and by favouring the 
 reformation which took place through the 
 means of Elijah, hazarded every thing ; yet 
 fuch was his piety and hofpitality that " he 
 ' took an hundred prophets, and hid them 
 *' by fifty in a cave, and fed them with 
 "bread and water*." Nebemiab was go- 
 vernor of the Jews on their return from the 
 captivity twelve years; and during that time, 
 fo great was his benevolence that at his own 
 private expence he kept open table for an 
 hundred and fifty of the Jews and rulers, 
 befides thofe that vifited him from among 
 the heathens 8 . 
 
 To come now to the New Teftament, 
 What a good-natured and hofpitable family 
 was that of Lazarus at Bethany ! And tho* 
 Martha was perhaps too anxious about her 
 domeftick affairs, yet who can forbear ap- 
 plauding the benevolent regards me ex- 
 prefTed for our Saviour and his friends 5 ? 
 The generous love of one of the Maries , 
 who at a great expence procured an alabafter 
 box of very precious ointment, and mook 
 it over our Lord's head as he fat at meat ; 
 was fo grateful to him that he declared, 
 what me had done mould be told for a me- 
 
 * i Kings xviii. 4. Nehem. v. 17, 18. 
 
 * Luke x. 38 ult. 
 
 morial
 
 Hofpitality. , 557 
 
 morial of her wherever the gofpel fhould 
 be preached in the whole world c . The 
 primitive chriftians were much given to 
 hofpitality. In the beginning they had all 
 things in common : " they fold their. pof- 
 " fefTions and goods, and parted them to 
 " all men, as every man had need ; and 
 " daily, breaking bread from houfe to houfe, 
 " they eat their meat with gladnefs and 
 " linglenefs of heart 11 ." Wherever the 
 gofpel was received a liberal fpirit was 
 diffufed among the people, and the houfes 
 as well as hearts of men in all places were 
 open to entertain Grangers who came pro- 
 perly recommended to them. In fine, the 
 names of Prifcilla and Aquila, of Lydia, of 
 Gains, and many others, will be conveyed 
 down to the lateft poflerity with marks of 
 divine approbation for their benevolence 
 and hofpitality. But the moft powerful 
 argument to perfuade us to the duty we are 
 recommending, is that which refults, 
 
 5. And laftly, -from divine Hofpitality . 
 
 The blsfTed God is the Father of a nu- 
 merous family, the great Houfeholder of 
 the univerfe ; and words are wanting to ex- 
 prefs the benevolence of his heart and the 
 bounty of his hands. '* He is good to all, 
 
 c Matth. xxvl. 6 13. d Adts ii. 45, 46. 
 
 " and
 
 558 Hofpitality. 
 
 " and his tender mercies are over all his 
 " works. All his works praife him, and 
 " his faints blefs him. His creatures, every 
 " one of them, wait upon him, and he 
 " gives them their meat in due feafon. He 
 " openeth his hand, and fatisfies the defire 
 " of every living thing 6 ." His fun mines 
 and his rain falls on the evil as well as the 
 good. His very enemies mare of his bounty. 
 He gives liberally to all men, and upbraids 
 not. From him we receive ability to be 
 hofpitable, and hearts to be fo too. The 
 tables to which we invite our friends he 
 fpreads, and the cup we put into their hands 
 he fills. Oh the munificence of the great 
 God ! How large, how conftant, how in- 
 exhauftible is his bounty ! Ought we not 
 then to be followers of God as dear chil- 
 dren ? To be hofpitable is to be like God : 
 and to refembk his Maker is the glory of 
 an intelligent creature. 
 
 But when we have furveyed the bounties 
 of Providence in their large!! extent, the 
 idea we colled: from thence of the generbfity 
 of the blefled God falls prodigioufly mort 
 of that which the gofpel infpires. Here, 
 to ufe the language of an apoftle, " he hath 
 " fhewn the exceeding riches of his grace, 
 
 e Pfalra cxlv. 9, 10, 15, 16. 
 
 " in
 
 Hofpitality. 559 
 
 " in his kindnefs towards us, through Chrift 
 " Jefus f ." A feaft he has prepared for my- 
 riads of guilty, wretched, helplefs beings, 
 at an expence which angels are at a lofs to 
 compute. The facrifice is his own Son! How 
 exquiiitely grand muft the feaft on fuch a 
 facrifice be ! Let eaftern monarchs in all the 
 pride of wealth and power, aiTemble their 
 princes, nobles, and people, to partake of a 
 banquet the moft expenfive and magnificent 
 they can furnim. Let them on thefe oc- 
 cafions, like Ahamuerus, exhibit to the 
 view of their fubjedls " the riches of their 
 " glorious kingdoms, and the honour of 
 " their excellent rnajefty g ." It is all idle 
 fhew, a mere fplendid nothing, when com- 
 pared with this the nobleft of all enter- 
 tainments. Nor is the reception which the 
 Mafter of this feaft gives his numerous 
 guefts, lefs kind and gracious than the feaft 
 itfelf is fumptuous and deleclable. With 
 infinite condefcenfion and goodnefs he fends 
 his fervants to invite men of all defcriptions 
 to it, with a cordiality not to be imagined 
 he welcomes them to it, and with unex- 
 ampled hofpitality pours upon them a pro- 
 fufion of joys the moft refined, fubftantial, 
 and unutterable. Happy day, when all the 
 guefts mall be afTembled, and this glorious 
 
 { Eph. ii. 7. Efther i. 4. 
 
 2 feftival
 
 560 HoJpttaKtyl 
 
 feftival (hall be celebrated in the palace of 
 the great King above ! 
 
 Let us now lay all thefe ideas together 
 tbefitnefs of this duty the reward it brings 
 with it the fair examples of thofe who have 
 moil diftinguiihed themfelves by their ge- 
 nerofity in this way arid, above all, the 
 hofpitality of the bleJJ'ed God on whofe favour 
 our happinefs depends j let us lay all thefe 
 confederations together; and then afk our- 
 felves, whether we can find it in our hearts 
 to be felfifh, parfimonious, and inhofpitable? 
 A man of this character is a wretch, a dif- 
 grace to his fpecies, and deferving of the 
 contempt and deteftation of every rational 
 and fociable being. Such monfters there 
 may be in our world : but fuch, furely^ are 
 not to be found among the difciples of the 
 kind, the benevolent, the hofpitable Jefus. 
 It is irnpoflible that they who have fhared 
 of his bounty, and have drank into his fpirir, 
 mould thruft the honeft poor from their 
 doors, mut up their bowels of companion: 
 from the widow* the fatherlefs, and the 
 ftranger, and have no tafle for the generous 
 pleafures of friendship and fociety. We 
 fpeak therefore, chriftians, a language har- 
 monious in your ears, and congenial to your 
 hearts, when we fay with the apoftle, Ufe 
 hofpitality one to another, without grudging. 
 
 DISCOURSE
 
 ' 
 
 DISCOURSE XL 
 
 Convivial Intercourfe. 
 
 JOB i. 4, 5. 
 
 /V Sons went andfeafted in their Houfes, 
 every one bis Day, and fent and called for 
 their three Sifters, to eat and to drink with 
 them. And It was fo, when the Days of 
 their feafting were gone about, that Job 
 fent and fanSllfied them, and rofe up early 
 In the Morning, and offered burnt Offerings 
 according to the Number of them all : Jor 
 fob fald, It may be that my Sons have 
 Jlnned, and curfed God In their Hearts. 
 Thus did- ^ob continually. 
 
 in families, on 
 
 ;?> 
 
 M* occalion of marriages, births, 
 
 11 r 
 
 ^ and other proiperous events ; 
 $& have been ufuaj in moft ages 
 and countries. And it is not to be doubted 
 Q o that
 
 562 Convivial Inter courfe. 
 
 that the practice is innocent and commend- 
 able. It is capable of being improved to 
 ends the moft falutary and important 5 and 
 on the contrary, of being abufed to purpofes 
 very criminal and pernicious. To offer fuch 
 advice therefore as may prevent the evils 
 apprehended, and contribute to the chear-^. 
 fulnefsand utility of thefe domeftick friendly 
 aflbciations, is the objed: of this difcourfe. 
 The ftory juft read naturally leads us to our 
 defign : the particulars of it therefore we 
 iLall confider and explain. 
 
 It has been questioned by fome whether 
 the ftory of Job is to be confidered in any 
 other light than a fable or allegory, after the 
 manner of the eafterns, and agreeable to 
 jfome other parts of fcripture. But there 
 does not appear to me ground fufficient to 
 fupport this opinion. The ftory, exclufive 
 of the difcourfe between the feveral parties, 
 is more, told with a great air of fimplicity, 
 and an exadtnefs of circumftances and names 
 fcarce to be expeded in mere apologue. 
 But befides the internal marks of its being 
 a truehiftory, there are external ones which 
 feem to me unanswerable : I mean, Ezekiel's 
 mentioning Job in company with Noah and 
 Daniel*, which it is hardly imaginable he 
 
 b Ezek, xiv. 14. 
 
 would
 
 Convivial Inter courfe. 563 
 
 would have done, if Job had not really ex- 
 ifted as well as they ; and the apoftle 'James 
 referring to his hiftory at the fame time he 
 does to that of Chrift. ' Ye have heard 
 " of the patience of Job, and have feen the 
 " end of the Lord '. 
 
 As to the author, it is not certain who he 
 was, whether Job himfelf, Elibu, or Mofes. 
 The latter feems moft likely, as the name of 
 "Jehovah (by which God began to be known* 
 or however chiefly known, in the time of 
 Mofes) is Frequently ufed in the hiftorical 
 part of the book ; whereas it is fcarcely if 
 at all mentioned in the difcourfes which 
 make up the chief part of the book, and 
 which are fuppofed to have been fpoken, 
 and indeed the whole matter to have hap- 
 pened, before the time of the author. But 
 Xvhoever the author was, the enquiry of the 
 greatefl confequence to the bufinefs before 
 us is, at what time Job lived. Now it is 
 plain it mull have been before Mofes 's time, 
 becaufe the age of man was then reduced to 
 what it is now* feventy or eighty; whereas 
 Job we find lived one hundred and forty 
 years. It was before facrifices were con- 
 fined to one altar, before the general apoftacy 
 
 * James v. ii;
 
 564 Convivial Inter courfe. 
 
 of the nations, and when there was as yet 
 no other idolatry but the worihip of the fun 
 and moon, and that was punilhed by the 
 Judges k . It was while God was known 
 more by the name of God almighty than 
 Jehovah, as was hinted before; and when 
 divine knowledge was conveyed not by 
 writing but by tradition, as feems probable 
 from fome paffages in the courfe of the 
 book 1 . In fine, it was evidently before the 
 time of Mofes, becaufe no mention is made 
 of the deliverance of the Ifraelites out of 
 Egypt, and no reference is had to any of 
 the cuftoms of that difpenfation. I mould 
 fuppofe Job therefore to have lived in the 
 patriarchal age ; perhaps about the time of 
 Ifaac or Jacob : and very probably he was 
 of the pofterity of Nahor, Abrahams bro- 
 ther, whofe firft-born was Uz m . It was 
 then in an age of great fimplicity of man- 
 ners, but in which however idolatry began 
 to prevail, and vice to fpread itfelf among 
 the nations, that the fcene of this hiftory is 
 to be placed. 
 
 Now the text tells us, That the fens of 
 Job went and feajled in their houfes, every 
 one his day, andfent and called for their three 
 
 * Ch. xxxi. 26, 28. i Ch. viii. 8, 21, 25. 
 
 w Gen. xxii. zo, 21, 
 
 Jijlers,
 
 Coxvtvia/ Inter courfe. 565 
 
 fifters, to eat and to drink with them. And it 
 was fo, <when the days of their feajling were 
 gone about, that 'job fent and Janfflified them, 
 and rofe up early in the morning, and offered 
 burnt offerings, according to the number of 
 them all : for 'Job faid, It may be that my 
 fans have finned, and curfed God in their 
 hearts. Thus did Job continually. 
 
 Several things are here deferving our no- 
 tice, fome of which require a little expla- 
 nation. As, 
 
 I. This Feftival which was obferved in 
 the family of Job. 
 
 Our accounts of thefe early times are very 
 fhort ; fo that we can frame but a very im- 
 perfect idea of matters of this fort. Human 
 nature however being the fame in every age, 
 we may eafily fuppofe that fuch cuftoms in 
 the general as now prevail in moft coun- 
 tries, prevailed then ; though with lefs art 
 and more fimplicity. Events that were me- 
 morable, interefting, and important would 
 be apt to bring .people together; and good 
 nature, an inclination to mirth, and a fond- 
 nefs for (hew would be likely to put them' 
 on making entertainments for each other, 
 expreffive of their mutual joy and good- 
 will. As to this feftival, it does not ieeni 
 to have been on a religious account; or of 
 003 a very
 
 566 Convivial Inter courfe. 
 
 a very general and publick kind. Only 
 one family is mentioned, though it is true 
 families were then very large, and others 
 might be invited to the feaft. The occafion 
 it is probable was within themfelves, either 
 the birth or the marriage of fome one of 
 the houfe, or fome prosperous, event that had 
 happened to them. But however that might 
 be, it looks as if thefe feafts were periodical, 
 or at flated feafons : and it is certain they 
 were circular, for it is faid theyfea/ted in 
 their boufes, every one his day. 
 
 Now all this was innocent enough, yea, 
 on fome accounts very commendable. They 
 might lawfully enjoy the comforts of life 
 ^n a friendly, fociable, and chearful manner. 
 The remembrance of benefits received 
 might juflly excite joy, provided gratitude 
 to God accompanied it. And it mewed an 
 amiable difpofition, and anfwered very va- 
 luable purpofes, for a family branched out 
 as this was to meet thus together at certain 
 feafons, and exprefs their mutual love and 
 concord. Here were .feven fons, their 
 children it is probable, and the fitters of the 
 family alfo. 
 
 What kind of entertainments they made 
 we cannot fay. But it is likely they were 
 as fplendid as the fimplicity of thofe times. 
 
 would
 
 Convivial Inter courfe. 567 
 
 would allow; for their wealth was very 
 great, and it is laid, they feajled, and " they 
 " drank wine"." It is further obfervable, 
 that thefe banquets were repeated, they 
 went about from bonfe to houfe , a day at a 
 houfe : and thefe days, it is probable, im- 
 mediately fucceeded each other; for that 
 was much the cuftom of the eaflerns "in 
 after times. Perhaps they began at the 
 houfe of the you.ngeft, for it is remarkable 
 they were at the elded brother's when the 
 laft fad cataftrophe befel them. And it is 
 not improbable they were ambitious of out- 
 doing each other on thefe occaiions. So 
 that upon the whole we may reafonably 
 conclude, thefe feafts were very expenfive, 
 and their mirth and jollity very great. 
 Now though thefe family affociations might, 
 as I faid, if properly managed, have been 
 innocent, ufeful, and commendable; yet, 
 
 II. They unhappily became the occajions 
 of fin. 
 
 Many circumftances concurred to render 
 this the cafe. The company was large, 
 feven fons, and three daughters, and their 
 feveral children. And where companies 
 are fo numerous (though proper enough on 
 
 Ver. 13. 
 
 O o 4 fuch
 
 568 Convivial Inter courfe. 
 
 fuch occafions) they are apt to get into 
 parties, or elfe to grow too violent in their 
 amufements. They were alfo young, as 
 may be gathered from the numerous family 
 'Job had after this firft race was gone. They 
 were in the bloom of age and the heat of 
 blood : and at this time of life mirth and 
 gaiety are peculiarly enfnaring. They were 
 very rich, and fo had all the means that can 
 be well imagined of dirBpation and pleafure: 
 and were under no abfolute neceffity of cut- 
 ting fhort their time of relaxation, and re- 
 turning fpeedily to their labour. Their 
 father alfo was not with them. So grave 
 and pious a man as he, had he been prefent, 
 would no doubt, have interpofed his autho- 
 rity to reftrain their excefles -, while, at the 
 fame time, his prudence and good-nature 
 would have led him to make his company 
 as agreeable to them as poffible. They 
 however reafoned otherwife, chofe he mould 
 be abfent, as apprehending they would be 
 more at liberty to gratify their lawlefs in- 
 clinations. But the moft unfavourable cir- 
 cumftance of all was, Satan's being among 
 them. For it is quickly after faid, when the 
 Lord afked Satan, " Whence corned thou ?" 
 that he anfwered, " From going to and fro 
 ** in the earth, apd from walking up and 
 
 " down
 
 Convivial Inter courfe. 569 
 
 " down in it." He diligently watched his 
 opportunity. And no fitter feafon than this 
 could have offered, for his ufing all the art 
 and influence he was mafler of to betray 
 them into fin. And accordingly, what 
 through his addrefs and their depraved ap- 
 petites and paffions, 
 
 III. They attually were betrayed into fin. 
 
 So I conclude both from Job's jealoufies, 
 and from the event. He faid, It may be 
 my fans have Jinned. This jealoufy of 
 his might be groundlefs. But indulgent 
 parents are not apt to fufpect bad things of 
 their children, till they are forced to it. He 
 knew their complexion, and the power of 
 temptation : knew perhaps fome difagree- 
 able things of them in time part, and had 
 probably fome hints given him of their be- 
 haviour, and fo dreaded the confequence. 
 Wherefore from his apprehenfions, as he 
 exprefies them, I mould fuppofe they really 
 were guilty of fome evil practices. And 
 then the calamity that befel them confirms 
 the idea. For though this providence was 
 defigned as a trial of Jot's patience, yet it 
 may be reafonably enough considered as a 
 pu-nimment of their fins, and not their fins 
 in general only, but their excefies on this 
 occaiion. What Job therefore fays of them 
 
 in
 
 Convivial Intercourfe. 
 
 in a way of fufpicion, we may I think, 
 without the charge of uncharitablenefs, 
 confider as real. 
 
 Tthey finned eat and drank to excefs, 
 grew violent and outrageous in their mirth, 
 and at length proceeded fo far as to curfe 
 God in their hearts. They were " full and 
 " denied God, and faid, Who is the Lord ?" 
 From ftep to ftep they advanced, till they 
 plunged themfelves into the depths of ini- 
 quity. They are chearful Quickly they 
 begin to think this their chearful nefs real 
 enjoyment , they want no better heaven- 
 So they fecretly defpife religion in their 
 hearts They drink The wine goes mer- 
 rily round The fumes arife They grow 
 noify and clamorous What they thought 
 before in their hearts, they now fpeak with 
 their lips The religion of the old man 
 they make a joke of And, loft to all fenfe 
 of parental duty and efleem, no wonder, 
 while they ridicule their father, they curfe 
 his God : no wonder they are ready for 
 every abomination they have it in their 
 power to commit. Charity would indeed 
 lead one to hope the bed concerning them. 
 Yet if this was their temper and condudt, 
 
 Prov. xxx. 9. 
 
 (and
 
 Convivial Inter courfe. 57 1 
 
 (and there feems too fad ground to appre- 
 hend it) furely the providence of God is 
 abundantly juftified in the fentence exe- 
 cuted upon them, But let us now turn 
 our attention awhile, 
 
 IV, To their father's conduct. 
 
 When the days of their feafting were gone 
 
 about, yob fent and fanffiified them, and rofe 
 
 up early in the morning, and offered burnt 
 
 offerings, according to the number of them all: 
 
 for Job faid, It may be that my fons have 
 
 Jinned, and curfed God in their hearts. Thus 
 
 did Job continually. 
 
 From this account one would be apt to 
 fufpect Job of having been guilty of fome 
 neglect. He does well, now he under- 
 flands there had been fomething amifs, to 
 interpofe between God and them. But 
 ought he not to have prevented the evil ? 
 Was there no defect in their education, 
 either in regard of feverity, or indulgence? 
 Some good men treat their children in 
 early life with too great rigour, and fo 
 provoke them, when they become their own 
 mailers, to run into excefTes they perhaps 
 would not otherwife be guilty of. But in 
 this cafe, if there was a miftake, it was 
 probably on the lide of indulgence : for 
 there is a foftnefs in his manner, of fpeaking 
 that looks much like the undue fondnefs of 
 
 a parent
 
 572 Convivial Intercourfe. 
 
 a parent If may be my fons have finned: jufl 
 like good old //, " My Tons, why do ye 
 " fo* ?" Or if there was no error in their 
 education, and their ill conduct was entirely 
 he efTedt of their own natural depravity and 
 perverfenefs ; yet was not 'Job to blame for 
 not afferting his authority, and taking care 
 to prefide at thefe feafts, which he' had rea- 
 fon to apprehend would prove occafions of 
 mifchief ? His prefence might have checked 
 thefe excefTes. But perhaps he was not 
 afked : or if he was, he had room to fear 
 they would pay little regard to his rebukes. 
 
 However this might be, whether his 
 former behaviour towards them was or was 
 not cenfurable, he certainly did right in 
 thus pioufly exprefling his concern for what 
 had happened. Job was a good man ; " he 
 " feared God and efchewed evil :" he could 
 not therefore apprehend them to have af- 
 fronted that great Being, and to have com- 
 mitted fuch daring outrages, without feeling 
 inward anguilh, and awfully dreading the 
 confequence. The utmoft he could now do 
 was to ufe his intereft with Heaven on their 
 behalf. And this he does with all the fer- 
 vour and piety of a man of, God, and with 
 all the tendernefs and affection of an afflidted 
 parent. He fen t and fanftijied them. Sent 
 * i Sam. ii. 23. 
 
 perhaps
 
 Convivial Inter courfe* 5*73 
 
 perhaps a meffage to them, expreiTing his 
 concern for what had palled, and wifhing 
 them to attend this feafonable and neceffary 
 adt of devotion ; or at leaft informing them 
 what he was about. And fanttified them, 
 that is, prepared them, as far as lay in his 
 power, for the approaching folemnity, both 
 by directing them to the forms uiual on 
 thefe occasions, and by doing his u ten oft, 
 as was juft obferved, to perfuade them to a 
 compliance with them. It is not indeed 
 faid they came. Perhaps they remained 
 ftubborn and incorrigible, adding to their 
 former fins this further inftance of con- 
 tempt of the divine appointments. He 
 however proceeds in what he had thus 
 pioufly refolved on. 
 
 He rifes early in the morning. Little fleep 
 we may prefume he had the night before, 
 oppreffed with anxious cares and it may be 
 foreboding fears. His facrifices he pre- 
 pares, one for each of the family; and offers 
 them with great devotion, penitently con- 
 feffing their fins and his own, and earneftly 
 imploring the divine favour and forgivenefs. 
 What an affecting folemnity was this ! . 
 A venerable patriarch, the head of a nu- 
 merous offspring, and by divine appoint- 
 ment king and prieft in his own houfe, fa- 
 3 crificing
 
 574 Convivial Intercourfe. 
 
 crificing to the Lord ! facrificing upon an 
 occafion the moft interefting- and impor- 
 tant ! pouring the blood of his flam beaits 
 on the altar ! and mingling with them his 
 importunate cries and tears ! What tender 
 emotions muft his pious and compaffionate 
 heart have felt ! Zeal for the glory of God, 
 and the moft pungent grief for the follies 
 and fins of his children, united to infpire 
 his breaft with all the fervour of real de- 
 votion. His faith, we have good reafon to 
 conclude, was directed to the Meffiah, of* 
 whofe facrifice thefe he now offered were 
 figures : and bleffings he doubtlefs obtained 
 for himlelf, however his petitions might 
 not be heard on behalf of his family. And 
 thus "Job did continually : .in this practice he 
 perfevered. Let us now turn our eyes from 
 the afflicted parent to his unhappy children, 
 and fee, 
 
 V. And laflly, what was the fad event of 
 their continued difobedience and rebellion. 
 
 They went on rioting after their ufual 
 manner, unmoved by their father's rebukes, 
 facrifices, and prayers ; till at length, being 
 on a certain day in their eldeft brother s houfe, 
 eating and drinking wine, there came a great 
 wind from the wildernefs, and fmote the four 
 corners of the houfe y and it fell upon them t 
 3 and
 
 Convivial Inter courfe. 575 
 
 and they died*. Providence had borne with 
 them a long while : but now the day of 
 recompence is come. They are in the midfl 
 of their jollity, perfectly fecure, and making 
 religion, as formerly, a part of their fport : 
 when on a fudden the meflenger of divine 
 vengeance approaches, executes the juft 
 wrath of God upon them, and turns this 
 fcene of mirth, diffipation, and profanenefs 
 into a fcene of confufion, mifery, and death. 
 What a dreadful cataftrophe this ! They have 
 not time given them fo much as to appre- 
 hend their danger; no, not the warning 
 that Belmazzar had of the hand writing 
 againft the wall q . They hear the wind 
 they fee the houfe falling upon them- 
 they feel the dreadful ftrpke they are bu- 
 ried in the ruins. What becomes now of 
 all their mufick and dancing, their mirth 
 and laughter, their intemperance and pro- 
 fanenefs ? While the wine goes brifkly 
 round, death ftands at their elbow unper- 
 eeived, with a cup full of the wrath of God. 
 He whom they had one minute curfed in 
 their hearts, the next requires their fouls at 
 their hands. How awful the tranfition from 
 thefe manfions of fancied blifs to the abodes 
 
 f Ver. 1 8, 19. * Dan. v. 5, 6. 
 
 of
 
 $76 Convivial Intercourfe. 
 
 of darknefs ! from all the madnefs and jfe- 
 curity of atheifm to a full conviction that 
 there is a God, and that under circumftances 
 of the utmoft horror and amazement ! 
 Verily there is a God that judgeth in the 
 earth T . 
 
 Thus have we run over this fhort but 
 ftriking and inftru&ive ftory. And fo our 
 way is open to offer fome advice refpecling 
 the management of domeftick -feftivals. 
 And how happy mall we be, if our advice 
 may contribute to promote the innocent and 
 ufeful purpofes of thefe convivial meetings, 
 and to prevent the evils of which they 
 fometimes prove the unhappy occafion ! But 
 this we muft refer to the next fermon, and 
 clofe what has been faid with two or three 
 general reflections. 
 
 i. From this ftory it appears, that the 
 beft of men have fometimes very undutiful 
 and difTolute children. 
 
 There can be no doubt but yob was a 
 man of real and exalted piety -, and it will 
 fcarcely admit of a queftion, all things con- 
 fidered, that his children were of the op- 
 pofite character, vain, frivolous young peo- 
 ple, void of the fear of God, and all concern 
 about their beft interefts. Nor is this the 
 
 r Pfalm Iviii. u. 
 
 only
 
 Convivial Intercourfe. 
 
 only in/lance on divine record. Aaron, EH, 
 and David were miferably difappointed iri 
 the fanguine hopes they had formed of 
 fome, if not of all their children. Let not 
 therefore parents fo circumftanced be unduly 
 difcouraged. Your affliction is very great. 
 Permit us to mingle our tears with yours, 
 and to adminifter to you all the comfort in 
 our power. It may be difficult to afluage 
 your grief: yet allow us, in the fofteft lan- 
 guage we can ufe, to remind you of the ex- 
 cellent men juft referred to, and of their 
 patience under thefe trying afflictions. Nor 
 would we forget to caution you againft & 
 rriiftake, which hath fometimes greatly ag- 
 gravated the diftrefs of peribns in your fitu- 
 ation : I mean that of drawing an unfa- 
 vourable conclufion from afflictions of this 
 fort refpecting their own Hate towards God, 
 The inftance in our text, and thofe juft 
 mentioned, are directly in point to the 
 purpofe of refuting this gloomy and totally 
 groundlefs apprehenfion. No, my friends, 
 it is an in difpu table fact, that fome of the 
 beft of men have had the worft of children. 
 And as God Cannot do wrong, fo he means 
 by thefe difpenfations to try your faith and 
 patience, and to convince you in the end> 
 as he did Job, that " he is very pitiful and 
 P p "of
 
 578 Convivial Inter courfe. 
 
 " of tender mercy*." But, in juftice to the 
 fubjecl: before us, we cannot forbear, 
 
 2. Reflecting a moment on fome circum- 
 ilances that contribute not a little to the 
 mifbehaviour of fuch children. 
 
 The feeds of depravity are deeply fown 
 in our nature : and this no doubt is the 
 grand fource from whence all the extra- 
 vagancies of young people originate. But 
 then there are other more immediate caufes 
 and occafions of their degeneracy, which all 
 operate under this firft great caufe. 
 
 Too many pious parents are guilty of 
 fatal miftakes in their manner of educating 
 their children. They are either unrea- 
 fonably fevere, or foolimly indulgent. In 
 the former cafe, by treating them with ri- 
 gour they add ftrength to thofe prejudices 
 againft ferious religion, which are too .pre- 
 valent in every unrenewed mind. And in 
 the latter, by giving them their way in 
 every thing, they fuffer their depraved paf- 
 fions and vicious inclinations to become too 
 turbulent to admit of any restraint. And 
 what is the confequence? No other than 
 might naturally be expected. Such un- 
 happy children, growing up into life amidft 
 
 8 James v. 10, n. 
 
 -wealth
 
 Cvnvtvtat Inter courfe. 579 
 
 wealth and fplendour, and having their 
 youthful imagination ftruck with athoufand 
 en/baring objects around them; are fuddenly 
 precipitated into temptation, and proceeding 
 from one failure in conduct to another are 
 at length totally and irrecoverably ruined* 
 Such fad inftances as thefe of parental im- 
 prudence, and filial profligacy, cannot be 
 enough lamented. Would to God that 
 men of religion, who have families, would 
 guard againft thefe fatal evils of feverhy 
 and indulgence, which have proved the oc- 
 cafions of the ruin of thoufands of children! 
 But then, however parents may fail in 
 their duty, let not, 
 
 3. Young people excufe themfelves of 
 their follies by throwing the blame on them. 
 
 Are there any of this character prefent ? 
 Suffer me to expoftulate with you, Sirs, one 
 moment. You are confcious to yourfelvesof 
 great guilt. You have not liftened, as you 
 fhould have done, to the remonftrances of 
 reafon and confcience, You have foothed 
 and cherimed your own depraved incli- 
 nations, thrown yourfelves in the way of 
 temptation, eagerly catched at every fhadow 
 of objection to the truth of religion, and 
 with the full confent of your hearts com- 
 plied with the felicitations of fin. And all 
 P p 2 the
 
 5 So Convivial Inter courfe. 
 
 the evil that hath followed, you muft ac- 
 knowledge, you have righteoufly deferved. 
 Think not to fkreen yourfelves behind the 
 imprudence, or even the criminal negleds, 
 of your parents. God is juft. And at his 
 tribunal you muft fooner or later plead 
 guilty. Let us therefore, 
 
 4, With all poffible earneftnefs and af- 
 fedtion entreat young people to take warning 
 from the deplorable inftance before us, and 
 to be on their guard againft the dangers to 
 which convivial indulgences will expofe 
 them. 
 
 What if the like tremendous calamities 
 mould befal you that befel the family of 
 Job I Wiiat if in the midft of your mirth 
 and jollity you mould be told, as Belfoazzar 
 was by the hand writing on the wall of his 
 palace, that " the boafted reign of lawlefs 
 " vice and intemperance is at an end, and 
 " that having been weighed by God in the 
 " balance of juftice, you are found want- 
 " ing !" How will " your countenance," 
 like his, " be changed, your thoughts trou- 
 " ble you, the joints of your loins be loofed, 
 "and your knees fmite one againft ano- 
 " ther r !." Or if that mould not be the 
 
 ' Dan. v. 6. 
 
 cafe,
 
 Convmta/ Inter courfe. 581 
 
 cafe, depend upon it you will fufFer efTen- 
 tially by thefe exceiTes in your temporal* 
 fpiritual, and everlafting interefts. Your 
 health will be impaired, your fubftance di- 
 minimed, your character difgraced, and 
 what is infinitely worfe, if mercy does not 
 tnterpofe in a way you have little reafon to 
 expect, your foul will be loft for ever. To 
 what has been faid we have only to add, 
 
 5. And laftly, one word, to excite parents 
 to the prudent and faithful difcharge of their 
 duty. 
 
 Let me afk you, my friends, whether the 
 interests of your children do not lie near 
 your hearts ? Would you not vvifh them to 
 be refpectable and ufeful in this world, and 
 for ever happy in that to come ? Look well 
 then after their morals. Keep them out of 
 the way of vice and lin. And do your ut- 
 moft, in a dependance upon the divine 
 grace, to conciliate their regards to religion 
 that beft and nobleft of all blefTings. But 
 your own perfonal happinefs alfo is very 
 nearly concerned. Should you fail in the 
 line of conduct you purfue refpecting your 
 children, the like anguim you will feel that 
 'Job felt on this fad occafioh. May you 
 efcape a forrow fo pungent, and not need 
 be told to relieve you of defpondency, that 
 P p 3 God
 
 5 8 2 Convivial Inter courfe. 
 
 God can overrule even this affliction for 
 great good to you in the end, as he did to 
 the pious patriarch, of whofe unhappy chil- 
 dren we have been difcourfing ! 
 
 PART II. 
 
 THE fad ftory in our text we have con- 
 fidered. Jo6 was a man of wealth and piety. 
 He had a numerous family, no lefs than 
 feven fons and three daughters. Thefe 
 young people, poffeffing the means of diffi- 
 pation, and having perhaps been treated by 
 their parents with too much indulgence 5 
 were hurried by their violent paffions into a 
 courfe of vicious practices. They were ufed 
 to affemble together at each other's houfes, 
 and, in the midft of their criminal excefTes, 
 to trea_t the religion of their father, whofe 
 company they cared not to enjoy on thefe 
 occasions, with contempt. He, good man ! 
 at home, felt no fmall pain on their account, 
 fearing that their irreligious and riotous be- 
 haviour would draw down the refentments 
 of Heaven upon them. With all the ten- 
 dernefs therefore of a parent, and all the 
 pious fervour of a patriarch, he interpofed 
 by prayers and facrifices on their behalf. 
 
 But
 
 Convivial Intercourfe. 583 
 
 But it was too late. Being on a certain 
 day at their eldeft brother's houfe, eating, 
 and drinking wine; in the midft of their 
 mirth and jollity, and probably whilft they 
 were curfing God with their lips as well as 
 in their hearts, there came a great wind, 
 which inftantly deftroyed the houfe where 
 they were thus riotoufly aflembled, and 
 buried them beneath the ruins of it. 
 
 We have made fome general reflections 
 on this fad ftory, and proceed now to the 
 main thing propofed ; which is, 
 
 FIRST, To give fome account of the 
 nature, origin, and ufe of Fejlivals, and more 
 efpecially of domeftick or family entertain- 
 ments i and then, 
 
 SECONDLY, To direct to fuch a prudent 
 arrangement of circumflances in thefe cir- 
 cular vifits, as may prevent the irregularities 
 they are fometimes the occalions of, and 
 fecure all the falutary advantages propofed 
 by them. 
 
 FIRST, Fejffvafs, of which we are here 
 to give fome general account, may be con- 
 lidered in three views, as religious civt'/~ 
 and domeftick. 
 
 Religious fejlivals have obtained time im- 
 memorial in all countries, among Pagans, 
 Mahometans, Jews, and Chriftians. Dif- 
 P p 4 miffing
 
 584 Convivial Inter courfe. 
 
 miffing however thofe of the two former 
 profeffions, the rites and grounds of which 
 are all of human invention, and which it is 
 not to our purpofe here to examine j it (hall 
 fuffice to obferve, that thofe only of the two 
 latter owe their authority to divine appoint- 
 ment. The feftivals enjoined by Moles 
 were founded in reafpn, and adapted, cir- 
 cumftanced as the Jfraelitifh nation was, to 
 anfwer very important political and religious 
 purpofes. But thefe feftivals are now at an 
 end, the pofitive laws refpedting them being 
 exprefsly repealed by the fame authority that 
 enadted them. And under the chriftian dif- 
 penfation, no rite of this fort that I know 
 of is in force, but that of the Lord's fupper, 
 This was inftituted by Chrift, who hath 
 commanded that it mould be obferved to. 
 the end of time $ and is with good reafon, 
 fpoken of in the New Teftament as afeaft". 
 
 As to the numerous feftivals of the Ro- 
 mifh church, and thofe ftill retained in thq 
 eftablifhed_church of this country, there ap- 
 pears to me to be no foundation for them 
 in the word of God. On the contrary, we 
 are rather cautioned againft fuch ceremonial 
 obfervances, as tending to enflave the minds 
 
 " I Cor. v. 8, 
 
 ' Of
 
 Convivial Intercourfe* 585 
 
 of men, and to beget a kind of fuperftition 
 very injurious to religion*. To which it 
 may be added, that the fcriptures feem to 
 have purpofely left us in the dark about the 
 exact time when thofe great events hap- 
 pened, the commemoration of which on 
 certain days is neverthelefs enjoined by hu- 
 man authority an authority which, with 
 all becoming deference, we are obliged to 
 proteft againft as not competent to fuch in- 
 junctions. But it is not our bufinefs here 
 to enter "particularly into this argument, 
 We muft, however, maintain that it is law- 
 ful for any number of chriftians, with mu- 
 tual confent, to fet apart days of thankf- 
 giving for bleffings they have received, and 
 days of humiliation under calamities they 
 fuffer; nor is it only allowable to do fo, it 
 is their incumbent duty. And indeed it 
 ftrikes me, that it is an expreffion of very 
 unreafonable and criminal perverfenefs in 
 wno diflent from the eftabliihed 
 
 religion of their country; to refufe, at the 
 inftance of the civil power, to acknowledge 
 national benefits and to deprecate national 
 judgments. And then, as to publick fefti- 
 \:als that are purely civil 9 and totally uncon- 
 
 i Gal. iv. 9, 10, ii ^
 
 586 Convivial Inter courfe. 
 
 nedled with religious matters, there furely 
 can be no harm in paying a decent regard 
 to them, provided they are held under due 
 regulations. They have their ufe in fociety, 
 to promote benevolence and a good under- 
 Handing among mankind. 
 
 But our view at prefent is to festivals of 
 a private or domejlick kind, obierved by fa- 
 milies periodically, or on occalion of prof- 
 perous events, fuch as marriages, births, 
 removals to new habitations, and the like. 
 In moft ages and countries it has been ufual 
 for relations and friends to entertain one 
 another, on fuch occafions, at their houfes. 
 The practice has ever been held lawful and 
 commendable. Abraham made a feaft at 
 the weaning of his fon Ifaac Y . Thefe cir- 
 cular feafts in the family of y&& 9 however 
 abufed, were conformable to the cuftom of 
 the times. Sampfon made a feaft at his 
 marriage which laired feven days 2 . And 
 we read of " a yearly facrifice," or feaft, 
 ** there was at Bethlehem, for all the family 
 
 " of J e / e > the father of David *" Indeed 
 it were endlefs to enumerate the many in- 
 
 ftances of this fort which occur in the Old 
 Teftament, And in the New, we frequently 
 
 y Gen. xxi. 8, z Judges xiv. xo, 1-7. a i Sam. xx. 6. 
 
 read
 
 Convivial Intercourfe. '587 
 
 read of our Saviour's being entertained at 
 the houfes of his friends, and once of his 
 being prefent at a marriage feafl in Cana of 
 Galilee b . A practice therefore in which 
 mankind have fb univerfally agreed, is no 
 doubt natural and lawful. And as it is in- 
 nocent, fo it is capable, if properly con- 
 dueled, of anfwering very ufeful purpofes. 
 The harmony of families is hereby preferved, 
 and friendfhip among individuals promoted. 
 Indeed the nobleft ends, civil, moral, and 
 religious may hereby be attained. But then 
 it muft be admitted, on the other hand, 
 that thefe feftivities are capable of being 
 abufed to the moil pernicious purpofes. 
 They have fometimes proved the unhappy 
 occafions of intemperance, animofity, and 
 ilander; or at lead of indecent levity and 
 diffipation. We will go on therefore, 
 
 SECONDLY, To offer fome advice refpec"l- 
 ing the management of thefe circular vifits, 
 in order to prevent the irregularities jufl 
 mentioned, and to fecure the falutary ad- 
 vantages propofed. 
 
 Here it muft be obferved, before we pro-> 
 ceed, that the company on thefe occafions 
 is fuppofed to confift of various forts of 
 
 b John ii. i, 2. 
 
 perfons 4
 
 $88 Convivial Intercourfe. 
 
 perfons, fome elder and others younger 5 
 ibme ferious arid others gay,- but. all of 
 them relations and friends, and of decent 
 reputable characters. And their object, we 
 take it for granted, is relaxation, and the 
 enjoyment of a chearful afternoon and even- 
 ing together. Thus circumftanced permit 
 me, Sirs, to exhort you, 
 
 i . To beware of Intemperance. 
 
 You are now under a temptation to this 
 great evil. For though good manners may 
 fecure you from brutal excefs, yet fitting 
 down at a table covered with delicacies, 
 your appetite keen, your hoft generous, and 
 your aflbciates all of them briik and gay; 
 you are in danger of going beyond the ftri<5t 
 bounds of fobriety. Be therefore on your 
 guard. Remember intemperance is an 
 odious vice, difpleafing to God, degrading 
 to human nature, and productive of the 
 mofl pernicious confequences. Befides the 
 injury it does the conflitution, it deprives 
 perfons of many rational and manly plea- 
 fures they might expect to enjoy on thefe 
 eccaiions, makes them difagreeable to each 
 other, excites animofity, and if carried to 
 the utmoll length, brings- deftruction after 
 it. The manner in which the feafts fpoken 
 qf in our text were conducted, and the 
 
 event
 
 Convivial Inter courfe* 589 
 
 event of them, very well juitify the fufpicion 
 that intemperance reigned in the family of 
 *job. His fons and daughters, as we have 
 feen, and their companions met together 
 to make merry. They eat and drank with- 
 out regard either to health or decency. They 
 grew noify and quarrelfome. From one 
 excefs they proceeded to another. Till at 
 length, having curfed God in their hearts, 
 they curfed him with their lips. Horrid 
 impiety ! And what was the confequence ? 
 Juftice revenged the infult offered toHeaven, 
 and thefe daring tinners were inftantly buried 
 beneath the ruins of this wretched temple, 
 confecrated to vice and debauchery. 
 
 To enjoy the bleffings of providence, and 
 to be more than ordinarily pleafant on thefe 
 occaiions, is by no means criminal. You 
 may eat, and drink, and be chearful, with- 
 out offending either God or man. But if 
 you exceed depend upon it you will pay 
 dearly for it : you will fuffer in your health, 
 your character, and your peace. Let the 
 matter of the family, therefore, take heed 
 that he does not tempt his guefts to intem- 
 perance, by prefenting them with too great 
 a variety and abundance, or with delicacies 
 unfuitable to their rank and to bis circum- 
 fbnces. Let there be plenty without luxury: 
 
 and
 
 59 CfelWWWW Intercourfe. 
 
 and let the rule obferved at Ahafhuerus's 
 feaft be ftridtly regarded, * to compel no one 
 to eat or drink beyond his inclination V 
 And let the guefts, amidft all the eafe and 
 freedom that mould prevail on thefe occa- 
 fions, fee to it they do not tranfgrefs the 
 bounds of moderation. 
 
 It is related of the Egyptians* by Hero- 
 dotus and others, that in order to prevent 
 irregularities at their entertainments, and to 
 give fome check to exceffive mirth ; they 
 were ufed to bring into the room after fup- 
 per, when they began their wine, a coffin 
 with the image of a dead man carved in 
 wood, (probably the embalmed remains 
 of fome anceftor of the family.) This 
 fpectacle was prefented to each of the com- 
 pany by a perfon, whofe office it was to 
 pronounce diftinctly the following words, 
 ' Look upon this, and be merry : for fuch 
 " as this, when dead, malt thou beV A 
 ftrange ceremony this ! It (hews, however, 
 in what abhorrence this very extraordinary 
 people held thofe extravagancies, which too 
 often difgrace publick and domeflick fefti- 
 vities. Solomon was a wife and good man. 
 
 He knew what danger young people are 
 
 ~\ " 
 
 c Either i. 8. * Herod, lib. ii. .45. 
 
 a expofed
 
 Convivial Inter courfe. 59 1 
 
 expofed to, efpecially on thefe occafions. 
 Nor can we do them a kinder office than to 
 \vhifper in their ears thofe memorable words 
 of his, when they are thus tempted to ex- 
 cels " Rejoice, O young man, in thy 
 " youth, and let thy heart chear thee in 
 " the days of thy youth, and walk in the 
 " ways of thy heart, and in the fight of 
 " thy eyes : out know thou, that for all 
 " thefe things God will bring thee into 
 " judgment V 
 
 2. Let good order be obferved. 
 
 Chearfulnefs is an idea always connected 
 with feftivity : nor can there be chearful- 
 nefs where there is not freedom and eafe ; 
 and to impofe difagreeable reftraints upon 
 our guefls, would be deemed illiberal and 
 ill-mannerly. But as the company is often 
 on thefe occafions large, and made up of 
 perfons of different denominations, ages y 
 and tempers ; and as young people, amidft 
 all the gaiety of a feftival, are in danger of 
 falling before they are aware into irre- 
 gularities ; fome kind of controlling in- 
 fluence, fo delicately managed as fcarcely to 
 be perceived, fhould pervade through the 
 aflembly. And where fhould this influence 
 
 e Ecclef. xi, 9. 
 
 be
 
 592 Convivial Inter courfe. 
 
 he lodged, or by whom can it be fo properly 
 exerted, as the head of the family ? The 
 prefence of a venerable parent or grand-fire, 
 will of itfelf have an effect to prevent in- 
 decent levities ; and Should any improper 
 behaviour take place, no one will object td 
 the interpofition of fuch authority. Had 
 yob prefided, or at leaft been prefent at his 
 eldeft fon's houfe, when the feaft of which 
 our text fpeaks was celebrated; the evil that 
 happened there would in all probability have 
 been prevented. 
 
 I know it will be faid, that old folks are 
 not fit company for young people; and that, 
 upon thefe occafions, when it is expected all 
 ihould be fprightly and gay, it may be as 
 well for the grave and gloomy to be abfent. 
 And indeed I mould think fo too, if age and 
 feverity, religion and gloominefs, were fy-* 
 nonimous terms, or qualities totally infe- 
 parable. But furely this is not the cafe. 
 Why may not elderly people be good-na- 
 tured and chearful ? And who will venture 
 to affirm that religion makes men four, tho' 
 fome who profefs it may be fo ? Be that 
 however as it will, good fenfe would teach 
 the heads of families fo to conduct them- 
 felves on thefe occafions as to render their 
 company agreeable, and their authority at 
 2 the
 
 Convivial Inter courje. 9 3 
 
 the fame time refpectable. Why cannot 
 parents, for a few hours, accommodate 
 themfelves to their children ? Why not 
 make all proper allowances for them, re^ 
 membring that they too were once children^ 
 and had the fame paffions thefe young folks 
 have ? Why not endeavour to infinuate 
 themfelves into their affections, by all the 
 good-natured arts which parental fondnefs 
 and prudence fuggeft ? Can any one be fo 
 morofe as to find fault with this ? Is there a 
 man fo deftitute of the feelings of humanity, 
 as not to be pleafed with the fight of a fond 
 father, encircled by a numerous offspring, 
 fmiling upon them, partaking with them 
 in their amufements, diverting them with 
 pleafant flories, and doing all in his power 
 to make them happy? No. It is a lovely 
 fight. And this affectionate affability of 
 parents, or thofe who preiidc on thefe oc- 
 cafions, is the rather to be recommended, 
 as it will enable them to convey instruction 
 to the minds of their young guefts in the 
 fofteft manner, and fecure to themfelves an 
 authority over them which will effectually 
 reftrain them from all irregularities. By 
 fuch means then mould good order be pre- 
 ferved on thefe occafions. But it is further 
 neceffary to this end, 
 
 3, That
 
 594 Convivial Inter courfe. 
 
 3. That every one mould take care to 
 keep a due command of his temper. 
 
 The kind of company we are fpeaking of 
 refembles that of the community at large. 
 It confifts, as that does, of perfons of va- 
 rious ages, characters, paffions, and con- 
 ditions. Wherefore the general rules 
 adopted by all wife and good men for re- 
 gulating their conduct in the publick walk 
 of life, mould be obferved here. And none 
 of them perhaps is of more confequence 
 than that we have juft mentioned. Among 
 ten or a dozen met together in a family- 
 way, fome in all likelihood will have their 
 peculiarities of temper and manners. And 
 in an unguarded moment, fprightly young 
 people may, for the fake of a little innocent 
 mirth, carry their raillery to too great a 
 length : fo an individual may be difgufted, 
 and in the end the good humour of the 
 whole company interrupted. This evil 
 therefore mould be avoided, and efpecially 
 every thing that looks like ill-natured in- 
 vective', or malevolent farcafm. What pity 
 to bear hard on any one perfon ! It is un- 
 generous and unmanly. 
 
 And, on the contrary, none mould be 
 difpofed to put an ill-con ftruction on what 
 another haftily fays. Or if the language is 
 
 pointed,
 
 tviat Inter coiirfc. 5 9 
 
 pointed, the edge of it fhould be blunted by 
 the good nature of him to whom it is di- 
 reded -, at leaft prudence fliould teach him 
 to conceal the pain he may be fuppofed to 
 feel, rather than unduly refent it. And it 
 is happy when thofe who are by know how 
 to throw in a word, which like oil may 
 fmooth the ruffled paffions before they burfl 
 into aftorm. Such a command of people's 
 tempers will prevent animofityand confufion* 
 contribute mightily to eafe and harmony, 
 and open the way to all the innocent plea- 
 fures of convivial intercourfe. In Ihort, it 
 fhauld be the wifh of every one to make the 
 reft happy; and not only ill-humour, but 
 wit itfelf, mould be facrificed to that ob- 
 ject. -Which leads us, 
 
 4, To point out the amufements proper 
 to be adopted on thefe chearful occaiions. 
 
 In mixed companies, fuch as thefe are 
 fuppofed to be, it will require fome inge- 
 nuity to adjuft matters fo as that all maybe 
 entertained and improved : and yet upon re- 
 flection we (hall find this to be no very diffi- 
 cult bufmefs. With refpecl ro the younger 
 part of the company there are devices enough 
 to be contrived to pleafe their imagination, 
 and exercife their wits : nor will it be un- 
 amufing to the elder, who cannot forget that 
 2 they
 
 596 " Convivial Inter courfe. 
 
 they too were one day children, to be fpec- 
 tators of thefe diverfions, if not actors ire 
 them. Human nature is the fame in every 
 age, and an infpired prophet, in order to 
 exprefs the future profperity of the Jews in 
 a ftriking manner, is allowed to hold up to 
 their view the lively and pleafing idea of 
 "' Jerufalem being full of boys and girls 
 " playing in the ftreets thereof V But, en- 
 tertaining as it muft be to the moft fenfible 
 people to fhare awhile in the innocent 
 pafti-mes of children, friendly difcourfe 
 ihould no doubt be the main employment 
 of grown people during thefe hours of re- 
 laxation. To fay how fuch difcourfe mould 
 be managed will require fome attention. 
 This however we mall attempt. 
 
 In the mean time give me leave to proteft 
 againft all amufements that are erifnaring, 
 pernicious , and of ill-report. Perhaps it 
 may be deemed an argument of too great 
 precifenefs and inflexibility to the cuftom 
 of the times, to rank among thefe the pre- 
 vailing amufement of cards. And indeed 
 he mull: have little knowledge of the world, 
 who mould expe<ft that the confederations 
 which may be mentioned, will have any 
 
 f Zech. viii. 5. 
 
 erTecl
 
 Inter courfe. 597 
 
 effect upon the generality of people to dif- 
 fuade them from it: yet they may have 
 their ufe with fome fober people, who have 
 hitherto confidered the epithets jufl now 
 adopted as fevere and indefeniible in this 
 application of them, 
 
 ** Enfnaring! you will fay, So are many 
 other amufements that are yet acknowledged 
 to be innocent and lawful." But is not 
 this, I afk, peculiarly fo ? Has it not made 
 encroachments upon the hearts and time, to 
 fay no worfe of it, of thoufands ? Suppofing, 
 therefore, it were ever fo innocent in itfelf, 
 would it not be prudent in perfons who are 
 anxious about their beft interefts, to forego 
 a practice, the iniinuating bewitching in- 
 fluence of which they cannot be fure they 
 (hall have refolution enough to prevent ? 
 Is no felf-denial required of a chriftian ? 
 And in queftions of a doubtful kind, is it 
 not an argument of wifdom to take th'at fide, 
 which is upon the whole the fafeil ? 
 
 But to go a ftep further. Will any one 
 deny that this practice has been followed 
 with the moft pernicious confequences to an 
 infinite number of people ? Has not an eager 
 defire of gain, with all the reiHefs and tur- 
 bulent paffions which accompany it, been 
 thereby excited ? Yes it hath, and to a de- 
 
 3 S ree >
 
 Convivial Inter courft, 
 
 gree, in forne inftances, which will not allow 
 us to doubt that if Satan were afked (as he 
 was in the courfe of the ftory we have been 
 relating) <{ Whence comeft thou ?" his an- 
 fwer would be, " From going to and fro 
 " in the houfes where gaming is pradifed." 
 *' But, fay you, the moment I find this 
 eager defire of gain excited, or feel myfelf 
 difturbed with peevimnefs, ill-humour, or 
 anger, I will throw alide my cards." That 
 is right. But can you be fure you will have 
 fo much command over yourielf ? Be advifed 
 then. It is better not to play at all, than 
 to hazard the decifion of this queftion. So 
 you will be fafe. Qbfta principiis. "Well, 
 but if there is fo much danger of your paf- 
 lions being unduly engaged, you will pre- 
 vent the evil, by refolving henceforth that 
 you will rifque nothing, or a,t leaft nothing 
 that lhall be an object with you.' 1 Very 
 well ! But to venture nothing, or what is 
 no object:, is to deprive the game of its 
 principal allurement, to make it dull and 
 infipid, and to degrade it to a rank with 
 the mofl trifling amufements. 
 
 And now, the queftion brought to this 
 point, what can you fay more in favour of 
 this practice, but that it is with you an 
 affair of indifference ; for fo that muft be 
 
 confidered
 
 Convivial Intercourfe. 599 
 
 confidered which does not at all intereft the 
 paffions. And if it ftands thus in your 
 mind, may you not as well have nothing at 
 all to do with it ? 
 
 But to give the fcale a turn, and determine 
 you to a negative, let me collecl: what has 
 been faid in a few words, and add fome other 
 reafons of a collateral kind, which, I think 
 a man of prudence and ferious piety muft 
 acknowledge, have at leaft fome weight in 
 them. It is admitted, that it is an enfnaring^ 
 diverfion ; that multitudes have been eiTen- 
 tially hurt by it, infomuch that in fome 
 cafes it is laid under a legal reftraint; that 
 many who do not reprobate it as abfolutely 
 criminal, yet think it wrong to countenance 
 what hath been upon the whole the occafion 
 of much evil ; that among a great number 
 of ferious people it is confidered as of ill- 
 refute ; that felf-denial even in indifferent 
 matters, and a caution not to give offence 
 to our chriftian brethren, are llrongly re- 
 commended in fcripture; and laftly, that 
 he who upon thefe considerations abftains is 
 by no means chargeable with guilt ; but on 
 the contrary, efcapes entanglements, fecures 
 to himfelf leifure for profitable and manly 
 amufements, and is fure of having the 
 pleafant reflection, that if he has erred, it 
 4 Has
 
 6 oo Convivial Inter courfe. 
 
 has been on the fide that is leaft hazardous. 
 All this, I prefume will be admitted. And 
 if fo, I afk, Is there no weight in thefe 
 confederations, to induce a prudent and good 
 man to decline this pradtice which fo ge- 
 nerally prevails ? 
 
 Should it be faid, as indeed it often is, 
 that it is better to be thus employed than 
 in flandering our neighbours, or fullering 
 our children to go into the indecent and 
 noify levities too common on the convivial 
 occafions we are difcourling of; all I have 
 to reply is, that if the alternative is una-r 
 voidable, no doubt the leaft evil of the two 
 fhould be chofen. But this is not the only 
 alternative, as we are now to (hew, by giving 
 fome directions refpecling the management 
 of convivial difcourfe g . 
 
 % The Spectator gives us the following little anecdote of 
 
 Mr. Locke. " Being invited to dine with the then Lords 
 
 ' Hallifax, Anglefea, and Sbaftjbury \ immediately after 
 
 * dinner, inflead of converfation, the cards were called 
 ' for, where the bad or good fuccefs, produced the ufual 
 ' paffions of gaining. Mr. Locke retiring to a window, and 
 
 * writing, my Lord Anglefea defired to know what he was 
 
 * writing : Wby, my Lords, anfwered he, / could not. Jleep 
 1 laft night for the pleafure and improvement I expefled front. 
 ' the convtrfation of the great eft men of the age. This fo 
 ' fenfibly ftung them that they gladly compounded to 
 ' throw their cards in the fire if he would his paper, and fo 
 f a converfation enfued fit for fuchperfons." N 533. 
 
 Chearfulnefs.
 
 Convivial Intercourfe. 60 1 
 
 Chearfulnefs is the main thing on thefe 
 occafions, but no one, methinks, can object 
 to the mingling profit with pleafure. Con^ 
 verfation refembles commerce, and a little 
 party collected around a winter's fire maybe 
 conlidered as a company trading upon one 
 joint flock of knowledge, wit, and virtue. 
 Mutual freedom, confidence, and good-na- 
 ture are neceflury to the right management 
 of this bufinefs. Nothing (hould be forced, 
 but all flow on with eafe and pleafantry. 
 
 But here we muft beg leave again to put in 
 our caveat againft that illicit kind of com- 
 merce juft now referred to, I mean the wan- 
 tonly meddling with the characters and af- 
 fairs of other people. This is a trade that 
 can bring no profit, though it may fomq 
 pleafure a fort of pleafure, if it may be 
 called fuch, that is procured at an enormous 
 expence. The dealer in this contraband 
 bufinefs muft have a very depraved heart ; 
 and, if detraction and malevolence can make 
 him happy, for that happinefs he muft be 
 content to part with the good opinion and 
 efteem of the company. But- Procul y 6 
 procul efle profani ^Let all fuch profane 
 abufers of the rites of convivial intercourfe 
 be driven hence. 
 
 YOU will fay then, What muft we 
 
 about ?-
 
 602 Convivial Intercourse. 
 
 about? What? furely people of good 
 fenfe, and fuch you wim to be confidered, 
 cannot be at a lofs for fubjects to difcourfe 
 of. Let tbe whole ftock of your little party 
 be fairly brought to market, and there will 
 be no want of ufeful and pleafant commo- 
 dities to traffick with. Are you all ftrangers 
 to hiftory, bufmefs, nature, morality, and 
 religion ? No. Thefe fources then will 
 furnim an ample fupply for the entertain- 
 ment of the evening. 
 
 Suppofe fome one were to relate a re- 
 markable incident in the flory of his an- 
 ceftors, his family, or his country ; upon 
 that tale would hang another, and thefe 
 pleafantly told would not fail to inftruct 
 and amufe. Suppofe the conversation 
 ihould turn upon matters of trade and 
 commerce, may it not be fo managed as 
 to divert at the fame time it informs ? 
 Or if a curious queftion refpecling any of 
 the works of nature is Started, think you 
 that fome prefent of a fprightly imagin~ 
 ation are not capable of investigating it, 
 fo as to create admiration and pleafure ? 
 Young people have memories : and why 
 may they not be allowed to recite pro- 
 ductions of innocent wit and pleafantry in 
 poetick numbers ? Who Shall be offended 
 
 at
 
 Convivial Intercourfe. 603 
 
 at the entertainment? Or if the attention 
 
 ihould be led by fome circumftance to a 
 
 point of morality, may not the difcufiion of 
 
 it for half an hour very agreeably engage 
 
 your judgment and paffions ? Some events 
 
 of a lingular kind may have happened to 
 
 this or that perfon in the courfe of the paft 
 
 year, either efcapes from eminent danger, 
 
 or the acquifition of fome unexpected good. 
 
 Why may not fuch events, with all the cir- 
 
 cumftances of them, be related ; and fo the 
 
 whole company become marers with their 
 
 friend in his happinefs, and enjoy with him 
 
 a grateful remembrance of the feafonable 
 
 interpolation of Providence ? I will add, if 
 
 there is a prudent, pious, chearful chriflian 
 
 in the circle; why may he not be vallowed 
 
 to throw in now and then a hint or reflection 
 
 of a religious kind ? It may ihed light on 
 
 the mind, and do good to the heart, without 
 
 favouring of affectation, or tending to give 
 
 (difguft. And fuch hint or reflection leading 
 
 on to further difcourfe of the fame nature, 
 
 (if it meet the approbation of the company) 
 
 will put them all, it is to be hoped, into a 
 
 temper to attend, 
 
 5. To the duties of family worfhip. 
 I am aware the very mention of family- 
 worftiip on thefe occafions, will be apt to 
 
 give
 
 604 Convivial Intercourfe. 
 
 give offence to fome fort of people. But 
 why? Is there any thing in this fervice in*- 
 compatible with the chearfulnefs of a fefti- 
 val ? Surely it is not, at leaft it ought not 
 to be, a tedious, formal, uninterefting bu- 
 finefs. And if there is a dated feafon for it 
 in the houfe where we are affembled, what 
 decent fatisfaclory reafon can be afiigned for 
 fetting it afide ? It will not take up much 
 time: and to fay your minds are fo diffipated 
 that you cannot compofe yourfelves to it, is 
 in effect to fay that your mirth has exceeded 
 the bounds of prudence. And will fuch 
 excufe be pleafing to God or to yourfelves 
 on the reflection ? How difmgenuous to 
 make your duty to him, from whom you 
 derive all the pleafures of convivial inter- 
 courfe, fervilely yield to your ungenerous 
 abufe of thofc pleafures ! On the contrary, 
 will not a quarter of an hour fpent in prayer 
 and praife to God, be likely to have the 
 happieft and moft falutary effect ? It will 
 recall your wandering thoughts and pallions 
 to the fupreme Good. It will revive, in 
 your breads a pleafant remembrance of your 
 obligations, as a family, to the Father of 
 mercies. It will put you in perfect good 
 humour with one another, and fend you to 
 your feveral houfes and your reft with eafy 
 minds, if not joyful hearts. 
 
 And
 
 Convivial Inter courfe. 605 
 
 And now to this arrangement of circurn- 
 flances, relative to family-afTociations, we 
 might oppofe the irregularities too frequent 
 on fuch occafions ; and draw an argument 
 from thence to enforce what we have been 
 recommending. But I do not mean here to 
 lead you into 'houfes where grofs immo- 
 ralities are pracftifed. Scenes of intempe- 
 rance, lewdnefs, and profanenefs, fuch as 
 drew down the vengeance of Heaven upon 
 the families of "Job, E/t, Aaron and others; 
 are too painful to be held up to the view of 
 a virtuous mind. And no perfon who h 
 any regard to decency, will heiitate a mo- 
 ment to determine, whether the pleafures of 
 an evening fpent in the manner we have re- 
 commended, are not far preferable to thofe 
 of lawlefs mirth and diflipation. 
 
 But what I mean to obferve is, that the 
 little trifling amufements mentioned above as 
 proper for children, and very allowable on 
 thefe occafions; mould not wholly engrofs 
 the time of grown people. Such diverfions 
 may for a while give pleafure : but is that 
 pleafure comparable to the entertainment re- 
 fulting from the rational amufements wehave 
 propofed? The freely difcourfmg on fubjecls 
 civil, moral, and divine is a manly, chear- 
 ful, and improving way of fpending our 
 
 leifure
 
 606 , Convivial Inter courfe. 
 
 leifure hours. Knowledge thus circulated, 
 with all the aid that variety of wit, ima- 
 gination, and reafon can give it; will en- 
 tertain and enrich the whole company : and 
 the focial affections hereby excited will en- 
 liven the animal fpirits, and add a glow of 
 real pleafure to the heart. Every one will 
 be delighted with this gainful commerce, 
 carry away with him the moft agreeable re- 
 flections, and impatiently wifh for the next 
 return of thefe convivial meetings. 
 
 DISCOURSE
 
 DISCOURSE XII. 
 
 Heaven confidered as a Family. 
 
 JOHN xiv. 2. 
 
 In my Fathers Houfe are many Manfions $ 
 if it iv ere not fo , I would have told you ; 
 I go to prepare a Place for you. 
 
 M O N G the many figures ufed 
 % in fcripture to reprefent the 
 
 " $ bleflednefs of heaven, none is 
 
 ' 
 
 0@^@ieJ more inftrudive and pleafing 
 
 than that of a Family. Domeflick con- 
 nedtions are the firft in nature, and if the 
 duties refulting from them were rightly dif- 
 charged, they would be produdive of the 
 nobleft enjoyments. With -the affiftance 
 therefore of this figure we propofe now to 
 lead you into a contemplation on the joys 
 of heaven ; and from thence to derive an 
 argument in favour of thofe tempers and 
 2 duties
 
 608 Heaven confidered as a Family. 
 
 duties which have been fo largely explained 
 and recommended in the preceding dif- 
 courfes. Now it will be neceiTary, at our 
 entrance on this delightful fubject, to pre- 
 fent you with the pidture of a family that 
 approaches as near to perfection as poffible;. 
 Such a picture we fhall draw. Excufe me 
 if the colouring is too high. We mean it 
 iliould glow on the bofom of the beholder, 
 and kindle there all the paflions of ad- 
 miration, delight, and rapture. 
 
 The family we have in our eye (and I 
 flatter myfelf more than one fuch family 
 has exifted in our world) were in affluent 
 circumftances. Their habitation was neat, 
 convenient, and elegant ; it did honour to 
 the Hull of the architect, without offending 
 the fimplicity of nature. The father was a 
 wife, affectionate, good man : a fincere dif- 
 ciple of the meek and lowly Jefus, whofe 
 doctrine he profefled, and whofe example he 
 followed. A rich treafure of knowledge he 
 had acquired, and with it the happy art of 
 communicating that knowledge to others in 
 a plain, eafy, and pleafant manner. The 
 welfare of thofe entrusted to his care lay 
 near his heart, and the fchemes he daily 
 planned for promoting it, which originated 
 in prudence and benevolence, fucceeded to 
 2 his
 
 Heaven confidered as a Pamily. 6dcf 
 
 his wifh. His fervent piety, like the pre- 
 cious ointment that ran down from the head 
 of Aaron to the fkirts of his garment, dif- 
 fufed its facred fragrance through all the 
 houfe. The counfels of divine wifdom, 
 which flowed like a filver ftrearn from his 
 lips, were fweetly mingled with the moft 
 pleafing expreffions of paternal tendernefs 
 and love; and his was the felicity to per- 
 fuade with greater energy by his example 
 than his words. 
 
 The partner of his life, inexprerTibly dear 
 to him, had all the charms which virtue 
 and religion could add to a form that com- 
 manded admiration and love. She was mo- 
 deft, prudent, and kind. Her happinefs 
 coniifted in attaching the affections of her 
 family to herfelf, and fo difpofing the affairs 
 of it as that harmony and chearfulnefs mould 
 prevail through the houfe : and the meafures 
 me took to this end were followed with the 
 fame fuccefs that crowned the generous 
 offices of her hufband. Nor was me lefs 
 attentive than he to the duties fhe owed to 
 God : her devotion was as lincere, though 
 perhaps more rapturous than his. Such 
 being the character of thefe amiable people, 
 it is not to be wondered that they reigned 
 fecurely in the affections of their domefticks; 
 R r and
 
 6 1 o Heaven confidered as a Family. 
 
 arid poffefled an authority over them, on all 
 occafions cordially acknowledged without 
 their feeming to affert it. 
 
 Their children (for they had a numerous 
 family) inherited the virtues of their parents, 
 as well as a linking refemblance of their 
 perfons. While young they fondly hung 
 on the bofom of the mother, amply re- 
 warding maternal attention and care with 
 the playful and endearing fmiles of infant- 
 fimplicity. Beauty bloomed in their coun- 
 tenances i and as the powers of reafon ex- 
 panded, the feeds of religion, which had 
 been carefully fown in their breafts, fprung 
 up under a divine influence, and promifed a 
 fair and joyful harveft. They knew, they 
 felt, they acknowledged their ignorance, 
 guilt, and depravity -, and looked for pardon 
 and eternal life through the mediation and 
 grace of the Lord Jefus Chrift. Each ftep 
 they advanced towards manhood, furnifbed 
 fome pleafing proof of their progrefs in 
 knowledge, purity, and benevolence. Fi- 
 lial obedience was their delight, and when 
 a temptation to undutifulnefs at any time 
 found accefs to their imagination, it was 
 quickly oppofed by the warm refentments 
 of unconquerable attachment. The focial 
 commerce daily carried on between their 
 
 parents
 
 Heaven confdered as a Family. 6 1 1 
 
 parents and them, in the mod foft and eafy 
 manner, was a continual fource of growing 
 pleafure to them both : as was alfo the 
 commerce that fubfifted among themfelves. 
 Friendfhip, that balm of human life, was 
 here enjoyed with little or no interruption. 
 A mutual exchange of fentiments and paf- 
 fions, accompanied with a thoufand offices 
 of generous love, confirmed the union na- 
 ture had created. And fo they were happy 
 in a degree beyond what is ufual in the pre- 
 fent life. They tenderly bore each other's 
 griefs, and fincerely mared in each other's 
 joys. " How good, how pleafant muft it 
 " have been to behold brethren thus dwell- 
 " ing together in unity !" 
 
 The characters, too, and deportment of 
 the fervants were fuch as entitled them> not 
 only to the good-will, but the affection of 
 the family. They were modefl, faithful, 
 diligent, and chearful j contented and happy 
 in their flations, and ever difpofed to do 
 their duty from motives of love as well as 
 intereft. The golden rule " of doing to 
 <e others as we would have them do unto us," 
 was deeply imprinted on their breafts : and 
 it was their aim not only to efcape the re- 
 proaches of a felf-accufmg confcience, but 
 to enjoy the commendations of thofe they 
 R r 2 ferved,
 
 6 1 2 Heaven conjidered as a Family. 
 
 ferved, and more efpecially the approbation 
 of the great God. 
 
 In a houfe compofed of fuch members, it 
 may be eaiily imagined peace and pleafure 
 muft have abounded. The welfare of the 
 whole was the objedt of every individual, 
 and each one partook liberally of the ge- 
 neral flock of happj.nefs which their mutual 
 labours produced. Serenity and joy ap- 
 peared in every countenance. One office of 
 kindnefs fucceeded another. Bufinels and 
 relaxation had their proper hours affigned 
 them. Now they were in action, then at 
 reft : now employed in their feveral depart- 
 ments, and then enjoying the enlivening 
 pleafures of focial intercourfe. Their table 
 was richly fpread with the bounties of Pro- 
 vidence, and their cup ran over. Alike 
 Grangers to fickening intemperance and 
 guilty mirth, they ate their food with relim, 
 and drank their wine with chearfulnefs. 
 The friends of virtue and religion met a 
 hearty welcome at their board, and indigence 
 was liberally relieved by their hofpitality. 
 Their eyes pitied the diftrefled, and their 
 hands cloathed the naked : the widow, the 
 fatherlefs, and ftranger blefled them. The 
 ftated feafons of devotion they confidered as 
 the moll, ufeful and improving portions of 
 
 time.
 
 Heaven confidered as a Family. 613 
 
 time. With pleafure they afiembled, with 
 attention they liftened to the doctrines and 
 precepts of God's word, and, animated by 
 one fpirit, they addrefTed their prayers and 
 praifes to the great Author of all their en- 
 joyments. 
 
 Thus happily they palled their days, 
 distributed in prudent proportions between 
 acftion, ftudy, recreation, and devotion. Fol- 
 lowing the fimple dilates of nature, they 
 acquired and preferved health ; living on 
 good terms with their neighbours, they fe- 
 cured to themfelves peace; cultivating do- 
 meftick affections, they enjoyed a flow of 
 innocent and enlivening pleafure; improving 
 their opportunities for contemplation and 
 difcourfe, they grew in wifdom and virtue; 
 and converfing daily with Heaven in the 
 duties of religion, they were gradually pre- 
 pared for the fublime fervices and joys of 
 that better world. 
 
 Such was the family we meant to defcribe, 
 and whofe flory in many interesting parti- 
 culars of it, it would have been both edi- 
 fying and pleafmg to relate. But we for- 
 bear. Enough, methinks, has been faid to 
 kindle in our breafts an ardent defire to copy 
 after their amiable example, and to partake 
 of the rich pleafures they enjoyed. Would 
 R r 3 to
 
 6 14 Heaven conpdered as a F amity* 
 
 to God there were many fuch families as 
 thefe ! But we have another object in view 
 by holding up this picture to our ima- 
 gination ; it is to aflift us in our attempts 
 -to frame fome conception of the bleffednefs 
 of the future ftate. This figure, you fee, 
 our Saviour adopts in the text, and upon 
 this figure we mean to ground the prefent 
 difcourfe, 
 
 The apoftles, to whom the words v/ere 
 more immediately addreffed, may be con- 
 fidered as compofing one family. Over this 
 family our Saviour, in the character of an 
 indulgent parent, prefided. With them he 
 from day to day affociated, in all the habits 
 of the moft tender and familiar friendship ; 
 defending their perfons, fupplying their 
 wants, affifting their labours, and, by his 
 inflruclive and animating difcourfe, at once 
 enlightening their underflandings, and dif- 
 fufing heavenly joy through their hearts. 
 But he was now at the eve of his final de- 
 parture from them. The tidings of this 
 fad event with which he had juft ac- 
 quainted them, filled their breafts with the 
 deepen anxiety and forrow. With all the 
 tendernefs therefore of a dying parent, he 
 adminifters feafonable confolation to them, 
 Let npt," ' fays he, " your heart be 
 
 " troubled ;
 
 Heaven conjidered as a "Family. 615 
 
 <c troubled : ye believe in God, believe alfo 
 " in me." So he leads their views forward 
 to the world whither he was going, afTuring 
 them that they mould by and by follow him 
 to that blifsful flate, and there enjoy in the 
 higheft perfection thofe domefUck pleafures, 
 of which they had here had fome tafte. In 
 my Father s houfe are many man/ions \ if it 
 were not Jb, I would have told you : I go to 
 prepare a place for you. Words which, I 
 need take no pains to prove to you, may 
 with truth be confidered as addreffed to all 
 his faithful difciples in every age and coun- 
 try, as well as the apoftles. 
 
 Heaven he compares to a houfe, to convey 
 an idea of its beauty, convenience, and fla- 
 bility. This houfe he tells them was his 
 Father s, that great Being to whom he flood 
 related after a manner infinitely more glo- 
 rious than any other, as he was his own, 
 his only begotten, and well-beloved Son. 
 A houfe built by his Father, in which he 
 conflantly refides, and where he difplays his 
 glories in the moft perfect manner. In this 
 houfe there are manfions y abiding places h , 
 apartments for every one of the family, 
 fuited to their feveral capacities and con- 
 ditions. Of thefe manfions, he tells them, 
 
 R r 4 there
 
 616 Heaven conjidered as a Family. 
 
 there are many, to intimate that the mem- 
 bers of this family are numerous, and that 
 proviiion is made for them all. And to pre*- 
 fare this happy place for them, and for all 
 who flood related to him, was his object in 
 going thither, as well as to receive himfelf 
 the juft reward of his fufferings. To all 
 which he kindly adds, that if it were not Jo, 
 pe would have told them. They had ere this 
 heard of heaven, framed fome idea of it, 
 and been firmly perfuaded of its reality. 
 And they might reft affured, fuch was his 
 affeclion for them, and fuch the convincing 
 proofs he had given them of it, that if they 
 had been *impofed upon in this matter, he 
 would not have failed to undeceive them. 
 
 Now, upon all thefe expreffive circum- 
 fiances in our Saviour's figurative defcription 
 of heaven, affifted by a variety of other 
 pafTages of fcripture; we might ground 
 many pofitions refpecling the nature, perr 
 fedion, extent, and continuance of the 
 heavenly blefTednefs. And from thence we 
 might proceed to a particular examination 
 of the evidence of a future flate of happi- 
 nefs, to which that peculiar mode of lan- 
 guage pur Lord ufes naturally leads us A 
 mode of language admirably expreffive of 
 his native fimplicity and ingenuoufnefs, and 
 
 of
 
 Heaven confidered as a Family. 617 
 
 of the affectionate regards he bore to thofe 
 with whom he was thus familiarly dif- 
 courfmg. On thefe things we might, I 
 fay, with great profit and pleafure infift. 
 But, waving the particular and accurate in- 
 vefligation of thefe important points, we 
 will content ourfelves with a general il- 
 luftration of the metaphor before us, and 
 the rather as this treatment of our text befl 
 comports with our intention in the choice 
 of it. And fo we will proceed to improve 
 the fubjecl:. 
 
 Let us, then, confider the ftate of the 
 blefled under the idea of a Family. 
 
 To this figure there is an allulion in other 
 parlages of fcripture befides our text. The 
 people of God, you need not be told, are 
 often defcribed as his children and fervants ; 
 and " of him, the Father of our Lord Jefus 
 *' Chrlft, the Yrhofafamify in heaven and in 
 (f earth is named V' Now the ideas which 
 this pleafing emblem fuggefls, we mall clafs 
 under the following particulars the HouJ'e 
 in which this family dwells the Members 
 of which it is compofed their Employment 
 and Pleafure s and the Continuation of their 
 existence and happineis. 
 
 ' Bph. iii. 14, 15. 
 
 I. Heaven
 
 6 1 8 Heaven confidered as a F amity. 
 
 I. Heaven is the Houfe in which this 
 family reiides. 
 
 Beauty, convenience, and {lability, as we 
 intimated before, are the ideas which firft 
 ftrike our minds when we fpeak of a Houfe. 
 And when we attentively confider the fair 
 manfions of the great, while we are pleafed 
 and delighted with the proportion, elegance, 
 and grandeur of thefe noble ftruclures, we 
 fail not to admire the /kill of the architect. 
 The effect leads us back to the caufe, and 
 we prefume that a builder who had fo hap- 
 pily fucceeded, were he to exert his powers 
 on a larger fcale, a plan of ftill wider extent, 
 he would give further proofs of his ability. 
 So palaces the moft fuperb, like thofe of 
 which we read in ancient hiftory, rife to our 
 view, and we are ftruck with wonder and 
 veneration. 
 
 In fuch manner we may proceed in our 
 attempts to frame fome idea of that auguft 
 edifice, which the great Parent of the uni- 
 verfe has erected, at an infinite expence, for 
 the entertainment of his family above. A 
 fample he has given of his power and fkill 
 in the creation of this world, the manfion 
 he has built for the refidence of mankind 
 during their abode on earth. What a 
 pleafmg employment to a contemplative 
 
 mind
 
 Heaven confidered as a "Family. 6 1 9 
 
 mind to furvey the wonderful building in 
 all its parts, and the feveral parts in the 
 relation they bear to the whole ! When we 
 go down to the foundations of this houfe, 
 confider the fuperftructure raifed thereon, 
 examine the materials of which it is framed 
 and the manner they are arranged, enter into 
 its feveral apartments, meafure its prodi- 
 gious extent, dwell on the innumerable 
 beauties with which it is adorned, and then 
 gaze on the magnificent covering caft over 
 it ; when we thus contemplate, I fay, this 
 houfe built for the refidence of man, how 
 are our minds overwhelmed with the moft 
 ftupendous ideas of the power and {kill of 
 the great Architect ! 
 
 Hence then we may conclude with un- 
 queftionable truth, that the houfe he has 
 erected for the everlafting reception and 
 entertainment of his own proper family 
 the family he moft tenderly loves the fa- 
 mily he has redeemed with the blood of his 
 own Son ; muft be commodious, beautiful, 
 and fplendid beyond imagination. It is 
 the Houfe of God the greateft of all Beings ! 
 It is the Houfe of our Father the befl of 
 all Beings ! When infinite grcatnefs and 
 goodnefs unite to prepare a manfion for the 
 refidence of favourites, that manfion can 
 
 want
 
 620 Heaven confidered as a Family. 
 
 want nothing to make it glorious in the 
 higheft degree. Let us now enquire, 
 
 II. Who are the Members that compofc 
 this family ? 
 
 The Head of the family is the ever- 
 blefied God, the fountain, centre, and 
 effence of excellence, perfection, and hap- 
 pinefs. What tongue can defcribe, what 
 mind conceive his peerlefs glories ? The 
 moil exalted feraph cannot comprehend 
 them. When our imagination has wan- 
 dered through the univerfe, collected every 
 poflible excellence, and attributed them to 
 one immenfe, omnipotent, and eternal Be- 
 ing ; we fhall even then have acquired but 
 a faint idea of God. Such however is the 
 character of him who deigns to be the 
 Matter of this auguft houfe, the Father of 
 this illuftrious family ! To a mortal eye he 
 is invifible, but not fo to the happy fpirits 
 who compofe his houfehold above. Their 
 intellectual fight is fo refined, ftrengthened, 
 and enlarged, as not to be hurt or dazzled 
 by the full blaze of glories poured upon it 
 from the Sun of righteoufnefs. They fee 
 God : they know him, they converfe with 
 him after a manner the moft pleafing, de- 
 lightful, and rapturous. 
 
 As Mafter of this great family he prefides 
 
 over
 
 Heaven confidered as a Family. 621 
 
 over their affairs with confummate wif- 
 dom and prudence, takes effectual care of 
 their interefts, prepares their table for 
 them, and caufes their cup to run over; 
 affigns to every one his proper fervice, 
 accepts their oflices of duty and love, and 
 rewards their obedience with infinite li- 
 berality and goodnefs. And as a Father, 
 he is ever among them in all the habits of 
 the nioft endearing familiarity, unbofoms 
 his foul to them, aflures them of his favour, 
 enriches them with his bounty, and makes 
 them happy beyond expreffion and ima~ 
 gination. The moft perfect picture that 
 can be drawn of an earthly parent, exhibits 
 but a Ihadowy refemblance of his paternal 
 wifdom, faithful ne/s, and love. Thefe qua- 
 lities, in whatever degree they may be f up- 
 pofed to exiit among anv of his intelligent 
 creatures, originate from him : when he 
 therefore in the character of a Father af- 
 fembles his children about him, they will 
 no doubt be difplayed in ajl their tran- 
 fcendent perfection. 
 
 Chrift is " the Son of the living God", 
 "his own, his only- begotten Son 1 , the 
 " brightnefs of the Father's glory, and the 
 ** exprefs image of his perfon m ." But it 
 
 k Matth, xvi. 16. l Rom. viii. 32. John i. 14. TO Heb. i. 3. 
 
 3 is
 
 622 Heaven conjidered as a Family. 
 
 is in the relation he bears to the children 
 of this family as their elder brother that 
 we here confider him. Such was his 
 Companion for them, fuch his love to 
 them, that he voluntarily became a man, 
 and wept and bled and died, to reftore 
 them to their original innocence, and en- 
 title them to the joys of heaven. " As 
 " the children were partakers of flefh and 
 " blood, he alfo himfelf took part of the 
 "fame"." Although, " being in the form 
 " of God, he thought it not robbery to be 
 " equal with God, yet he took upon him 
 " the form of a fervant, was made in the 
 " likenefs of men, and being found in 
 " fafhion as a man, humbled himfelf, and 
 " became obedient unto death, even the 
 " death of the crofs. Wherefore God hath 
 " highly exalted him, and given him a 
 " name above every name ." He rofe from 
 the dead, afcended in that very nature he 
 had affirmed up into heaven, and there dif- 
 plays his mediatorial glories to the view of 
 " ten thoufand times ten thoufand, and 
 " thoufands of thoufands whom he has re- 
 " deemed by his blood," and who all join 
 in afcribing " bleffing, honour, glory, and 
 " power unto him that fitteth upon the 
 
 * Heb. ii. 14. Philip, ii. 69. 
 
 3 " throne,
 
 Heaven confidered as a Family. 623 
 
 <( throne, and unto the Lamb for ever and 
 " everV What unutterable joy muft this 
 happy company feel, while their wondering 
 eyes are thus entertained with the lively 
 memorials of their elder-brother's unex- 
 ampled compaffion and love ! 
 
 There too the Holy Spirit the Comforter 
 who proceeds from the Father and the Son % 
 dwells. That divine Spirit who defcended 
 upon the Saviour at his baptifm " in a bo- 
 " dily fhape like a dove r ," and who poured 
 fuch a rich variety of gifts and graces upon 
 the apoftles quickly after their matter's tri- 
 umphant afcent up into heaven s . There, 
 I fay, he dwells, irradiating the minds of 
 the bleffed, uniting their hearts to God and 
 each other, and diffufing the fragrant odours 
 of his grace through all the houfe. Under 
 his aufpicious influence, defcending like the 
 precious ointment on the head of Aaron, or 
 like the dew on the mountains of Sion, the? 
 fruits of knowledge, purity, and friendship 
 are ripened to the nobleft perfection, and 
 enjoyed with increafing flavour and deligat 
 to all eternity. 
 
 The children of the family come next to 
 . be confidered. Angels are thus defcribed 
 
 P Rev. v. 9, n, 13. 1 John xv. 26. 
 
 r Luke iii. 22, s A-ls ii. i 20. 
 
 in
 
 624 Heaven conficlered as a Family. 
 
 in fcripture : but, that we may the better 
 conform to the figure in our text, we will 
 confine the chara&er of children here to the 
 redeemed from among men ; and the rather, 
 as our Saviour had them chiefly in his eye* 
 Thefe not only received in common with 
 others their existence from God, the Former 
 of their bodies, and the Father of their 
 fpirits j but all the rights and privileges, 
 and all the powers and capacities peculiar 
 to children. They had wandered from their 
 Father's houfe, and fpent their fubftance in 
 a ftrange land; but by the mediation of 
 Chrift their elder brother, and the gracious 
 influence of the holy Spirit, they were 
 brought back to his church here on earth, 
 the nurfery or fchool he has appointed for 
 the purpofe of training and preparing his 
 young children for the employments and 
 pleafures of heaven. And from thence at 
 the proper time they are removed, and 
 united to the general affembly and church 
 of the firft-born above. The family is not 
 indeed at prefent made up, the children are 
 not all collected together. But when that 
 happy period mall arrive, what an im- 
 menfely numerous and illuftrious company 
 will this be ! ^A company confifting of pa- 
 triarchs, prophets, apoftles, martyrs, coh- 
 
 feflbrs,
 
 Heaven confidered as a Family. 625 
 
 fefibrs, and all the excellent of the earth : 
 men of God who had exifted in all ages and 
 parts of the world, and under various dif- 
 penfations, characters, and defcriptions: who 
 were once ftruggling with the incapacities* 
 prejudices, and painful feelings of infancy 
 and childhood ; but are now arrived at 
 man's eflate, and pofTeiTed of abilities equal 
 to the nobleft exertions, and the moil 
 fublime gratifications, Once immerfed in 
 darknefs, fin, and forrow; but now exult^ 
 ing in the enjoyment of light, purity, and 
 happinefs. All illuminated by the fame 
 divine Spirit, and actuated by the fame 
 heavenly principle. All of one mind and 
 one heart, united to God their Father, and 
 to each other as brethren, by the indiflb- 
 luble bands of the mod perfect friendmip, 
 and the moft generous love. Such are the 
 children of the family. 
 
 And if the holy angels, agreeably to the 
 figure we have adopted, may be confidered 
 as the fervants of this princely houfehold -, 
 nothing can be wanting to add dignity and 
 glory to it. Yes, they are the fervants of 
 the great King, nor do they look upon it 
 as beneath them " to minifter," at his com- 
 mand, " to the heirs of falvation V When 
 
 1 Heb. i. 14. 
 
 S s he
 
 626 Heaven confidered as a "Family. 
 
 he fent them on this errand to our world, 
 they clapped their wings for joy, they in- 
 ftantly took their downward flight, and with 
 rapture fung, " Glory to God in the higheft, 
 " on earth peace, and good-will towards 
 "men below"." They friendly fpirits ! 
 watch around the tents of good men during 
 their fray on earth, guard them with their 
 flaming mields from the powers of darknefs, 
 bear them hence at death to the bofom of 
 their Father, wipe the falling tear of mor- 
 tality from their eyes, array them in the 
 princely robes appointed them, bid them 
 welcome to their long-wifhed for home, 
 and are never weary of rendering them every 
 pomble office of kindnefs and love through 
 an endlefs duration of exiftence. Of fuch 
 Members is the heavenly family compofed. 
 
 The next queftion is, How they are em- 
 ployed, and what are their pleafures? But 
 this enquiry, with what follows, we muft 
 refer to the next Sermon. 
 
 PART IL 
 
 WE have confidered the-Hott/e which the 
 bleiTed God has built, for the reception and 
 entertainment of his family; and the Mem- 
 
 Luke ii. 14. 
 
 bers
 
 Heaven conjidered as a Family*. 627 
 
 bers of which it confifts. Let us now pro- 
 ceed, 
 
 III. To enquire, how they are employed, 
 and what are their pleafures ? 
 
 Adion is neceflary to enjoyment.. The 
 hot exerting our powers is an occafion of 
 inifery as well as oiir abufing them. It is 
 not, therefore, the depraved and profligate 
 only that are unhappy, but the thoughtlefs 
 and indolent. We cannot, indeed, in the 
 prefent life exert our faculties to their full 
 extent, without feeling more or lefs pain 
 and wearinefs. God has however wifely fo 
 ordered it, that the good propofed mall 
 compenfate the fatigue endured in the ac- 
 quitition of it. And this conflderation ope- 
 rates very generally on mankind, to roufe 
 them from floth, and Simulate them to 
 action. But in heaven the powers of na- 
 ture, reftored to their full vigour, exert 
 themfelves to the utmofb without any fa- 
 tigue or uneafinefs. So the end of our ex- 
 iftence will be attained in the moft pleafing 
 manner, and we become completely happy. 
 
 Now to apply this reafoning to that do- 
 meftick idea of heaven we have adopted. 
 The pleafures of the family are ufually con- 
 trafted to the hurries and fatigues of bufinefs, 
 and fo we conceive of our houfe as a place 
 S s 2 of
 
 628 Heaven conjidered as a Family. 
 
 of reft. But this reft does not confift in a 
 total ceiTation from action : if it did we 
 fhould not be happy. It is true we' here 
 repofe ourfelves, and by food and fleep here 
 recruit our animal fpirits. But we do not 
 pafs all our time in indolence. We have 
 our feveral employments ; this and that 
 active fervice to render one another, a,nd the 
 bufinefs of amufing and improving our 
 minds by meditation, reading, and familiar 
 difcourfe. The retirement of a houfe is 
 favourable to ftudy, and the piety, good 
 fenfe, and friendly difpofitions of the fe- 
 veral branches of a family are noble incen^ 
 tives to converfation. Occupied with thele 
 pleafing ideas of domeftick employment, 
 how chearfully does the man of bufinefs in 
 the evening of the day retire to his ha- 
 bitation ! What joy does he feel to find 
 himfelf encircled by his family, partaking 
 with them of the bounties of indulgent Pro- 
 vidence, and enjoying with them, in perfect 
 eafe and tranquillity, the enlivening plea- 
 fures of focial intercourfe! 
 
 Thus may we. conceive of heaven. At 
 the evening of the day the hurrying, fa- 
 tiguing, troublefome day of human life 
 the good man retires to his home, his Fa- 
 ther's houfe, .the manfion which (Thrift his 
 
 elder
 
 Heaven confdered as a Family. 629 
 
 elder brother has prepared for him. There 
 he ceafes from his labours, refts in the bo- 
 fom of his God, and has no other recol- 
 lection of his part: pains, difappointments, 
 and forrows than contributes to increafehis 
 happinefs, and heighten his joys. There he 
 finds himfelf inftantly furrounded with that 
 blefTed company we have been fpeaking of; 
 all expreffing by their chearful fmiles the 
 fatisfaction they feel in his having joined 
 them, and all with infinite cordiality ten- 
 dering him offices of love, too numerous to 
 be reckoned, too fubftantial and glorious to 
 be defcribed. And there, which is the 
 main thing we have in view, his intellectual 
 powers are employed, without embarrarT- 
 ment or wearinefs, in the contemplation 
 and difcufiion of the moil pleafmg, noble, 
 and improving fubjedts. 
 
 Here, would our time admit, and might 
 imagination be allowed its full fcope, with 
 what pleafant fcenes might we feaft our 
 eyes, with what' raviming difcourfe delight 
 our ears ! Methinks I fee this happy family, 
 arTembledjjr. in the fair and (lately manfion 
 their Father has eredted for their eternal 
 abode, arrayed in the pure and fplendid gar- 
 ments of immortality, health, peace, and joy, 
 blooming on their countenances, their Friend 
 853 and
 
 630 Heaven confidered as a Family, 
 
 and Saviour bidding them welcome to the; 
 richeit banquet his love could prepare, an- 
 gels waiting on them, and the Mafter of the 
 houfe unveiling his glories to their view, 
 Methinks I hear their difcourfe. The fub- 
 ject is immenfely grand the glories of the 
 ever-blefTed God difplayed in his works. 
 They have powers for investigating the fub^ 
 ject. Their attention is fixed with in^ 
 creafing delight to it. Every ftep they ad- 
 vance in their enquiries about it, is marked 
 with precifion and certainty, The heavenly 
 vifion glorious as it is opprefTes not their 
 mental fight : the ecftatick joy it affords 
 diflurbs not their perception of the object. 
 Their ideas and reafonings are interchanged 
 with unimaginable fwiftnefs and facility. 
 And the pleafures which flow in one per^- 
 petual flream from the inexhauftible foun- 
 tain of knowledge, are common to them all. 
 The theme hath infinite varieties, each of 
 which is a new fource of admiration, love, 
 and delight. Now they fix their eye on 
 the firft great Caufe of all things, whofe 
 nature the brighteft intelligences cannot 
 comprehend, whofe efTence no created ima- 
 gination can explore. They gaze on his 
 glories, which furprife, but do not con- 
 found ; infpire reverence, but forbid fear. 
 
 From
 
 Heaven confidered as a Family. 631 
 
 From him they turn their attention to the 
 works of his hands. Now the fkill of the 
 great architect in the houfe built for their 
 relidence, its furniture, and entertainment, 
 employs their contemplation : and then the 
 wonderous effects of his wifdom and power 
 in the more remote provinces of his bound- 
 lefs empire. Now they dwell on the na- 
 ture, capacities, and interefts of the various 
 orders of beings that hold a different rank 
 in the creation from themfelves ; and then 
 on their own nature, faculties, laws, and 
 ends of exiftence. Now the fcheme of Pro- 
 vidence refpecting the world whence they 
 came, occupies their minds; flates, king- 
 doms, and empires palling in review before 
 their aflonilhed eyes : and then the long, 
 the diverfified, the entertaining detail of 
 each other's hiftory holds their attention 
 with growing delight. Now they call over 
 the feveral events that happened to them, 
 from the moment they came into exiftence 
 to that of their tranflation thither; and all 
 the circumftances that combined, under the 
 controuling influence of Heaven, to bring 
 about their final felicity : and then they 
 recollect with rapturous joy the intimate 
 connection of thefe events with the greateft 
 and moft fublime of "all, their redemption 
 S s 4 by
 
 632 Heaven confide red as a Family. 
 
 by the death of the Son of God. On this 
 tranfporting fubjecl: " wherein he hath 
 " abounded towards us in all wifdom and 
 " prudence *," they exert the utmoft powers 
 of imagination and reafon. At every ftep 
 they take new light breaks in upon their 
 minds, and new joys circulate around their 
 hearts. So a pure flame of ingenuous gra- 
 titude and love is enkindled in their bofoms, 
 to the Father of mercies who laid the plan 
 in the counfels of eternity, to the divine 
 Jefus who carried it into execution, and to 
 the holy Spirit the Comforter who difplays 
 the glories of it to their enraptured fight. 
 Thus employed in contemplating the mod 
 glorious objects, difcuffing the nobleft 
 truths, converiing about the moft interefting 
 events, and intermingling with their dif- 
 courfe the harmonious melody of the mod 
 exalted devotion and praife -, thus employed, 
 I fay, how pure, fubftantial, and fatisfying 
 muft their pleafures be ! 
 ^ Go into a family of piety and love.- 
 Some few fuch families there are in our 
 world. .Read the character of each member 
 in his countenance. Be a witneis of the 
 tender offices of kindnefs they render each 
 
 ? Eph. i. 8, 
 
 other.
 
 Heaven confidered as a Family. 633 
 
 other. Join their company. Make one 
 with them in their parties of innocent 
 amufement, Liften to their inftruftive, en- 
 tertaining, and endearing difcourfe. Hear 
 their pleafant details of interefting events. 
 Enter into their more ferious reafonings. 
 And mare with them in the comforts and 
 joys of their undifTembled and fervent de- 
 votion. You will fay with rapture, " Ve- 
 " rily this is the houfe of God, it is the 
 " gate of heaven 7 !" But the pleafures en- 
 joyed by this little fociety, though they 
 may diftantly refemble thofe of the blefled 
 above, fall infinitely fliort of them. 
 
 How commodious is the habitation in 
 which this infinitely large and noble fociety 
 refide ! No convenience is wanting to make 
 it pleafant and delightful in the higheft de- 
 gree. There are apartments in it for every 
 one of the family, and Chrift is gone before 
 to make them ready. How delicious is 
 their food ! It is the food of angels. How 
 highly flavoured are their joys ! They drink 
 of rivers of pleafure that flow from the 
 throne of God and the Lamb. How il- 
 luftrious the company ! They are all wife, 
 holy, and good; free from every poffible 
 
 y Gen. xxviii. 17. 
 
 taint
 
 634 Heaven conjidered as a Family. 
 
 taint of folly, imperfe<5Hon, and fin. Each 
 one enjoys health, eafe, and tranquillity j 
 without abatement or interruption. They 
 are upon terms of the ftrideft amity and 
 the moft cordial friend/hip. Their difcourfe 
 is upon fubjects as delightful as they are 
 inftruclive; fubjefts that afford the richeit 
 pleafure to the imagination, and diffufe a 
 facred glow of divine affection through the 
 heart. The Father of the family is prefent 
 in the midft of them, pouring upon them 
 the nobleft profuiion of beneficence and 
 love. Their elder Brother and Friend, " who 
 " loved not his life unto death" for their 
 fakes, unbofoms his heart to them. The 
 holy Spirit not only irradiates their under- 
 ftandings, but in the character of a Com- 
 forter porTeffes them of the richeft confo- 
 lations. In fine, the innumerable hofts of 
 angels who attend them, are happy in con- 
 tributing all in their power to their hap- 
 pinefs. What refined, what exalted, what 
 divine pleafures muft this family enjoy ! 
 
 The great apoftle of the Gentiles, in the 
 midft of his labours here on earth, was ad- 
 mitted for a few moments into their com- 
 pany. And fo enraptured was he with the 
 Joys he there /elt, that " whether he was 
 " in the body or out of the body he could 
 
 " not
 
 Heaven confidered as a Family. 635 
 
 " not tell : it was paradife, and he heard 
 (t things which it is not lawful for a man 
 " to utter V Let us check our imagination 
 then in its flight. We have not fenfes ca- 
 pable of fuftaining the heavenly vifion -, we 
 have not faculties at prefent equal to the 
 inveftigation of this fublime fubject. One 
 thing, however, more mufl be obferved of 
 this family, and that is, 
 
 IV. The Continuation of their blefTednefs. 
 
 When we vifit the pious families that have 
 been defcribed, and fhare with them a few 
 hours in their employments and pleafures ; 
 how reluctantly do we take our leave of 
 them ! And when we fee death, that cruel 
 enemy of human felicity, breaking up thefe 
 little focieties, or at leaft raviming fome of 
 the lovely members that compofe them from 
 the embraces of the reft; how do we min- 
 gle our tears with theirs, and filently fay 
 within ourfelves ! ' Ah ! it had been better 
 for them, if their pleafures had fuffered 
 more allays and interruptions : the event 
 would have been lefs painful.' Sad fight ! 
 to fee dutiful and affectionate children 
 pouring their unavailing tears over the tomb 
 pf a parent, whofe counfels, company, and 
 
 z 2 Cor. xii. 14. 
 
 love
 
 636 : Heaven confide red as a Family. 
 
 love were continual fources of pleafure to 
 them ! or over the graves of brethren and 
 fitters, with whom they dwelt in the fweeteft 
 harmony and friendfhip!' So however it 
 muft be : fo it is for their real intereft that 
 it fhould be. The feveral members of 
 thefe communities on 'earth are called away 
 in their turn to join the general afTembly 
 above. But, Oh ! how infinitely delightful 
 the thought Ithat afiembly once met (hall 
 never, never feparatd. Their habitation, 
 perfons, employments, friend/hips, and 
 pleafures (hall fuffer no change, diminution, 
 interruption, or end. 
 
 - The faireft manfion on earth muft in a 
 courfe of time decay. Not a veftige now 
 remains of tho'fe dwellings, fo famed in 
 fcriptufe for the piety, friendship, and hof- 
 pitality of their inhabitants. Yea, the time 
 will come when the vafl fa brick of this 
 world (hall be laid in ruins. But fuch is 
 not the deftiny of this more noble houfe 
 above. No earthquake (hall (hake it, no 
 fire confume it, no tempeil deftroy it. It 
 (hall remain for ever a monument of the 
 fls.il! and power of him who hath built it. 
 It is " a building of God, a houfe not 
 " made with hands, eternal in the heavens V 
 
 ' 2 Cor. v. i. 
 
 Here,
 
 Heaven conjidcred as a Family. 637 
 
 Here, one generation paffeth away and 
 another cometh. Parents die, and their 
 children fucceed them : and after a while, 
 families that have boafled of their ancient 
 extraction become extinct. But in this 
 houfe above all are immortal. Sicknefs, 
 pain, and death have no admiffion there. 
 Health ever blooms in their countenances, 
 and not the lead declen (ion of fpirits, vi- 
 gour, or ftrength diflurhs their repofe. They 
 feel no change they dread no change. 
 They are all happily met together, and have 
 the comfort of knowing they mail never 
 part. It is the will of the eternal God, the 
 Father of the family, that their existence, 
 like his own, mould have no end. 
 
 A thoufand circumftances arife, in this 
 flate of viciffitude and fin, to diffolve our 
 connections, interrupt our duties, difturb 
 our difcourfe, and diminifh if not annihilate 
 our pleafures. Though the family is not 
 broke up, yet by this or that crofs accident 
 its affairs are deranged, its members for a 
 while feparated, one and another rendered 
 incapable of their proper bufinefs, fmiling 
 plenty interdicted, pleafant difcourfe inter- 
 rupted, the harmony of the houfe threat- 
 ened, and all its joys fometimes converted 
 into forrow and fadnefs. But in heaven the 
 
 reverfe
 
 638 Heaven confidered as a Family. 
 
 reverfe is the cafe. The order of the fa^ 
 mily is preferved inviolable, every one fills 
 his proper ftation, without a wifh or an 
 occafion of abfence, one office of love fol- 
 lows another in perpetual fucceffion, plenty 
 ever abounds, peace reigns undifturbed, 
 focial intercourfe flows on without inter- 
 ruption, friendfhips contracted are never 
 diflblved, and pleafures new, various, and 
 refined are enjoyed without fatiety, dimi- 
 nution, or end. The fun once rifen on 
 thofe pleafant abodes never goes down : and 
 when millions of years have rolled round, 
 the happinefs of the family is but begin- 
 ning. 
 
 Thus have we attempted fome faint de- 
 fcription of this illurtrious family above* 
 A faint defcription it indeed is : yet I flatter 
 myfelf it has made fuch an impreffion on our 
 hearts, that none of us can forbear faying 
 ' Is there really fuch a family as this ?'- 
 * If there is, May I hope at death to be 
 admitted into it ?' e And if I may, How 
 ihall I, in the mean while, exprefs my gra- 
 titude to him who has opened fo glorious a 
 profpect to my view ?' To thefe queftions 
 permit me, by way of improvement, to affift 
 you and myfelf in making a reply. 
 
 i. What we have affirmed of a future 
 ftate of happinefs is true. 
 
 3 We
 
 Heaven conjidered as a Family. 639* 
 
 We have, indeed, adopted a figure to 
 affift us in our defcription of it : but to that 
 figure our Lord Jeftis Chrift has directed us. 
 In my Father s houfe are many marjions : I go 
 to prepare a place for you. And he who faid 
 this " is the faithful witnefsV he is "the 
 " truth" c itfelf. The apoftles had conceived 
 a hope of this ftate before he thus exprelTed 
 himfelf: and fuch was his integrity and 
 benevolence that we may be fure, to ufe his 
 own language, bad there been no fuch ft ate, 
 he would have told them. 
 
 It will fcarce be expected, that I mould 
 here enter particularly into the evidence of 
 this moft chearful and animating truth : or 
 I might (hew you, that the admitting it 
 involves in it no abfurdity or impoffibility 
 that whoever confiders the powers of the 
 human foul, the hiflory of Providence, the 
 prefent ftate of the world, and many cha- 
 racters that actually exifl on our earth ; muft 
 allow that it is highly probable and that 
 the poiitive evidence of chriftiaffity, Jbeam- 
 ing upon us like the fun in all its meridian 
 glory, to poffibility and probability adds 
 certainty. But on thefe topicks of argu- 
 ment we will not now infift. All I mean is ta 
 derive a prefumptive or collateral proof of 
 
 . c John xiv. 6. 
 
 what
 
 640 Heaven confidered as a Family. 
 
 what we cannot but with to be true, from 
 the figure which has affifted us in our con- 
 ceptions of it. A family, a pious family, 
 efpecially a family that anfwers to the de- 
 fcription in the beginning of this difcourfe, 
 is methinks a fhadow of which heaven is 
 the fubftance. Vifit the pleafant manfion 
 wherein the God of grace deigns to dwell, 
 and fay whether you are not flruck at your 
 very entrance with this prophetick infcrip- 
 tion wrote in fair characters upon it THIS 
 
 IS THE GATE OF HEAVEN. 
 
 Man is an intelligent being. As fuch he 
 is made for fociety. Families are the firft 
 focial connections that take place among 
 men. Thefe are fo constructed by the wife 
 appointment of Heaven, as to create a union 
 the mod permanent and endearing. And 
 this union, were the duties of it practifed, 
 would be- .a continual fource of truly noble 
 and rational pleafure. But alas! fin has 
 fhakeiuthe very foundations of thefe little 
 focieties, 4ef ace d their beauty, and fpoiled 
 their joys. They however ftill exift, and, 
 am id ft all the difgrace and injury they have 
 fuftered, ftill exhibit proofs of the wifdom 
 and goodnefs of the Creator, and ftill re- 
 mind us of the happinefs we were origin-ally 
 formed to enjoy. If therefore inftances 
 3 can
 
 Heaven confidered as a Family. 641 
 
 can be produced of any of thefe commu- 
 nities emerging out of the general wreck 
 of human apoftacy, recovering fomewhat 
 of their ancient beauty and glory, and be- 
 coming in a degree at leaft wife, holy, and 
 happy ; one would be apt from thence to 
 derive a probable argument, in favour of 
 fome further benevolent intention of the 
 great Author of all good. Who knows, 
 one cannot forbear faying, but thefe do- 
 meftick pleafures, fpringing from the pure 
 fource of genuine religion, may be prefages 
 of more noble pleafures to be enjoyed here- 
 after ? Perhaps the peace, order, friendmip, 
 and love reftored to this and that dwelling, 
 are the early dawn of future and everlafting 
 blifs. This and that houfe is become a 
 temple of the living God : the holy Spirit 
 has condefcended to take up his abode there; 
 there to (hed abroad the fweet perfumes of 
 his grace, and to conciliate fome if not all 
 the members of it to the dominion of divine 
 love. And would the blefled God thus 
 dwell with men on earth, if he were not 
 difpofed to admit them by and by to dwell 
 with him in heaven ? Surely this happy 
 houfe is a figure, a type, a model of that 
 infinitely more noble manfion my bible tells 
 me, he has prepared for the whole family 
 T t gf
 
 642 Heaven confidered as a Family. 
 
 of the redeemed above. Religion would 
 not again have flourished on earth, if the 
 glorious profpecls which bring it into ex- 
 iftence were all to expire in death. But the 
 next queftion is, 
 
 2. May I hope, when called away from 
 my habitation here below, to be admitted 
 into this blefTed family above ? 
 
 An interesting queftion it is ! It demands 
 our moft ferious attention. Ah ! my friends, 
 to little purpofe have we held up to your 
 view the domeftick employments and plea- 
 fures of heaven, if you mould by and by be 
 denied a mare in them j if when you knock 
 at the gate of that houfe, the matter mould 
 fay, ' I know you not.' As therefore we 
 regard our prefent comfort and our everlaft- 
 ing happinefs, ,let us well coniider the 
 grounds on which we are to expedt ad- 
 miffion into this family, and what is ne- 
 cefTary to prepare us for aflbciating with 
 fuch company. 
 
 If heaven is our lot, we mutt acknow- 
 ledge ourfelves indebted to the free grace of 
 God for it. " The gift of God is eternal 
 "life, through Jefus Chrift our Lord d ." 
 We mufV receive it with all that humility 
 
 - Rom. vi. 2 T,. 
 
 which
 
 Heaven confidered as a Family* 643 
 
 which a fenfe of our demerit infpifes ; and 
 with all that gratitude which the value of 
 the gift itlelf, and the immenfe expence at 
 which it is procured, demand. Who that 
 confiders his guilt and the punifhment it 
 merits, on the one hand; and the infinitely 
 glorious character of the Saviour and his 
 deep humiliation .and fufferings, on the 
 other; but feels himfelf difpofed mofl 
 chearfully to acknowledge with the apoftle, 
 that " by grace he is faved, through faith, 
 " and that not of himfelf, for it is the gift 
 " of God V But a meetnefs for heaven is 
 as necefTary as a right to it. And fince they 
 who are to compofe the family above are 
 gradually prepared for it here, by the falu- 
 tary influence of the holy Spirit ; let us exa- 
 mine ourfelves carefully on this great quef- 
 tion, whether any of the genuine fruits of 
 his operations appear in our tempers and 
 lives. To thofe fruits we will confine our- 
 felves at prefent which are proper to our 
 domeftick character ; a family of religion 
 being, as we have (hewn, an emblem of 
 heaven, and the nurfery or fchool wherein 
 men are trained up for the employments and 
 pleafures of that ftate. 
 
 Eph. ii. 8. 
 
 T t 2 A family
 
 644 Heaven confidered as a 'Family. 
 
 A family deftitute of all order, decency, 
 and love, and devoted to pride, fenfuality, 
 and contention ; we may be fure can have 
 no connection with the general aflembly 
 above. That houfe too bears but little 
 affinity to it, whatever character it may have 
 for fobriety and good manners, which hath 
 no altar cjreded in it to God, and is a total 
 ilranger to all acts of* piety and devotion. 
 There may be indeed one here and there in 
 thefe families, who is a candidate for heaven ; 
 a lonely plant that fheds its fvveet fragrance 
 amidft the thorns and briars of thefe 
 wretched wildernefTes. And on the con- 
 trary, in families truly venerable for their 
 regards to religion, there may be here and 
 there a root of bitternefs fpringing up which 
 {hall by and by be rejected. But the mem- 
 bers that mall compofe the family above, 
 are chiefly to be looked for in the manfions 
 where religion hath fet up her lovely banner, 
 and diffufes her fweet and balmy influence. 
 Now what is our domeftick character ? 
 ' Let us enquire how we have hitherto 
 been ufed to conduct ourfelves towards 
 God, our parents, brethren, wives, chil- 
 dren, preceptors, attendants, friends, af- 
 fociates, and fervants : whether we have 
 
 treated
 
 Heaven conjidered as a Family. 645 
 
 treated them unbecomingly either in deed 
 or word f ?' 
 
 Ye Majlers, have ye dedicated your houfe fz^- 
 to God ? Have ye vowed to Heaven that 
 vice fhall not enter your dwellings ? Have 
 ye nobly refolved to exert the authority of 
 kings and priefts in thefe little common- 
 wealths over which you prefide ? Do you 
 fternly frown upon fin ? Do you tenderly 
 cherifli every appearance of virtue and reli- 
 gion ? Do you devoutly officiate from day 
 to day at the altars you have fet up in your 
 tents ? And is it your aim to enforce your 
 instructions by your example ? Be aflured 
 when ye lay down your office as kings and 
 priefts on earth, ye fhall inftantly refume 
 thefe characters, but with infinitely greater 
 dignity and fplendour in the world above. 
 
 Ye MtftreffeS) do ye concur with the 
 partner of your cares and joys in all his. 
 active and generous concern for the welfare 
 of your families ? Does the happinefs of 
 your offspring -and your fervants, in this 
 world and in that to come, lie near your 
 hearts ? Do you bring up your children in 
 
 f " Tluf isrf?<7Zi>vz!;fu [J-tXpi vvv dec/?, yoi'tu&ir, et^tX- 
 " po/<> ywajx,i, Tiitvoif, cPtf'a./rx.aXoif, nrpo^-vyt, qtKMf t 
 
 ffOI fJ-iypl I VV 4<r/ TO 
 
 ." M.Anton. lib. 5. 
 
 T t 3 the
 
 646 Heaven confidered as a family. 
 
 the nurture and admonition of the Lord ? 
 Do you endeavour to fow the early feeds of 
 piety in their breafts ? Do you counfel, en- 
 courage, and reprove them ? Do you weep 
 over them, and pray for them ? Is it your 
 wifh to mingle fimplicity with prudence, 
 gentlenefs with authority, and chearfulnefs 
 with ferioufnefs, in all your deportment ? 
 Be affured ye mall by and by reft from your 
 labours, and your works mail follow you. 
 There are manfions preparing for you above, 
 and therein mail you be everlaftingly happy. 
 
 Ye Children, do you obey your parents in 
 the Lord ? Do you dwell together in unity? 
 Do you meekly bear with one another, ten- 
 derly fympathize with one another, and 
 cordially afTift one another ? Is it your wifh 
 to make fome recompence to thofe whofe 
 anxious care has led you up into life, by 
 copying after the holy examples they have 
 fet you ? And is this your filial piety che- 
 rifhed and improved by a prevailing fenfe 
 in your breads of the duty you owe to your 
 Father in heaven? Be aflurcd, ye mall -at 
 death be received again to your parents' em- 
 braces, and with them enjoy domeftick plea.- 
 fures in their higheft perfection. 
 
 Ye Servants, whom Providence hath di- 
 
 recled to thefe pious houfes, that you might 
 
 3 , receive
 
 Heaven confidered as a Family. 647 
 
 receive a new and divine life : have you from 
 the nobleft motives miniftred to them who 
 have miniftred to you ? Have humility, 
 faithfulnefs, diligence, and chearfulnefs 
 marked your conduct; reflected credit on, 
 your chriftian profeflion ; and entitled you 
 to the friendmip of thofe you have ferved ? 
 Be affured that " of the Lord ye fhall re- 
 " ceive the reward of the inheritance : for 
 <' ye ferve the Lord Chrift 8 ." 
 
 The publick walk of life affords innu- 
 merable occafions of felf-examination and 
 trial. But would men bring their tempers 
 and conduct to the tefts which domeftick 
 intercourfes furnim, thefe would, methinks, 
 fuffice to throw a light upon their real cha- 
 racters. Is all that fweet peace, that fmil- 
 ing content, that tender fympathy, that ge- 
 nerous friendmip which prevails in a vir- 
 tuous family congenial to your foul ? Do 
 you prefer the inftructive and entertaining 
 difcourfe that perfumes the tabernacles of 
 the righteous, -above all the boafted joys 
 that abound in the tents of fin ? With cor- 
 dial pleafure do you unite with the excellent 
 of the earth in their returning exercifes of 
 devotion ? In fine, is a name and a place 
 
 * Col. ill. 24. 
 
 in
 
 648 Heaven confidered as a Family. 
 
 in fuch a houfe as this more envied by you 
 than the moft (Lining ftations in the courts 
 of princes? No doubt then, you are related 
 to the happy family above, manfions are 
 preparing there for your reception, and an- 
 gels are waiting to conduct you to your long 
 wifhed for home. To clofe the whole, 
 
 3. And laftly. Let us exprefs our gra- 
 titude to the great Author of all thefe our 
 glorious hopes, in every poflible way that 
 duty and love dictate. 
 
 How vaft, how immenfe, how incon- 
 ceivable is the love of God ! He made us 
 reafonable beings. He formed us for the 
 duties and pleafures of focial life. He 
 eftablimed domeflick connections. He 
 bound us to himfelf and one another by 
 bands the moft firm and endearing. But 
 ah ! pride and rebellion tore thefe bands 
 afunder. The Author of our happinefs 
 abandoned the manlion he had built. Sin 
 with all her deformed and wretched train 
 entered. And in the dwelling where the 
 oppofite graces had fweetly reigned, ftrife, 
 envy, difcontent, malevolence, and mifery 
 difpalyed their horrors. -But Oh! amazing 
 grace ! the Father of mercies pitied us. 
 He fent his Son to vindicate the rights of 
 juftice, to extirpate Satan from the feat he 
 
 had
 
 Heaven conjldcred as a Family. 649 
 
 had ufurped, and to reftore harmony and 
 love to the habitations his Spirit had de- 
 ferted. The Prince of peace arrayed him- 
 felf in mortal fleih ; and wept, and bled, 
 and died, to compafs thefe great ends. His 
 object he has attained. Families emerge 
 from the ruins of human apoftacy, recover 
 in a degree even here their original fim- 
 plicity, beauty, and glory, and by and by 
 acquire their utmoft height of fplendour 
 and perfection in the world above. What 
 amazing grace is this ! Rejoice, O heavens, 
 and be aftonimed, O earth ! Let every bo- 
 fom that receives thefe tidings, exult with 
 joy! 
 
 But amidft tbe joy we feel, let us not lofe 
 fight of thofe returns of duty which this 
 unexampled grace demands. There are 
 many ways of exprefling our gratitude, and 
 this of a chearful perfevering attention to 
 domeftick duties is not the leaft. Have we 
 thrown open the doors of our hearts, and 
 hailed the King of glory to his refidence 
 there ? Let us confecrate our houfes alfo to 
 his fervice. Let the fragrant incenfe of 
 prayer and praife daily afcend to Heaven. 
 Let all our actions, intercourfes, and plea- 
 fures be regulated by hie will. And to his 
 honour let our knowledge, fubflance, infiu- 
 
 ence,
 
 650 Heaven conjidered as a Family. 
 
 ence, example, and all be devoted. So {hall 
 we have the refined, extatick, god-like plea- 
 fure of forwarding the great and good defign 
 the Father of mercies has adopted, even that 
 of refcuing our children, fervants, and con- 
 nections from impending ruin ; forming 
 them for the feveral ftations they are to fill 
 in life; and introducing them at length to 
 the unutterable joys of heaven. 
 
 THE END.
 
 Sold by J. BUCKLAND, in Paternofter-Row, 
 
 DISCOURSES 
 
 O N 
 
 PERSONAL RELIGION. 
 
 Two Volumes i2mo. 
 
 By SAMUEL STENNETT, D.D. 
 Second Edition. 
 
 4 
 
 Price 5.;. in Boards ; 6s. Bound. 
 And other Occafional SERMONS.
 

 
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