nition before given, (Letter vii. 17,) they will be somewhat like a sphere, and their common righteousness somewhat like discipline-righteousness in its first degree of complexity-righteousness of a mean degree between single practice and discipline in this respect. Such relations will also imply two parts or performances, one on either side; which is what we properly mean by relative duties: so that discipline is to be considered as generally composed by one degree after another of relative duties, which every regular curate who did not bear a certain mark upon him, I do not know what, used to preach within my recollection: of whom some, I trust, are now on their road to preferment in the invisible Kingdom for the works they both preached and practised; their works taking the same route after them. (Rev. xiv. 13.)

Such old divines as those to whom I allude would not hesitate to preach and inculcate upon one single motive of faith, as became the simplicity of their profession, all these relative duties in their turn; that is to say, between sovereigns and subjects, between parents and children, which is the same relation in another sphere; between masters and servants, a faint resemblance of the same; between husband and wife. But they most particularly, and I may say you, for one, insist on the whole sphere of domestic relations reciprocally, as relations ought to be insisted on, with the parts and duties on either side.

=1,Thus you shew first and testify unto the people, how the holy estate of matrimony, or the relation of husband and wife, is one that ought indeed to be kept holy; having been ordained of God, and sanctified with his blessing from the very beginning of the species; (Gen. i. 27, &c. ;) also reiterated, not only by means of his servant Moses, but after that with greater strictness by Jesus Christ. (Matt. xix. 3, &c.) You shew how its chaste ceremonial, if left by Christ more rude and undefined than that of his general institution or profession, is still the proper entrance and obligation to a domestic, as this is to a Christian

life. And how often do you avail yourself of some happy, and to yourself as well as to the bridal pair-much wished for opportunity, to instil from our Saviour's suggestion now cited, and from the suggestions of his apostles, of St. Paul particularly, the minutest in matters of discipline and relative duty among them all, the duties of the married state shewing how its prosperity depends on their observance the observance of these duties, more than on any positive ceremonies however becoming; and on a congruity of principle, more than upon any supposed conformity of either feature or fortune!

It is for the kind and particular friends of either party, to intimate as delicately as they can more ordinary matters concerning the success of this union or relation; you rather insist upon others more suitable to your view of the subject, on its moral and religious character, as well as its character of cheerful enjoyment in common with other genuine duties, which "the Lord our Governor, whose name is excellent in all the world," (Ps. viii. 1,) has kindly ordained for us, and made accordingly most agreeable on experience.

Sometimes you are painfully obliged to appeal to the parties, but as covertly as you can for others, in a very different strain, considering your own responsibility together with theirs: as for example, whether engagements should ever be contracted in the presence of God, and his holy name invoked thereupon without any present purpose, the thoughts wandering perhaps another way? Or, if contracted with an honest meaning at the time,whether such engagements should not be more faithfully observed thereafter? Have words, oaths and engagements a meaning in smaller matters, and not in a greater; in human matters, and not in divine? And so you get on with a friendly earnestness and well tempered zeal. Methinks I hear you almost; and not only hear, but see you-even now with your unaffected movement, and blameless priestlike features; as one figured in a talis

manic glass, or as the prophet Samuel's blameless priestlike form was more veritably shewn to Saul, that scourge of foul wizards. (Sam. I. xxviii. 9.)

"What!" (would you say in your blameless priestlike, characteristic tone before, but not ostensibly to some foolish undervaluer of the sex, or before some faithless spouse, if not before two that were rather thoughtless, but not ostensibly, to them,) "What-know ye not, that your body is the temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit; which are God's." (Cor. I. vi. 19, 20.) Consider, I pray you, where you are going, fellow-travellers, who seek with me "a better country, that is an heavenly;" (Heb. xi. 14, &c. ;) and you will not think it either worth while or safe for those who are "heirs together of the grace of life," (Pet. I. iii. 7,) to be spending their time in idle dalliance by the way. Husbands particularly should see to this, and keep a better reckoning; giving honour unto the wife, as unto the weaker vessel," (Ib.), the honour of your attention, name, and likewise issue, if "your prayers be not hindered" by any improper conduct.

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All this, and more of the same practical tendency, one might expect from one of your steadfast, old-fashioned sort, dear invisible, on subjects of the same familiar, but nevertheless important quality, as I said before of commonness, IF LEAVE SHOULD BE GIVEN. For I know, that you are too meek yourself, to kick much against the pricks: and I have always observed it to be your wish,-as to combine utility with eloquence, so license with a good effect; that some might share in the credit, while all may enjoy if they will in some measure the benefit-of YOUR performance; as it is written, "Mercy and truth are met together: righteousness and peace have kissed each other." (Ps. lxxxv. 10.) And now particularly you have likewise St. Paul's example for your order and method of teaching these re

lative duties in his excellent view of the subject; which notices first the relation of husband and wife, then of parents and children, then of masters and servants, (Col. iii. 18, &c. ;) according to which you proceed secondly with

=2, The relative duties of Parent and Child: whereupon your manner of discoursing, or your discoursing at all on so familiar a topic, may not be thought fine or impressive by some WHOM WE SEE at church: but that you would not regard, if your exhortations in the sacred place could only be applauded or approved by their good success. Thus, for example, as St. Paul admonishes husbands and wives, "Defraud ye not one the other," (Cor. I. vii. 5,) speaking this however "only by permission;" so you admonish likewise both parents and children, WHEN YOU HAVE PERMISSION, of their mutual obligation also not 66 to defraud one the other;" as

First, the parents-not to defraud their children of the comforts, or it may be of the first necessaries-of life, by idleness, sensuality, gaming, intemperance, or by any other sort of extravagance. "If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel." (Tim. I. v. 8.) It is the parents' duty to set the children' which God has given them a steady example,—as of temperance, chastity, content and industry, so likewise-of every good habit and work. And should a good example fail of its effect, it will then be their duty to try what may be done by gentle coercion. Should this also fail, then harsher measures must be resorted to,—any thing, but leaving a child exulting in impenitence and in impunity. Let your son be corrected with gentleness if possible; but corrected by all means. "He that spareth his rod hateth his son," (Prov. xiii. 24,) says the wise man. And St. Paul would seem to go much farther, where he talks of "delivering such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus."

(Cor. 1. v. 5.) Brethren, your paternal duty must needs be owned a delicate practice sometimes, as it is indeed with all who really seek to save, (Luke xix. 10,) and not to find fault. I think, if you should not be bitter against your wives, as St. Paul reminds you in his excellent advice before alluded to, so neither should you against your children. Something must be done, it is true, if you happen unfortunately, or by your own fault, to have an incorrigible one in this near relation. Well then might you say with the unjust steward, "What shall I do?" What shall I do-Why do this: do with your son as they do with incorrigible horses, after having spoiled them: send him where he may learn better discipline than he is likely to learn at home.

But where I find parents most apt to play false with their children is, in not setting them a truer example of devotion. For I cannot call formality devotion, any more than I can call it safe. Where there is any latent falsehood, or mental reservation, the thing will shew itself; it must infallibly appear by some token: the young ones will observe it, and much younger perhaps than may be generally supposed: when all your authority will only tend to set up profligacy and profaneness in its stead among your children: while mental reservation and mere formality, that punica fides, that odious insincerity and semi-barbarian cunning shall spread like combustibles, or like a moral contagion, among your servants, labourers, tenants, and other more distant dependents, till you can never get a direct answer, nor a word in season, if you can even a word of truth, from any of them.

No wonder, then, if the welcome dependence of parents on their children, which we sometimes read of, should seem like a romance under such circumstances; or, if for one case of parents depending on their children in afterschooling, ten should occur of children, aye and with grandchildren besides-depending on their parents! No wonder, then, if the young folk becoming too wise, or too