the same views will lead him to remember, and to mention, when proper, the kindness shown him; for they lead to gratitude, not only to the giver, but to the instruments, of all our comforts.

I might further enlarge on the candour in judging of men's motives, and of those actions that may admit of a more or less favourable construction; and the courteousness, affability, and affectionate behaviour, which Christian principles proportionably effect; but I must not at present proceed any further. The Apostle's description of that charity, or love, which is even greater than faith and hope, includes all that hath been advanced, and much more than I am able to express. As a natural philosopher would define gold by its peculiar properties, which exist as really in a grain, as in a talent; so he shows the nature of love it. self, whether a man hath more or less of it. "Charity suffers long, and is kind; doth not envy, or vaunt herself, is not puffed up, doth not behave herself unseemly, seeketh not her own" interest, credit, ease, or indulgence; “is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all thingsand never faileth," (1 Cor. xiii.) As far then as Christian principles prevail, peace, harmony, and comfort abound; and were they universally influential, they would rectify the whole moral state of the world. What then shall we think of those who spend their lives in running them down; or representing them as of licentious tendency? What shall we say concerning those who take occasion from the gospel to indulge their selfish, sensual, or malignant passions? Or to what shall we ascribe the improper conduct even of true Christians, but to their want of a fuller acquaintance with the tendency of their principles, and a more complete experience of their efficacy?

2 B 2

ESSAY XX.

On the Believer's Attention to Relative Duties.

THOSE dispositions of mind, which a real belief of evan

gelical truth never fails to produce, will be especially ma. nifested by a conscientious attention to the duties of the several relations which constitute human society, according to the precepts and exhortations of the Holy Scriptures. By this indeed, the excellency of our principles is peculi arly displayed, and true holiness is distinguished from all counterfeits. Our natural propensities are so diversified by constitution, education, habits, connexions, and pursuits; that they sometimes assume the appearance of things spiritually good; for instance, a courageous temper may be 'mistaken for Christian firmness and fortitude; and an indolent or yielding turn of mind may pass for Christian meekness, pliancy, and compassion. Yet the counterfeit is perfectly distinct from that holy temper to which it is assimilated; and has very little effect on a man's general conduct, though it may be very conspicuous in a few detached instances; at the same time it unfits men for several parts of their duty, renders them peculiarly prone to sins which coincide with their natural propensity, and leaves them regardless of the will and glory of God, and of the true happiness of mankind, in their best actions. Even when the mind is in a measure influenced by divine grace, natural propensities may easily deceive us as to the degree of it; a harsh, rough, violent, or obstinate temper will induce an appearance of zeal and boldness in religion far beyond what is genuine; and on the other hand, will prevent superficial observers from perceiving, how much right

principles have humbled, softened, and meliorated the mind; and this will also create the believer himself a great deal of trouble and uneasiness, perhaps to the end of his days. In like manner a timid, placid, indolent disposition, will give a man an appearance of great meekness and gentleness, even when he is but little influenced by right principles; whilst the greatest prevalence of grace in his heart, will leave him too yielding, and too apt to make improper compliances, and to decline hardships, dangers, difficulties, and contests, even on the most important occasions.

But when the Christian is followed into the retired scenes of life, the habitual effect of his principles may be more precisely ascertained; and his attention to the welfare, comfort, and peace of all around him, even at the expense of many personal inconveniences and much self-denial, will prove his piety to be genuine and of the most salutary tendency. This will, therefore, constitute the subject of the present Essay; but it may be useful to premise a few observations.

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

2. The attention to relative duties, produced by evangelical principles, exceedingly differs even from that which results merely from regard to the authority of God as a Law-giver. In this case, the fear of punishment, and the hope of reward, are the only influential motives of a religious nature; and these, indeed, aided by self-love in

its manifold operations, and by natural affections, may, in particular circumstances, produce a very decent outward conduct; but believers, besides all these motives, are influenced by the constraining love of Christ, a sense of immense obligations received, a desire of adorning and recommending the gospel, and an unfeigned love to all around them, producing a permanent attention to every thing connected with their present and eternal welfare.— We therefore find, that the Apostles always inculcated relative duties from these and similar considerations; and thus affixed an evangelical stamp to their practical instructions, as well as a practical stamp to their doctrinal discussions.

3. The believer indeed endeavours to show his "faith by his works," but he also judges his works by the strict rule of the spiritual requirements of the law: so that whilst he hopes for a gracious reward from his reconciled God, according to the new covenant in the blood of Christ; he is conscious that his best performance even of relative duties is so defective as to deserve punishment, if the Lord should be extreme to mark what is done amiss. He will, therefore, habitually connect the exercise of repentance and faith with all his obedience; even when nothing occurs to bring the reality of his grace into suspicion.

4. The sacred writers generally begin with the duties of the inferior relations: whether it be, that these are commonly the most difficult to our self-willed ungovernable nature; or that a greater number of believers occupy these stations; or that the advantageous performance of the duties belonging to the superior relations, depends much on the conduct of inferiors. But however that may be, we must carefully observe that in most instances the failure of one party, in the reciprocal relations, does not excuse the neglect of duty in the other; though it commonly increases the difficulty, and renders it a more severe trial of faith and obedience. In this the excellency of Scriptural principles especially appears: if we only be

have well in relative life to them who behave well to us, what do we more than others? This is merely doing as we are done by, not as we would be done by. These observations having been premised, we proceed to consider

I. The reciprocal duties of husbands and wives, as from this relation most others are regularly derived. The Creator himself instituted the conjugal union before the entrance of sin, for the most wise, kind, and important purposes, with which his whole plan respecting the human race was inseparably connected. He saw that "it was not good for Adam," even in paradise, "to be alone;" and that "there was no help meet for him," to be found among all the other creatures; no one suited to engage his affections, participate his enjoyments, constitute his companion, or unite with him in the worship of God. He was, therefore, pleased to form the woman from his side, as "bone of his bone, and flesh of his flesh;" to lay the foundation of a moderate subordination and most rational affection; and he gave her to Adam, to be his associate and counterpart, and to unite with him in training up their common offspring; that she might yield him the willing obedience of cordial esteem and affection, and receive from him the attention, protection, and counsel of wisdom, love, and mild authority. The Lord made no more than one woman for Adam; (Mal. ii. 15.) for the most remote desire of polygamy could never have entered man's heart, had he not become a sinner. He joined Adam and Eve together, blessed them, and pronounced the union indissoluble by human authority; for no cause of divorce could have subsisted in holy creatures: and he added, "for this cause a man shall leave his father and mother, and shall cleave unto his wife; and they shall be one flesh." To this original institution our Lord repeatedly referred in his decisions on this subject; constantly inserting the word twain, in addition to the terms used by the sacred historian, lest any corrupt interpretation should be superinduced.

Had not sin entered, this union would, doubtless, have subsisted during the whole term of probation allotted to