parents. On the other hand, parents should never constrain, and not always restrain, the affections of their children.

nor is it the duty of On the other hand,

The two trying cases are fortune and religion. As to the former, the discretion of parents is usually of great importance. Children are not to follow their passions into ruin; their parents to consent to it. mere lucre should not guide the parent's eye or mind, but the nobler considerations of character, worth, and piety. Where these are wanting, all the wealth in the world is little better than a gilded

curse.

As to religion, the unalterable rule for Christians is, to "marry in the Lord." If a parent direct otherwise, the command of God must first be regarded; and though he may have a right to put a negative perhaps upon almost any match, he cannot have a right to command one which is contrary to the express word of God. He likewise hath not a right to sacrifice his child's natural affections in any marriage, even where no objections can be made upon a religious account; because the peace and comfort of natural life are concerned, and because the child must be the sufferer here, and be exposed in the event to some dangerous temptations. On the other hand, (to put the last difficult case,) where the child hath placed affections, in a manner that religion and all other circumstances will justify, but, because of religion, the parent withholds consent; it will be the best to try all means to gain that consent, to wait as long as possible, and with as much patience as possible

for it; above all, to supplicate the Father of mercies to dispose the hearts of the parties concerned aright, and not at last to venture on an act of such apparent disobedience, but for fear of greater evils than what may arise from the unreasonable obstinacy, perverseness, or irreligion of the parent. The case is so nice, and may so vary in its circumstances, that the wisdom, uprightness, grace, and impartiality of the ablest Christian friends should be well consulted upon the occasion.

CHAPTER X.

On the Duty of Christian Masters.

Ir is far more difficult rightly to command, than dutifully to obey. To be a master and a Christian at the same time, in the direction of worldly affairs, requires more grace than men usually imagine.— The master may soon be acted, and people are commonly very fond of acting this, from the lust of power which rages in corrupted nature: but to command, under a sense of God's authority, the things which are just and equal, and not to be lifted up with the pride and passion of pre-eminence; this is to give a proof that the heart indeed lives as in God's presence, and that worldly superiority, which generally begets insolence, can be maintained with true meekness and humility. But how can he, whom grace hath not made master of his own corruptions,

expect obedience from others with all readiness and sincerity?

As in a higher case, so in this it may be asked of every Christian master, "Who maketh thee to differ from another?" Surely God's providence never raised men into power, that they might show their pride only; but to do good, and to carry on, as far as their power may extend, the welfare of society. If any people act otherwise, they must one day be deeply convinced, that all the little distinctions of men have no natural reality in them, and that there is one common Master in heaven, with whom there is no such thing as respect of persons.

Many professing masters are exceedingly deficient in one great duty to their servants. They give them perhaps plenty of bread, and furnish them well in earthly things; but they neglect to hold out the best of all subsistence, the bread of life to their souls. The omission of family-worship cannot be excused on any account. This, (as one said,) like the hem of a garment, keeps all things together, and prevents other duties and affairs from ravelling out. Servants cannot have grace indeed, but by God's mercy; but they can easily see if their masters do not live graciously, and will readily notice it too; nay, sometimes make from their failures an apology, though a bad apology, for themselves. If masters would live and demean themselves like Christians indeed, and walk in the fear of God, their servants would mend their manners, if nothing more, and we should have fewer complaints than we have, to the disgrace of religion, and the discomfort of our lives. The wickedness of

superiors, like a contaminating disease, infects the ranks beneath them, and hath often brought a whole society or nation to the pitch of destruction.

CHAPTER XI.

On the Duty of Christian Servants.

A PROFESSING servant should get by heart the following rule of the Apostle, and in all his business keep it in mind: "Servants be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ : not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart; with good-will doing service, as to the Lord, and not to men."

Our proud hearts do not naturally love obedience. We would all be masters, and set up for ourselves; and if God suffered this, corrupt as we now are, we should soon be undone.

Is the master a man of the world? The Christian servant's light should so shine before him, that, though he might hate him for his religion, he must respect him for his diligence, dutifulness, uprightness, and truth. Some masters have been won to God by the gracious and upright conduct and conversation of their servants; and how do these servants live who say, that they shall not be so blessed? If the master be harsh, it is not likely that a servant's

sauciness should reclaim his mind, or do good to himself, or bring honour to the cause of God. Let all be done which can be done "without murmurings and disputings;" and if there be no other remedy, it is better to part than to commit the sins of impertinence, or to live in the sins of anger and of strife.

Is the master a real Christian? The faithful servant will render him double honour, and rejoice to obey him on a double account; both because providence hath made such a one his master, and grace his brother and friend. If he take any unhandsome liberties on that account, forgetting his own place and duty, he breaks the order and disposal of God, and lays for his own mind a foundation of much uneasiness. It is a sad mistake of their duty, when truly serious servants imagine, that, by the grace of God, they are to take up a new sort of natural boldness, and that, instead of putting on the ornament of a meek and quiet spirit, they have from grace a privilege to be insolent, froward, rough, and disobedient. What a wretched thing is it to be said in the world, as it too often is, "I had rather have any kind of servants than professors of religion, because they are always lazy or unruly:" or, "I had rather have any one for my master or mistress, than those who talk about godliness; they are always so gloomy, humorsome, and perverse: in their places of worship they seem saints; but at home they are wolves and bears, and very devils !" O this is a sad light indeed before men; or rather an unshining taper, that reeks only in a smoke and a stink!

The laws of this country, above all others, are so