companions? And when any misunderstanding is begun, are you not guilty of exasperating one another's spirits by unkind language, until you blow up a spark into a flame?

Do you endeavor to accommodate yourselves to each other's tempers? Do you study to suit each other? Or do you set up your own wills, to have your own ways, in opposition to each other, in the management of your family concerns? Do you make it your study to render each other's lives comfortable? Or is there not, on the contrary, very often subsisting between you, a spirit of ill will, a disposition to vex and cross one another?

Husbands do sometimes greatly sin against God, in being of an unkind, imperious behavior towards their wives, treating them as if they were servants; and (to mention one instance of such treatment in particular) laying them under unjust and unreasonable restraints in the use and disposal of their common property; forbidding them so much as to dispose of any thing in charity, as of their own judgment and prudence. This is directly contrary to the word of God,. where it is said of the virtuous wife, Prov. xxxi. 20, that "shestretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy." If God hath made this her duty,. then he hath given her this right and power, because the duty supposes the right. It cannot be the duty of her who hath no right to dispose of any thing, to stretch forth her hand to the poor, and to reach forth her hands to the needy.

On the other hand, are not the commands of God, the rules of his word, and the solemn vows of the marriage cove-. nant, with respect to the subordination which there ought to be in this relation, made light of by many? Eph. v. 22. "Wives, submit yourselves to your own husbands, as unte the Lord." So Col. iii. 18. What is commanded by God,. and what hath been solemnly vowed and sworn in his presence, certainly ought not to be made a jest of; and the person who lightly violates these obligations will doubtless be treated as one who slights the authority of God, and takes his. name in vain..

[2.] I shall apply myself to parents and heads of families. Inquire whether you do not live in some way of sin with respect to your children, or others committed to your care; and particularly inquire,

1. Whether you do not live in sin, by living in the neglect of instructing them. Do you not wholly neglect the duty of instructing your children and servants? Or if you do not wholly neglect it, yet do you not afford them so little instruction, and are you not so unsteady, and do you not take so little pains in it, that you live in a sinful neglect? Do you take pains in any measure proportionate to the importance of the matter? You cannot but own that it is a matter of vast importance, that your children be fitted for death, and saved from hell; and that all possible care be taken that it be done speedily; for you know not how soon your children may die. Are you as careful about the welfare of their souls as you are of their bodies? Do you labor as much that they may have eternal life, as you do to provide estates for them to live on in this world?

Let every parent inquire, whether he do not live in a way of sin in this respect; and let masters inquire, whether they do not live in a way of sin, in neglecting the poor souls of their servants; whether their only care be not to make their servants subservient to their worldly interest, without any concern what becomes of them to all eternity.

2. Do you not live in a sinful neglect of the government of your families? Do you not live in the sin of Eli? Who indeed counselled and reproved his children, but did not exercise government over them. He reproved them very solemnly, as 1 Sam. ii. 23, 24, 25; but he did not restrain them; by which he greatly provoked God, and brought an everlasting curse upon his house. 1 Sam. iii. 12. "In that day I will perform against Eli all things which I have spoken concerning his house. When I begin, I will also make an end. I will judge his house forever; because his sons made themselves vile, and he restrained them not.”

If you say you cannot restrain your children, this is no excuse; for it is a sign that you have brought up your children without government, that your children regard not your authority. When parents lose their government over their children, their reproofs and counsel signify but little. How many parents are there who are exceedingly faulty on this account! How few are there who are thorough in maintaining order and government in their families! How is family government in a great measure vanished! And how many are as likely to bring a curse upon their families, as Eli! This is one principal ground of the corruptions which prevail in the land. This is the foundation of so much debauchery, and of such corrupt practices among young people. Family government is in a great measure extinct. By neglect in this particular, parents bring the guilt of their children's sins upon their own souls, and the blood of their children will be required at their hands.

Parents sometimes weaken one another's hands in this work; one parent disapproving what the other doth; one smiling upon a child, while the other frowns; one protecting, while the other corrects. When things in a family are thus, children are like to be undone. Therefore let every one examine whether he do not live in some way of sin with respect to this matter.

[3.] I shall now apply myself to children. Let them examine themselves, whether they do not live in some way of sin towards their parents. Are you not guilty of some undutifulness towards them, in which you allow yourselves? Are you not guilty of despising your parents for infirmities which you see in them? Undutiful children are ready to contemn their parents for their infirmities. Are not you sons of Ham, who saw and made a derision of his father's nakedness, whereby he entailed a curse on himself and his posterity to this day; and not the sons of Shem and Japheth, who covered the nakedness of their father? Are you not guilty of dishonoring and despising your parents for natural infirmities, or those of old age? Prov. xxiii. 22. "Despise not thy mother when

she is old." Doth not that curse belong to you, in Deut. xxvii. 16. "Cursed be he that setteth light by his father or mother?"

Are you not wont to despise the counsels and reproofs of your parents? When they warn you against any sin, and reprove you for any misconduct, are you not wont to set light by it, and to be impatient under it? Do you honor your parents for it? On the contrary, do you not receive it with resentment, proudly rejecting it? Doth it not stir up corruption, and a stubborn and perverse spirit in you, and rather make you to have an ill will to your parents, than to love and honor them? Are you not to be reckoned among the fools mentioned, Prov. xv. 5. "A fool despiseth his father's instruction ?" And doth not that curse belong to you, Prov. xxx. 17. “The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it?”

Do you not allow a fretful disposition towards your parents, when they cross you in any thing? Are you not apt to find fault with your parents, and to be out of temper with them?

Consider, that if you live in such ways as these, you not only live in sin, but in that sin, than which there is scarcely any one oftener threatened with a curse in the word of God.

III. We come now to the third thing proposed in this use of the doctrine, viz. to mention some things, to convince those, who, upon examination, find that they do live in some way of sin, of the importance of their knowing and amending their manner of life. You have had directions laid before you, how to find out whether you do live in any way of sin or not; and you have heard many particulars mentioned as proper subjects for your examination of yourselves. How then do you find things? Do you find yourselves clear of living in any way of sin? I mean not whether you find yourselves clear of sin; that is not expected of any of you; for there is not a man upon earth that doeth good, and sinneth

not, 1 Kings viii. 46. But is there not some way of sin in which you live, which is your stated way, or practice? There are doubtless some who are clear in this matter, some "whe are undefiled in the way, and do no iniquity," Psal. cxix. 1, 2, 3.

Let your own consciences answer how you find with respect to yourselves, by those things which have been proposed to you. Do you not find that you are guilty? That you live in a way of sin, and have allowed yourselves in it ?....If this be the case, then consider the following things.

1. If you have been long seeking salvation, and have not yet succeeded, it may be this hath been the cause. You have perhaps wondered what hath been the matter, that you have been so long a time under concern about your salvation, that you have taken so much pains, and all seems to be to no purpose. You have many a time cried earnestly to God, yet he doth not regard you. Others obtain comfort, but you are left in darkness. But it is no wonder at all, if you have lived in some way of sin all this while. If you have lived in any sinful way, this is a sufficient reason why all your prayers and all your pains have been blasted.

If all this while you have lived in some sinful way, so far you have failed of secking salvation in the right way. The right way of seeking salvation is, to seek it in the diligent performance of all duties, and in the denial of all ungodliness. If there be any one member that is corrupt, and you cut it not off, there is danger that it will carry you to hell, Matth. v. 29, 30.

2. If grace have not been in flourishing, but, on the contrary, in languishing circumstances in your souls, perhaps this is the cause. The way to grow in grace is to walk in the way of obedience to all the commands of God, to be very thorough in the practice of religion. Grace will flourish in the hearts of those who live in this manner; but if you live in some way of sin, that will be like some secret disease at your vitals, which will keep you poor, weak, and languishing.