fluenced by divine grace, natural propensities may easily deceive us as to the degree of it: a harsh, rough, violent, or obstinate temper often induces an appearance of zeal and boldness in religion, far beyond what is genuine; and, on the other hand, prevents superficial observers from perceiving, how much right principles have humbled, softened, and meliorated the heart: and this may 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 gives 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, 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 expence 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, and of that which follows: but it may be useful to premise a few observations.

I. 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 to attend to these duties in their habitual conduct; though they do not perform them in that extent and perfection, in which they own them to be obligatory: whereas other persons either live without any rule, or lay down rules for themselves, which differ widely from the precepts of scripture; or else they allow themselves habitually to neglect their known duty, in this as well as in other particulars.

II. 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 lawgiver. In this case, the fear of punishment and the hope of reward are the chief influential motives of a religious nature; and these indeed, aided by self-love in its manifold operations, and by natural affection, 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 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 relalative 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.

III. The believer indeed endeavours" to shew "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, therefore, habitually connects the exercise of repentance and faith with all his obedience ; even when nothing occurs to excite a doubt in his mind concerning his acceptance with God.

IV. The sacred writers generally begin with the duties of the inferior relations: whether it be, that these are commonly the most difficult to our selfwilled 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 very much on the conduct of inferiors. But, however this 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 behave well in relative life only 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 from which 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, to participate his enjoyments, to be constituted his companion, or to 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. God made no more than one woman for Adam;1 for the 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, (as 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 the subject; constantly insert'ing the word “ twain,” in addition to the terms used

Mal. ii. 15.

1

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 Adam and Eve, and to the rest of their posterity; till they were admitted to that more exalted state which was promised as the reward of entire obedience: and that unalterable fidelity, attachment, and affection which, with their inseparable effects, must have resulted from the perfection of human nature, are still required by the spiritual law of God, as far as circumstances continue to be the same. But many and great changes have taken place in consequence of the fall. "Sin hath enter"ed into the world, and death by sin." The Lord himself often dissolves the marriage union, soon after it hath been formed; and, at whatever time this separation takes place, his word leaves the surviving party entirely at liberty to form another union, if that be deemed expedient. Unfaithfulness to the marriage covenant in either party makes way for the dissolution of the union, as by a moral death; and where it is clearly proved without any suspicion of collusion, a divorce ought to be easily and certainly attainable. Various circumstances in the present degraded state of human nature, by weakening the authority of reason, and giving force to the passions, add to the original ends for which marriage was instituted. The manifold mistakes, imperfections, and faults, to which all are liable, render mutual forbearance, forgiveness, and selfdenying concessions, essential to connubial harmony and comfort: whilst the malignity, sensuality, and obduracy, of which fallen man is capable, induced