turbed, or discontinued. Let, then, christian husbands, and wives too, guard against everything which may hinder family prayer. Let their whole conduct toward each other look back and forward to the family altar. Let it be consistent with devotion, preparatory to it, indicative of its influence. Avoid whatever makes an introduction into the Divine presence less easy or less delightful. Keep open a passage wide enough to advance together to the throne of grace; go hand in hand. Agree touching the things which ye shall ask, and it shall be done for you of your Father in heaven.'

The passage before us is merely a particular application of a great general principle: the connection between holy conduct and devotional exercises. They act and react on one another. The more conscientiously we perform our various duties, the more shall we be disposed for, the more enjoyment shall we find, and the more advantages shall we derive from, our devotional exercises; and the more we engage in devotional exercises in a right spirit, the more shall we be inclined and enabled, "in all holy conversation and godliness," to "adorn the doctrine of God our Saviour in all things. Calling on the name of the Lord, and departing from iniquity, are closely conjoined. To secure frequency, constancy, comfort in prayer, we must live holily; and, to secure our living holily, we must be "constant in prayer:" "praying always, with all prayer and supplication, in the Spirit, and watching thereunto with all perseverance.'

Thus have I finished my illustrations of the apostle's exposition and enforcement of conjugal duties. I conclude in the words of an honored elder brother (Mr. Jay), whom I have more than once referred to in this discourse, and whose works generally I most cordially recommend as a family book: "Let all who stand in the marriage relation be willing to know and practise the duties which spring from it. Enter, my brethren and sisters, the temple of revelation, and bow before the Divine oracle. Say, Lord, what wilt thou have me to do? Speak, Lord, for thy servant heareth. Extract from the Scripture the mind of God concerning yourselves individually. Take home the words I have been explaining. Do not, ye husbands, take away the duties of the wife, nor, ye wives, the duties of the husband, but both of you respectively your own, and say,-O that my feet were directed to keep thy statutes: I have chosen the way of truth; thy judgments have I laid before me: through thy precepts I get understanding, therefore I hate every false way: I have sworn, and I will perform it, that I will keep thy righteous judgments.' "

NOTE A. p. 388.

It is quite possible that the apostle may have a reference to a practice exemplified and recommended by the good PHILIP HENRY. "Besides this" (secret prayer) "he and his wife constantly prayed together morning and evening: and never, if they were together at home or abroad, was it intermitted; and, from his own experience of the benefit of this practice, he would take all opportunities to recommend it to those in that relation, as conducing very much to the comfort of it, and to their furtherance in that, which he

1 Jay.

2 See note B.

would often say is the great duty of yoke-fellows; and that is 'to do all they can to help one another to heaven.' He would say, that this duty of husbands and wives praying together is intimated in that of the apostle, 1 Pet. iii. 7, where they are exhorted to 'live as heirs of the grace of life, that their prayers' (especially their prayers together) 'be not hindered;' that nothing may be done to hinder them from praying together, nor to hinder them in it, nor to spoil the success of their prayers. This sanctifies the relation, and fetcheth in a blessing upon it, makes the comforts of it the more sweet, and the cares and crosses of it the more easy, and is an excellent means of preserving and increasing love in the relation. Many to whom he had recommended the practice of this duty have blessed God for him, and for his advice concerning it."-An Account of the Life and Death of Mr. Philip Henry, by his Son, p. 58. Lond. 1712.

NOTE B. p. 389.

"Let such married persons as God hath blessed in this kind" (by their being " equally yoked," in the best sense), "learn what cause they have to be thankful to God, either for other. Let the jars and discord that they see between other men and women mismatched, and the cross and cursed carriage of them either toward other, together with the manifold annoyances and grievous mischiefs and inconveniences that ensue ordinarily thereupon, be a means to put them in mind of God's great mercy and goodness toward them, and to make them more thankful to him for the same. And, since they have received either other from God, let them herein show their thankfulness unto God, by endeavoring to bring either other nearer unto God, by helping either other forward in the good ways of God. Do either with other as Anna did with her son Samuel-as she had him of God, so she bestowed him on God again: return each other again to God, and labor to return them better than they received them. The better they shall make either other, and the nearer they shall bring either other to God, the more good through God's goodness, shall they have either of other. The more man and wife profit in the fear of God, the more comfortably and contentedly shall they live together, the better shall it be for them both." -GATAKER. 'A wife indeed'

This most learned man's sermons, entitled-" Marriage Prayer," "A Good Wife, God's Gift," "A Wife Indeed," and "Marriage Duties," are full of important practical instruction, quaintly but often very impressively stated. Take a specimen or two. "As it were a thing prodigious and monstrous in nature for a rib in the body to stand either equal with or above the head; so we may well say, that a man-kind woman, or a masterly wife is even a monster in nature. Γυνὴ δὲ νικῶσ' ἄνδρα κακόν ἐστι μέγα!” “A masterly wife is as much despised and derided for taking rule over her husband, as he for yielding to it; and that not only among those that be godly and religious, but even among those that be but natural men and women." "A christian married man is bound to believe and persuade himself, not that his wife is the wisest or the fairest, or the best conditioned woman in the world; but that she is the fittest wife for him, that God hath allotted her to him, and therefore [he is bound] to rest himself contented in her, and satisfied with her, and live with her with as much alacrity and cheerfulness as may be. And as parents delight in their children not because they are fair, or wise, or witty, but because they are their children; and, therefore, however seeing better parts in others, they could be content to change quality for quality, yet they will not exchange child for child; so a man is to love and delight in his wife, even for this cause that she is his wife, and howsoever it may be, he could wish some of her parts bettered, yet to rejoice in her as they are." Faith, and the fear of God, and godliness are to be exercised, as well in the special duties of our several callings, as in the general duties of Christianity; and so run through our whole life, as the woof through the web; and so among other through all the offices of the married state."

JEREMY TAYLOR's "Marriage Ring," in his ENIAYTOE, is also well worth perusing. What can be more beautiful than his eulogy on marriage. "Marriage was ordained by God, instituted in paradise; the relief of a natural necessity, and the first blessing from the Lord. Marriage is a school and exercise of virtue. Here is the proper scene of piety and patience, of the duty of parents and the charity of relatives; here kindness is spread abroad, and love is united and made firm as a centre. Marriage is the nursery of heaven, fills up the numbers of the elect, and hath in it the labors of love and the delicacies of friendship, the blessing of society, and the union of hands and hearts. Marriage is the mother of the world, and preserves kingdoms and fills cities, and churches, and heaven itself. Like the useful bee, marriage builds a house and gathers sweetness from every flower, and labors, and unites into societies and republics, and sends out colonies, and feeds the world with delicacies, and obeys their king and keeps order, and exercises many virtues, and promotes the interest of mankind, and is that state of good things to which God hath designed the present constitution of the world."

DISCOURSE XV.

DUTIES OF CHRISTIANS, IRRESPECTIVE OF THEIR CIVIL AND

DOMESTIC RELATIONS.

1 PET. iii. 8-17.-Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous: not rendering evil for evil, or railing for railing: but contrariwise blessing: knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew evil, and do good; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open to their prayers: but the face of the Lord is against them that do evil. And who is he that will harm you, if ye be followers of that which is good! But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear; having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. For it is better, if the will of God be so, that ye suffer for well-doing, than for evil-doing.

"LET not your good be evil spoken of," says the Apostle Paul to the Christians of Rome; and the injunction is equally applicable to, equally obligatory on, Christians of all countries and ages.

The religion of Christians is emphatically their "good thing," their most precious treasure, their most valuable possession. Christianity, viewed not merely as exhibiting a perfect system of religious and moral truth, and prescribing a complete course of religious and moral discipline, but considered also as "the ministration of the Spirit," of truth, and purity, and happiness, to ignorant, deluded, depraved, miserable men; the appointed and the only medium through which God, the Author of all good, will bestow on mankind forgiveness, sanctification, and eternal life; "the power of God unto salvation".is plainly, inexpressibly, inestimably, excellent and valuable. "It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire. The gold and the crystal cannot equal it, and the exchange of it shall not be for jewels of pure gold. No mention shall be made of coral or of pearls; for its price is above rubies. The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold."

To him who cordially embraces it, it is an abundant, perennial fountain of the most precious blessings. It is in him "a well of living water, springing up unto everlasting life;" it gives peace to his conscience, and purity to his heart; it guides him in perplexity, sustains him in weakness, defends him in danger, and comforts him in sorrow; it quells his fears and animates his hopes; it stimulates his indolence and directs his activity; it sweetens the cup of death and brightens the prospect of eternity. And even with regard to those

who neglect or oppose it, when brought within the sphere of its indirect influence, though by increasing their responsibilities it increases their hazards, it yet materially adds both to the number and security of their comforts. How much happier is the state of society in Britain than in any heathen country, and how much of this favorable difference is to be traced to Christianity! How much do those who neglect, those who would destroy Christianity, owe to it!

It is strange that so good a thing should be evil spoken of. Of it, as of its Author, it may well be asked, "Why, what evil has it done?" Yet so it is; in all countries and ages this incomparably good thing has been evil spoken of. Its doctrines have been misstated, and its tendencies misrepresented. Its Divine origin has been called in question and denied; and its effects both on the character and happiness of mankind, both in their individual and social capacities, have been represented as in a high degree injurious. In no case have names been more misapplied and things confounded than here. Sweet has been termed bitter; light, darkness; and good, evil.

To expect to render unadulterated Christianity, all excellent as it is, admired by, or even palatable to, a world sunk in ignorance and sin, "lying under the wicked one," without a radical revolution in their sentiments and habits, is a most unreasonable anticipation. Men will prefer darkness to light while their deeds are evil. But though it be impossible, while worldly and wicked men and the religion of Christ continue what they are, to extinguish malignant feeling and silence reproachful speeches in reference to the gospel; yet it is most true that the sphere of these calumnies would be considerably narrowed, the plausibility of these misrepresentations greatly lessened, and of consequence their probable mischievous effect much diminished, were it not for the improprieties and imprudences of the professed, and even of the real friends of Christianity. The behavior of false disciples has frequently drawn, not only much deserved reproach on themselves, but also much unmerited odium on the cause for which they had no true regard; and, what is still more to be deplored, the temper and conduct of those to whom that cause was really dear, have been too often such as to make their good evil spoken of.

Nor will this fact, however much to be lamented, appear difficult to be accounted for by any one who is acquainted with the very imperfect state of even regenerated human nature in this world. Through inadvertency, want of experience, error in judgment, unexpected temptation, and other evils inseparable from our present condition, persons whose prevailing chief desire is, "to adorn the doctrine of God our Saviour in all things," are in constant hazard, by something in their sentiments or dispositions, or language or conduct, of giving strength to the prejudices of worldly men against Christianity, and plausibility to the false and calumnious misrepresentations to which those prejudices give origin. To guard against this evil seems the great object of the apostle Peter, in that section of his epistle, part of which forms the subject of the present discourse.

That section commences with the 12th verse of the second chapter, and terminates with the 17th verse of the third. Its theme is,

"Have your conversation honest," that is, honorable "among the Gentiles; that whereas they speak against you as evil-doers, they may by your good works which they behold, glorify God in the day of visitation;" in other words, "Provide things honest in the sight of all men." "Let not your good be evil spoken of." In the peculiarities of the faith and experience of the Christian, in the peculiar doctrines of the gospel, and in the inner life of him who believes it, there is much, when brought strongly out, to excite the astonishment and even the disgust of an ungodly world; and though, to prevent this, the Christian must neither conceal the one, nor disavow the other, nor be ashamed of either, yet, if he would avoid the evil of bringing reproach on his religion, and gain the good of constraining even enemies to feel its power and acknowledge its excellence, he must endeavor to make stand out in strong relief those parts of the christian system and character, of which even an unregenerate man is, to a considerable extent, a judge; and which, approving themselves to his understanding and conscience and affections, are fitted to allay his prejudices against the system of which they form an essential part.

In accordance with this principle, the apostle, in order to the gaining of the end in view, exhorts Christians to a scrupulously exact discharge of the duties which rise out of the relations of civil and domestic society, especially in cases where the persons with whom they were connected in these relations were not Christians. He calls upon them, as members of civil society, to yield a cheerful obedience to the commands, and a ready submission to the arrangements, of the constituted authorities, whether supreme or subordinate, so far as compliance with these would not compromise their allegiance to the absolutely Supreme Ruler: "Submit to every institution of man for the punishment of evil-doers, and the praise of them who do well;" and, while showing a peculiar regard to the christian society of which they were members, to manifest a proper respect for every human being, whatever might be his religious opinions or his place in civil society, thus, "honoring all men." He calls on christian servants, who were generally slaves, to be subject to their own masters, who were generally heathens; and warns them against allowing the unreasonableness and severity of the treatment which they might receive so to influence their minds, as to induce them to neglect their duties, or to be negligent in performing them. He calls on christian wives to be subject to their own husbands, even when unconverted men; and he calls on christian husbands to be equally conscientious in the discharge of their duties to their wives. He then "finally," in the passage of which the text is a part, thus closing this series of exhortations, lays before them a variety of injunctions of a more general nature, obligatory, not on particular classes, but on the whole body of Christians.

These injunctions naturally range themselves under three heads, as they refer to the temper and conduct which Christians should cherish and exemplify towards each other, towards mankind at large, and towards their persecutors, or those who treated them injuriously on account of their religion. Within the limits of the christian society they were to be distinguished by a community of views and feelings,