The Duties of Church Members in Their Peculiar Character and Station

I. The pastor’s wife.

A station so honourable, so important, so responsible, must necessarily be attended with duties numerous, difficult, and of great consequence. Her situation stands next in influence, and therefore in responsibility, to that of her husband; the minister excepted, she has the greatest opportunity of any member of the church, to do good or harm. As a loife, she should be a bright pattern of all that tender affection, that unsuspicious confidence, that cheerful obedience, that undivided devotedness to her husband’s comfort, which such a relationship implies; a lovely, spotless exhibition of connubial virtue. No man is in greater need of alL the force of conjugal sympathy and love, than a faithful minister.

As the female head of a family, she should direct her household affairs with judgment, and he a model of order, neatness, and domestic discipline, A minister derives some degree of respectability from the state of his family. Home scenes, according as they are lovely or repulsive, form a beauteous halo round, or dark specks upon, the orb of his public character. It is required of him that he should rule well his own household; but in this he is dependent upon his tvife. What a disgrace is it that his house should be such a scene of disorder, as to disgust, by its confusion, the more respectable part of his friends! Some people, if we were to judge from their habits, and their homes, seem to have been born out of due time; they look as if the era of their existence were the reign of chaos. Order is heaven’s first law, and the laws of heaven certainly should govern the habitations of its ministers. If a mother, a. minister’s wife should strive to excel in every maternal excellence. How often is it the case, that a minister’s children are talked of almost to a proverb, for their rudeness, ill behaviour, and wickedness; in such instances, much blame must be attached to the mother.

In her own personal character, there are two traits which should appear with peculiar prominence, and shine with attractive lustre in a minister’s wife; these are piety and prudence. Her piety should not only be sincere, but ardent: not only unsuspected, but eminently conspicuous. Her habits, her conversation, her whole deportment, should bear the deep, bright impress of heaven. She should be the hohest, most sph*itual woman in the church. Her prudence should equal her piety. Without the former, even the latter, however distinguished, would only half qualify her for her important station. Her prudence should display itself in all her conduct towards her husband. She should be very careful not to render him dissatisfied with the situation he occupies. Many a minister has been rendered uncomfortable in a situation of considerable usefulness, or has been led to quit it against the convictions of his judgment, by the capricious prejudices of his wife; whose ambition has aspired to something higher, or whose love of change has coveted something new. A minister’s wife should consult her husband’s usefulness, and be willing to live in any situation, however self-denying its circumstances may prove, where this is promoted; and considering the influence she has over his decisions, she should be very careful how she employs it in those seasons when a change is meditated. Her prudence should render her extremely careful, not to prejudice her hushands mind against any individual who may have, designedly or unintentionally, injured her. In not a few cases, have pastors been drawn into contention with some of their friends, by the imprudent conduct of their wives, who, possessing a morbid sensibility of offence, have reported, amidst much exaggeration, affronts which they ought not to have felt — or feeUng, ought to have concealed. Instead of acting as a screen, to prevent these petty vexations from reaching his ear, they have rendered their tongues a conductor, to convey them to his bosom. They should hide many things of this kind, which it is not important he should know, and soften others of which he cannot be ignorant.

In all cases where her husband is the direct object of a supposed or real injury, a minister’s wife should be very cautious how she acts. Intended by nature, and inclined by affection, to be a partisan and an advocate in her husband’s case, so far as truth and holiness will allow, she should at the same time endeavour, rather to mitigate than exasperate the displeasure of his mind. Her breath in such cases, if imprudently employed, may fan a flame which in its progress may consume all the prosperity of the church, and half the reputation of her husband. Let her therefore govern her own spirit, as the best means of aiding to govern his. Let her calm, conciliate, and direct that mind, which may be too much enveloped in the mist of passion, to guide itself Let her not go from house to house, dropping sparks and scintillations from a tongue set on fire of hell. If her husband be the head of a party, let her not envenom their minds with bitter words, which are sure to be rendered still more bitter, by the lying reporters who carry them to the opposite party. Prudence in a pastor’s wife would have often saved a church from division.

A minister’s wife should never betray the confidence reposed in her by her husband, and report the opinions, views, and feelings, which he has communicated in the seasons of their private conversation. The secrets he deposits in her bosom, are to be as sacredly preserved and guarded, as the ring, which, on the morning of their union, he placed upon her finger.

Prudence is to be displayed in all her conduct towards ike church. Probably, the chief part of prudence lies, in a proper government of the tongue; a virtue in which the female part of the human race have not been supposed greatly to excel. A very large proportion of the disturbances which agitate the surface, and extend their influence to the very depths of society, arise from imprudent language. There appears to be in one half of society, an incurable propensity to relate what is to the disadvantage of their neighbours; and in the other half, an indestructible appetite to rehsh the slander, when it is reported. Now a minister’s wife should most anxiously guard against this propensity in herself, and most assiduously labour to abate this appetite in others. Let her, wherever she goes, remember, that there are many waiting and

CHURCH MZMBER’s GUIDE. 135

watching for her words, which ihey will be sure to reverberate with the mimicry, though not with the fidehty, of an echo. Let her tongue never deal in sarcasm, satire, invective, censure, or slander. Let it be an invariable rule with her, to speak ill or >-o one. She should never apptar fond of receiving ill reports from others. If she have a taste of this kind, gratification enough will be found her. Like a queen bee, she has no need to roam abroad in quest of honey — she may sit at home in indolent repose, while the whole hive of gossips and tattlers will collect for her an exuberant supply. Let her rather discourage these humming, busy insects, and convince them that she has neither ear for their buzz, nor taste for their honey.

Let her never betray a secret, which she has been compelled to receive: nor become umpire between two contending parties, since, in whatever way her decision is pronounced, she is almost sure to offend one of them. She should avoid, as much as possible, the appearance of favouritism. Some there must be, with whom she will be more intimate than others: but this fact, if it be known, should be but little seen: and her friends should be always such, as by the common consent of the society would be allotted to Tier; of course, they should not be minions selected to sustain the character of fawning sycophants, purveyors of news, or tools of selfishness. In all her deportment towards the church, she should maintain a dignified, though not a proud consciousness of her station, hlended with the greatest affability and affection. The law of kindness should be on her lips, and all her conduct should be so many displays of the meekness of wisdom. Her dignity should prevent the highest from being obtrusive, her kindness should make the lowest feel that she is accessible. Without being a busy body and meddling with the concerns of others, she should make the interests of her friends her own. Her advice and assistance should always be granted when asked, but never distributed in a way that would render it unwelcome and little valued. Over all institutions which have been formed in the congregation, with a more direct reference to the relief of female necessities, she ought to preside with wisdom, meekness, and zeal. Her influence should be discreetly exerted informing the general and pious habits of the younger females. She should be the friend of the poor, and be often seen in the chambers of those of her own sex, when they are visited with sickness. With so much to engage her attention, she will have little leisure for visits of useless show, or expensive intercourse. Such she ought not to be expected to keep up, for her time can be more usefully and piously employed. For visits of mere gossip, or etiquette, she ought not to be put in requisition; and if she is, she should resist the attempt which is thus made to enslave her by the bonds of fashion or of folly. She is the wife of a man, whose master is God — whose business, the salvation of souls — whose scene of labour, the church of Christ — and the consequences of whose exertions, whether they succeed or fail, are infinite and eternal; let her act accordingly.

II. The deacons.

The institution of the deacon’s office arose from a seemingly accidental circumstance which occurred in the church at Jerusalem, the particulars of which are recorded in the 6th chapter of the Acts of the Apostles.* The original design of this office, was to administer the bounty of the church. The first deacons were simply the almoners of their brethren. They dispensed the

* Some persons are of opinion that this occurrence was not the origin of the deacon’s office, and that the individuals there mentioned, are to be viewed, not as officers of the church, but merely as stewards of a public charity, who were appointed for a special occasion, and not as a general and authoritative precedent. It is said, in support of this opinion, that these individuals are not called deacons by the sacred historian, and that, in consequence, they cannot be proved to have been such. It is also contended, that St. Paul doe’s not specify, in his epistle to Timothy, the duties of a deacon in such a way as to identify the office, with what Luke, in 6th M charities of the rich, for the rehef of the poor. And this, whatever has been added by the usages of the churches, must still be considered as i.s paramount duty. What a lovely and attractive view does it give us of Christianity, and how strikingly characteristic of its merciful genius, to behold it solemnly instituting an office, the chief design of which is, the comfort of its poorer followers! Where shall we find any thing analogous to this in other systems? Paganism and Mahometanism have nothing like it.

of Acts, has stated to be the duties of the individuals there selected for the primitive church.

In reply to this, I contend that this icas the origin of the deacon’s office, and on tlte following grounds:

1st. Ecclesiastical history informs us, that the office was always considered from the very earliest ages, as designed for the relief of the poor. If so, how natural is it to trace up its oiigin to the circumstance alluded to, which so easily accounts for it.

2nd. The solemnity with which the seven persons were set apart to their office, i. e. with prayer and imposition of hands, looks as if their appointment was to be considered as a standing and authoritative precedent.

3d. If this be not the origin of the deacon’s office, where shall we find the account? and what is still stronger, if this be not the institution, St. Paul has given directions about an ofhce, the duties of which are, in that case, not mentioned in the Word of God. He has certainly said nothing himself of its design, a cir-By a reference to the origin of the office, we shall learn how widely some religious communities have departed from the design of this simple, merciful, and useful institution. “Those who perverted all church order,” says Dr. Owen,” took out of the hands and care of the deacons, that work which was committed to them by the Holy Ghost in the apostles, and for which end alone their office was instituted in the church, and assigned other work unto them, whereunto’ they were not called, and appointed. And whereas, when all things were swelling with pride

cumslance, which is strongly presumptive of the truth of my view of the case, since his silence seems to imply that the duties of the deacon were ah-eady too well known to need that he should specify them. His very omission is grounded on some preN’ious institution. Where shall we find this, but in Acts vi,?

4th. The reason of the appointment in question, is of permanent force, i- e. that those who minister in the Word, should not have their attention diverted by temporal concerns; and, therefore, seems as if a permanent office was then established.

5th. I would ask any one who takes a different view from that which I hold, what are the duties of the deacons mentioned by Paul? If he reply, as I think he must, “To attend to the concerns of the poor,” I would still inquire how he knows that. If he answer. The testimony of ecclesiastical history — I would still ask, On what the immemorial usage of the church could be founded, if not on the fact mentioned by Luke in the Acts of the Apostles?

and ambition in the church, no sort of its officers contenting themselves with their primitive institution, but striving by various degrees to be somewhat in name and thing, that was high and aloft, there arose from the name of this office the meteor of an arch deacon with strange power and authority never heard di in the church for many ages. But this belongs to the mystery of iniquity, whereunto neither the scripture nor the practice of the primitive churches, do give the least countenance. But some think it not inconvenient to sport themselves in matters of church order and constitutions.”*

The church of England, which retains many of the corruptions of her relation at Rome, has imitated her in the total alteration of this office. In that communion the deacon is not a secular but a spiritual officer, and his post is considered as the first grade in the ascent to the episcopal throne. He is a preacher, and may baptize, but not administer the eucharist. He is, in fact, half priest, half layman, and does not altogether put off the laic, nor put on the cleric character, till his second ordination to the full orders of the priesthood. The church-warden and the overseer share between them the office of the deacon.

Dr. Owen on Church Government, 4to. 184.

Abuses of this office, however, are not confined to the churches of Rome and of England, but may be found in the ecclesiastical polity of those who separate from both. What is the deacon of some of our independent communities? Not simply the laborious, indefatigable, tender-hearted dispenser of the bounty of the church, the inspector of the poor, the comforter of the distressed; no, but “the bible of the minister, the patron of the living, and the wolf of the flock;” an individual, who, thrusting himself into the seat of government, attempts to lord it over God’s heritage, by dictating ahke to the pastor and the members; who thinks that in virtue of his office, his opinion is to be law in all matters of church government, whether temporal or spiritual. This man is almost as distant from the deacon of apostolic times, as the deacon of the Vatican. Such men there have been, whose spirit of domination in the church has produced a kind of diaconophobia in the minds of many ministers, who have suffered most wofully from their bite, and have been led to resolve to do without them altogether, rather than be worried any more.* Hence it is, that in some cases the

* The author writes from observation, not from experience; besides the eight deacons with whom he acts at present, he has already outlived eight more, and both the dead and the living have been his comfort and joy.

unscriptural plan of committees have been resorted to, that the tyranny of deacons might be avoided.

I do beseech those M^ho bear this office to look to its origin, and learn that it is an office of service, which gives no authority, or power, or rule in the church, beyond the special work for which it is appointed, and that is, to provide for the comfort of the poorer brethren. This is their business. It is true, that by the usages of our churches, many things have been added to the duties of the office, beyond its original design; but this is mere matter of expediency.

It is often said that the duty of the office is to serve tables: the table of the Lord, the table of the minister, and the table of the poor. If it be meant that this was the design of its appointment, I deny the statement, and affirm that the table of the poor, is the deacon’s appropriate and exclusive duty. Whatever is conjoined with this, is extra diaconal service, and vested in the individual, merely for the sake of utihty. Such increase of their duties I admit is wise and proper. We need persons to take care of the comfort of the minister — to provide for the holy feast of the Lord’s supper — to superintend the cleaning and lighting of the house of God — to direct the arrangements of all matters connected with public worship; and who so proper for this, as the brethren who already fill an office, which is secular in its nature and design? But these are all additions to the paramount duty of the deacon, which is to take care of the poor.

Let it not be thought, that this is exhibiting the office in a naked, and meagre, and degrading point of view; or as shorn of the beams of its brightest glory. What can be a more happy or more honourable employment, than to distribute the alms of the brethren, and visit the habitations of the poor, like angels of mercy, with words of peace upon their hps, and the means of comfort in their hands? A faithful, laborious, affectionate deacon, must necessarily become the object of justly deserved regard in the church, and be looked up to with the esteem and veneration, which are paid by a grateful dependent family to their sire. The poor will tell him their wants and woes, spiritual and temporal; and ask his advice with implicit confidence. He will move through the orbit of his duty amidst the prayers and praises of his brethren, and in measure may adopt the language of Job — “When the ear heard me, then it blessed me; and when the eye saw me, then it gave witn(^s to me; because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widow’s heart to sing for joy. I was eyes to the blind, and feet was I to the lame. I was a father to the poor, and the cause which I knew not, I searched out.” Surely, surely, here is honour, much pure, legitimate, exalted honour, without the deacon’s endeavouring to gain the forbidden splendour of official pride or tyranny. Such a man must be, and ought to be a person of influence in the society; but it is the influence of character, of goodness, of usefulness. Let him have his periodical visitations of the poor. Let him go and sfee their wants and woes in their own habitations, as well as bid them come and tell their sorrows in his. Let him be full of compassion and tender hearted; let his eyes drop pity, while his hands dispense bounty; let him be affable and kind as well as attentive. And such a man shall want neither honour nor power amongst his brethren, although, at the same time, he be peaceful as a dove, meek as a iamb, and gentle as a little child.

I have already said, that for the sake of expediency, all the temporal aflfairs should be confided to the hands of the deacons, — but then in all but what relates to the distribution of the alms of the church, they ought to render a most faithful account, even to the last farthing of proyperty, to the brethren. Their account ought to be annually laid before the subscribing members of the church, and to receive their approbation. A regard to their own reputation as well as to propriety, and general satisfaction, should dietate this. The utmost fairness and openness should ever be manifested by those who manage the temporahties of religious societies.

The apostle is very explicit in his statement of the qualifications which the deacons slioidd possess. “Likewise must the deacons be grave,” i. e. men of serious and dignified deportment; “not double tongued,” i. e. sincere, not addicted to duplicity of speech; “not given to much wine; not greedy of filthy lucre; holding the mystery of the faith in a pure conscience,” i. e, attached to the doctrines of the gospel, and exhibiting their holy influence in a spotless life: “and let them also first be proved; then let them use the ofiice of a deacon, being found blameless. Let them be the husband of one wife, ruling their children and their own houses well.” 1 Tim. iii. 8 — 13. *

* The allusion made to the deacon’s wives, appears to me to be a mistranslation, and in the original refers to a class of female office bearers in the primitive church. “Even so the women.” As the manners of the Greeks and Romans, and especially of the Asiatics, did not permit men to have much intercourse with women of character, unless they were relations, it was proper that an order of female assistants should be instituted for visiting and privately instructing the young of their own sex, and for catechising ’ females of any age. And as the church was then much persecuted, N

Deacons should remember, that all these qualifications should be found embodied in each individual holding the office; and not merelysome in one and some in another, till the character is formed by the joint number, but not by each member of the deaconry. Some have contended for plurality of elders in a church, because it is impossible to find all the qualifications of a Christian bishop stated by the apostle, in one person. We are to look for one excellence in bne man, and another in the second, and what is wanting in one will be made up in another, until their defects and attainments are made to tally and unite, like the corresponding parts

and many of its members were often condemned to languish in a prison, these holy women were no doubt peculiarly useful in visiting the captive Christians, and performing for them many kind oflBces which their sex can best render. Such an one, in all probability, was Phebe, mentioned Rom. xvi. 1. Such were the widows spoken of 1 Tim. v. Such were Euodia and Syntyche, Phil. iv. 3. Clement of Alexandria, reckons widows amongst ecclesiastical persons. “There are many precepts in scripture for those who are chosen, some for priests, others for bishops, others for deacons, others for widows.” Pliny, in his celebrated Epistle to Trajan, is thought to refer to deaconesses, when, speakiag of two female Christians whom he put to the torture, he says,” quae ministrae dicebantur :^ i. e. who were called deaconesses.

of a dovetail joint. I confess, however, that this way of making church officers, as it were by patch work, appears to me a most absurd idea.

The deacons from their being officers in the church, akhough their office is of a secular nature, and also from their being generally acquainted with the affairs of the church, will be considered by every wise and prudent minister, as his privy council in his spiritual government, and should be always ready to afford him, in a modest, respectful, and unobtrusive manner, their advipe. They must not however, dictate. If they do, he must resist. “Christian brethren,” said a preacher on this subject, “give to the minister I love, for a deacon, a man in whose house ho may sit down at ease, when he is weary and loaded with care; into whose bosom he may freely pour his sorrows, and by whose lips he may be soothed when he is vexed and perplexed; by whose illuminated mind he may be guided in difficulty; and by whose liberahty and cordial co-operation, he may be animated and assisted in every generous undertaking.” And I would add, who would do all this in the spirit of humble, modest, and unauthoritative affec — tion; who would not make his kindness and assistance a cloak for his tyranny; nor a silken web to wind around the fetters he is preparing for the slavery of his pastor.

In the transactions of church business, the deacons should exert no other influence than that which arises from the esteem and affection in which they are held by the people. All personal and official authority should be abstained from. Their opinion should ever be stated with pre-eminent modesty; for if it be a wise one, its wisdom will commend itself to the judgment of the people, whose hearts are already prepared by affection and esteem to yield to its influence. Whereas, the wisest opinion, if delivered with the dogmatism of official pride, will often be resisted, merely because it is attempted to be imposed.

If a man deserve influence, he will be sure to have it without seeking it, or designedly exerting it; if he do not deserve it, and still seek, he is sure to be resisted.

“The deacon’s duty to the people, is to promote, so far as he is able, the happiness of individuals, and the welfare of the society. In his intercourse with them, he should be firm and unbending in j)rinciple, but kind and conciliatory in temper and in manner. In those parts of his office, which are sometimes very irksome and arduous, from the difficulty of serving all according to their wishes, he should guard against every thing which even” appears to be harsh and unkind. More especially should he do this, when he finds it impossible, in consistency with his duty to others, to fulfil their desires. The apparently insignificant circumstance, which will often occur in our congregations, of being unable to accommodate an individual, or a family, with a seat, may be mentioned with so much kindness, and with such unfeigned regret that it is so, as to lead the individual, or the family, patiently to wait for a more favourable opportunity; or it may be done, although without design, in a tone of so much indifference, as to lead the disappointed applicant to relinquish the hope of success, and to leave the place. The secret charm by which the deacon’s office may be rendered comfortable to himself, and beneficial to others, is that golden precept of inspiration, “Let all your things be done with charity;” or as Dr. Doddridge better translates the passage, “Let all your affairs be transacted in love.” — 1 Cor. xvi. 14.

III. Heads of families.

The station occupied by such persons, is exceedingly important, and therefore very responsible. We naturally look to the families of professing Christians for the materials with which the “spiritual house” is to be repaired amidst the spoliations of sin and death. A large proportion of our members are the children of the righteous, and our churches would be still more enriched with the fruits of domestic piety, if that piety itself were more ardent and more exemplary. It is impossible to urge in terms too strong, the sacred duties of Christian masters, mistresses, and parents. Their influence on the prosperity of the church is greater than is generally conceived, or can be fully stated. The duties of such persons are of a two-fold nature:

1. The primary ones, of course, relate to your CHILDREN. It is the command of God to train them up in the fear, and nurture, and admonition of the Lord. Let your first, and deepest, and most lasting solicitude be for the formation of their religious character, and the salvation of their souls. Let this regulate all your conduct towards them. Let it impel you to adopt a system of instruction and discifpline, which shall have a close and constant bearing on their moral and religious habits. Let it guide you in the choice of schools where they are to be educated, the families into which they are to be apprenticed. Act so, as that they may clearly discern, that your most ardent prayer, your most anxious concern, is that they may be truly pious. They should see this interwoven with all your conduct towards them: and behold a uniform, consistent, constant effort to accomplished this object. Let them hear it expressed in your advice and prayers, and see it manifested in all your arrangements. Alas! alas! how many children of church members are there, who, if they were asked the question, “What is your father and mother’s chief concern for you?” would be obliged to reply, “That I might excel m fashionable accomplishments, and make a figure in the drawing room.” There appears to me to be at the present moment, a most criminal neglect on the part of Christian parents, of the religious education of their children. Every thing is sacrificed to the lighter and more frivolous accomplishments of the female character, and to the hterary and scientific acquisitions of boys. Religion is a secondary matter. But ought it to be so? Ought it not rather to be, the one thing needful for our children as well as for ourselves?

That Christian who would carry on a system of religious education with success, should enforce it with all the commanding influence of a HOLY EXAJiPLE. Let your children see all the “beauties of holiness” reflected from your character, and the grand outline of Christian morality filled up with all the delicate touches and varied colouring of the Christian temper. The heathens had their Penates, or little shrines of their gods, which they kept in their own habitation, to remind them of the objects of their religious veneration and trust. Be you to your families, instead of these household gods, by being lovely images of the great Jehovah. Let your children have this conviction in their hearts, “If there be but two real Christians in the world, my father is one, and my mother is the other.” It is dreadful, but not uncommon for children to employ themselves, in contrasting the appearance which their parents make at the Lord’s table, and at their own; in the house of God, and at home.

Family prayer should be performed with great punctuality, constancy, and seriousness. It is of course presumed that every Christian does pray with his household. It should not be performed so late in the evening that the family are more fit for sleep than devotion, nor so late in the morning, as for business to interrupt it. It should ever be conducted with the most solemn devotion, and never rendered tedious by extreme length. It should be very simple, and have special reference to the case of the children and the servants. That it might be performed with regularity, heads of families should rarely sup from home. It is a disgrace for a Christian master or parent to be often seen in the streets at eleven o’clock at night.

Professing Christians should resist the entrance of worldly conformity into their families. Expensive entertainments, gay parties, vain and frivolous amusements, showy modes of dress, should be most cautiously avoided.. Religion will not dwell amidst such scenes; her refined and spiritual taste is soon offended, and she retires. A Christian’s habits should be simple and spiritual. If it be his aim, to approach as nearly as possible, to the manners of the world without actually being numbered with its votaries, his children will be restrained with difficulty on the right side of the line of demarcation, and be perpetually longing and trying to push onward. The miserable efforts, made by some professing Christians, to be thought people of taste and fashion; to live half way between the tradesman and the gentleman, show how ill they bear the Christian yoke, and how nearly they are resolved to cast it away as an encumbrance. We should despise these things wherever we see them, if they did not prefer claims upon our pity, still stronger than those upon our scorn. When a worldly temper has crept into the circle of a Christian church, piety retires before it, and the spirit of error soon enters to take possession of the desolate heritage.

2. There is another duty which devolves on those whom Providence has placed at the head of a family, and that relates to their domestics.

Heads of families should manifest a kind sohcitude for the temporal comfort of their domestics, and especially a deep solicitude for their spiritual welfare. They should take care that they are provided with Bibles, and furnished with a few religious books to peruse on the Sabbath, and at other intervals of leisure. In every respectable habitation, there should certainly be a kitchen library, comprising a few plain, interesting, moral, and religious treatises. Great care should be taken, in the arrangement of domestic affairs, to afford opportunities to their households, to attend the solemnities of public worship. It is too common to allow them this privilege, only in the afternoon, which is a part of the day least favourable to religious instruction and impression. Is not this a most cruel deprivation? If the heads of a family find the afternoon a dull and profitless season, how much more so must it be to them, who, to the labour of the week, have added that of the Sabbath morning!

And why cannot the domestics be permitted to go to worship on the Sabbath morning? O! tell it not in Gath, because they are kept at home to cook a dinner for the parlour. Shame and disgrace on that professing Christian, who will not forego the gratifications of his palate, though it be to aid in the salvation of souls.. How can he enjoy the roasted joint, when he remembers that one of the family has been, at his command, devoting the Lord’s day to prepare the feast .^ He comes from the house of God, perhaps from the sacramental table, and in the hearing of his domestics, talks of the precious season he has experienced; while they revile, as mere disgusting cant, the religious conversation of a man, who would rob the souls of others, to pamper his appetite. Such men are worse than Esau; he sold his own birthright for the gratification of his palate, but they sell the birthright of others. Yes, the Sabbath is their birthright, or rather is granted to them by charter from God; and no man can alienate the sacred gift from them, without committing a felony of the worst kind. Is it not enough, that they labour for our comfort six days in the week, but they must also have the seventh, the season of repose, taken from them?

Great, very great reproach is frequently brought upon religion, by the manner in which many professors conduct themselves towards those, who have claims upon them for something more than their wages. It has been said that no man is great in the eyes of his valet. I am afraid that the sentiment admits of extension, and that it might be said, that few men are exemplary for piety in the eyes of their servants.

IV. Domestics.

There is no class of church members, for whom I feel more anxious, than for domestics. Cut oflf in a considerable degree, by their verj” situation, from pastoral attentions; urged forward in a course of labour, which in many cases has no intervals of rest; often most cruelly deprived of the repose of the Sabbath; it is difficult, indeed, for them to keep up the power, or enjoy the consolations of personal religion. They have pecuHar need to watch, lest the flame of piety should languish and expire in their hearts. It is quite interesting to observe how particular the apostle is in his direction to servants. “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.” Eph. vi. ,5 — 7. The same sentiments are repeated. Col. iii. 22 — 25. Titus ii. 9, 10. It is to such that the solemn and striking admonition is addressed, “to adorn the doctrine of God our Saviour in all things.” Even the sublime doctrine of a redeeming God, that bright effulgence which has issued from the fountain of light, is susceptible of decoration, and receives its adorning from the consistent conduct, not merely of a religious monarch, philosopher, or scholar, but of a Christian servant. The most scrupulous honesty, the most unwearied diligence, the most humble submission, the most inviolable truth, are necessary to this. Servants should make the interests of the family their own, and act in all things towards their employer’s property as if they were its possessors. The apostle has laid uncommon stress upon servants being uniformly the same for fidelity, and honesty, and diligence, whether in the presence or absence of their employers. All they do, even the most ordinary duties of their station, is to be done as to the Lord, and he is every where present. Their religion should be distinctly see?i in the manner of performing the duties of their station; audit should be obvious that their piety has improved them as servants.

Where they are placed in irreligious families “let them count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.” 1 Tim. vi. 1. Let them not feel at liberty to treat their employers with contempt and neglect, as mere carnal persons; for religion does not abolish the distinctions of society, nor the rights connected with them. I scarcely know one character in the private walks of life, that has a fairer opportunity to glorify God, than a religious servant in an ungodly family. It will be a fine testimony to the excellence of piety, when we shall hear even irreligious persons generally say, “We will never have, if we can help it, any but religious servants, for we have seen that piety renders them faithful, humble, dihgent, and trust worthy.”

“They that have believing masters, let them not despise them because they are brethren, but rather do them service because they are faithful and beloved, partakers of the benefit.” 1

Tim. vi. 2. They are not in such circumstances to abate one iota of that reverence and obedience which are due to them: for though by the law of Christ they are brethren, this does not destroy their superiority. It is no uncommon thing for religious servants to manifest such a degree of consequence, and to expect so much deference, as to lead some heads of families to say, that they would rather have good moral servants, than religious ones. In some cases where they have been deprived, not by any capricious, or arbitrary arrangement, but the unavoidable necessities of the family, from enjoying so many opportunities as they could wish; when they have been unexpectedly deprived of the privilege of attending public worship, perhaps only for a single season, they have manifested so much petulance, and entered upon their home duties with so much sullen reluctance and ill humour, that their religion, or rather I ought to say, their want of it, has become a squrce of disgust and uneasiness. The means of grace ought to be valued and improved, but the occasional and unavoidable loss of them should not be attended with the destruction of the Christian temper.

It would be well, on entering upon a place, to have an understanding with employers, on the subject of attendance at public worship. This would prevent all disagreement afterwards, or would at least furnish a compact to which reference might be made in future. It cannot surely be necessary to admonish such as make a profession of religion, never to go into any situation, whatever pecuniary advantages may present themselves, in which they are prevented from attending the public means of grace. That person cannot really seek, first the kingdom of God, who, for the sake of higher wages, would go into a place, which excludes all enjoyment of the Sabbath, and the house of God, and almost ’ all opportunities of pn’uafera/er. Those who have obtained comfortable situations, should be anxious to retain them for it is not creditable to their profession, to be often changing places. It would also be honourable to their characters, to be ever distinguished for neatness rather than gaudiness of attire. A love for dress is censurable in all professing Christians, but most of all, in those whose means scarcely enable them to command the vanities of this world. How much more would it be to their honour and comfort, to lay by a portion of their wages for a time of need.

V. Young persons.

These generally form a very considerable class of our members, and have duties to perform appropriate to their age and station. They should be very watchful against the sins to which the ardour and inexperience of their years may expose them. They should flee youthful lusts, and be very cautious to abstain from vajiity and self conceit. Their introduction at so early a period to the church, is very apt in some cases, to inflate them with pride, to invest them with self-importance, and impair that modesty of deportment, which is the loveliest ornament of their character. In all their conduct towards the church, there shoidd be an amiable retiredness of disposition. They should be seen at the church meetings, but very rarely heard. It is difficult to conceive of a more disgusting or mischievous spectacle, than a young member dogmatically stating his opinion, and pertinaciously enforcing it, before men, who were grey in the service of God, before his head was covered with the down of infancy.

Young Christians should be very careful not to form matrimonial connexio7is, in opposition to the apostolic injunction, “not to be unequally yoked together with unbelievers.” Both reason and revelation unite their testimony against the practice of Christians marrying irreligious persons. What an interruption to conjugal comfort, what an obstacle to domestic piety, what an injury to the cause of religion, does such a practice bring with it I

There is one way, in which young Christians may bring great reproach upon the cause of God, and that is by engaging the affec«tions of a female, and then abandoning her. This is a species of cruelty which certainly deserves, and always receives the severest reprobation. It is dishonourable in a man of the world, much more in a church member.

VI. Rich members.

It is true our churches do not abound with such persons; but enriched as our cause is, with the principles of divine truth, and patronised by the smiles of Heaven, we can dispense with the blazonry and patronage of secular distinctions.

There are men, however, who amidst the accumulations of increasing wealth, remain firmly attached to the principles of the gospel, and who delight to lavish their fortunes in supporting the cause they love and espouse. Let them consider it as their incumbent duty, to consecrate no small portion of their affluence, not merely in propagating the principles of Christianity abroad, but upholding the cause of truth at home. The erection of chapels, the support of seminaries, the maintenance of poor ministers, the estabhshment of churches, should with them be an object of deep anxiety.

Let them, in order to abound more and more in such efforts, as well as to exhibit a bright example of pure and undefiled religion, avoid all unnecessary worldly conformity and all expensive modes of living. Something is due to their rank O and station, but more than is necessary, ought not to be conceded. There is in the present age a disposition, even in professing Christians, to a showy and expensive style of living, which cannot be more effectually repressed, than by the plain and simple habits of those who are known to have an easy access to all the elegancies and splendours of life. “Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us all things richly to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate.” Such was the admonition of St. Paul to Timothy, from which we gather, that rich Christians ought to be far more anxious to lay out than to lay up their fortunes. When we enter their mansions and see magnificence in every room, luxury on every table; when we see their gay equipage, we cannot help saying, “How much ought a disciple of Jesus, who lives in this manner, to give away to the cause of religion and humanity, before he is justified in such an expenditure.” There appears to me to be yet wanting, o. proportionate liberality on the part of the rich. Their efforts bear no comparison with those of the middUng classes, and of the poor. The former give of their abundance, the latter of their Uttle; at most, the former only tax their luxuries, but the latter, their comforts and necessaries.

Rich Christians should be exceedingly attentive to the wants and comforts of their poorer brethren. There is a great lack of this, in the churches of Christ. “Whoso hath this world’s goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” 1 John iii. 17. Such persons should carefully and tenderly inquire into the condition of the poor, and not content themselves with a monthly contribution at the Lord’s supper, to be disposed of by the deacons. And it would be well if the deacons were often to go to the habitations of the more affluent members of the church, and lay before them the case of their destitute brethren.

The more wealthy members should l)e very cautious not to assume undue power in the government of the church. The distinctions of wealth have no place in the kingdom of Christ. No haughty airs, no proud scorn of the opinions of others less affluent than themselves, no overbearing urgency in stating their own views, should ever be discovered in their conduct in the transaction of church business. Their superior wealth, if not attended with a spirit of domination, is sure in every case to procure for them all the deference that is compatible with the independence of the church.

In short, the vices to which the rich are more particularly exposed, and against which they should vigilantly guard, are, pride, haughtiness, love of money, idleness, self-indulgence, luxury, worldly conformity, ecclesiastical domination, and oppression of the poor. The virtues they are called to exercise are, gratitude to God, humility and condescension to men, economy, temperance, and liberality, together with tender sympathy to their poorer brethren, and a generous regard to the support of the cause of ptire religion, and general benevolence.

VII. The poor.

Contentment with such things as they have, and an unmurmuring submission to the appointment of Providence, are most obviously their duty, and should be conspicuously manifested in all their deportment. It should not appear as if they thought it hard, that their lot was cast in the humble vale of poverty. A cheerful resignation to the irremediable ills of their station, a frame of mind that looks as if they were so grateful for the blessings of grace, as to be almost insensible to the privations of poverty, is one of the ways in which poor Christians may signally glorify God.

The poor should watch against an envious spirit. “Grudge not one against another,” said the apostle. They should be conspicuous for their industry, nor wish to eat the bread of idleness. “For this is commanded you, that if any would not work, neither should he eat. For some walk among you disorderly, working not at all, but are busy bodies. Such we command and exhort by the Lord Jesus Christ, that with quietness they work and eat their own bread.” 2 Thes. iii. 10 — 12. The poor have no right, therefore, to expect, that in consequence of their association with a Christian church, they are in any measure released from the obligation of the most unwearied industry. They are not to be supported by the society, in idleness, nor ought they to look for any pecuniary allowance while able to provide for themselves and their family. The religion of Jesus Christ was never intended to establish a system of religious pauperism. It is to be feared, that not a few have entered into Christian fellowship, on purpose to share its funds. This is an awful case, wherever it occurs, and should make all the poor members of our churches tremble at the most distant approximation to such a crime.

The only times in which members should feel that they have claims upon the funds collected at the Lord’s supper, are, when sickness has entered their dwelling, when age has incapacitated them for labour, or when the produce of their industry is too scanty to procure the necessary comforts of life.*

* It is a question that has been sometimes agitated, whether it is right for a church to allow the members to apply for assistance from the town. Such a question however may be set at rest by a law, which, where it really exists, allows of no farther appeal; I mean the law of necessity. Some churches are composed in a great measure of poor persons, and even of the remainder who are not poorj, there are few above the rank of small tradesmen. In this case, when trade is bad, and disease is prevalent, it is next to impossible, if not quite 80, for the church to relieve all the wants of its members. But setting aside this extreme case, what law is violated, what obligation is broken through, by our members applying for a portion of that property, which is collected for them no less than others, and to which Ihey are legally entitled in common with others? There can be nothing wrong on the part of the poor themselves in applying for this relief, unless they are so well provided for by the church as not to need it. In this case their application would be manifestly an imposition. The only question is, whether a church, tolerably favoured with affluent numbers, ought to allow such application. It would certainly be an act of great generosity in such a church, to render their members independent of assistance from the town: but I do not see by whatlawthisis actually their duty. We stand in a double relationship to the poor, as fellow-citizens and fellow-Christians; in our former connexion we may ask for them a share of a civil fund, while in the latter we relieve them from a still more sacred source. The poor

The poor should not be exorbitant in their expectations of rehef; and should the bounty of the church flow less freely towards them than they have reason and right to look for, they should not indulge in the language of reproach and complaint. Not that they are forbidden in mild and modest language to represent their situation to the deacons.

They should be particularly careful not to manifest an encroaching and begging disposition. I have known cases, in which the greatest disgust and the most unconquerable prejudice, have been excited against individuals, by their proneness to beg of every one who visited them, till at length their fellow-members, wearied too soon it must be admitted, with the language of perpetual complaint and petition, have left oflfto visit them altogether.

Cleanliness is a very incumbent duty of the poor. Their cottages may be lowly, but certainly need not be dirty. Filthiness is one species of vice, and cleanliness is not only next to godliness, hut a. part of it. The credit of religion often depends on little things, and this is one of them.

by entering our churches do not forfeit any of their civil rights, and since they are legally eniitled to the assistance of their fellow-subjects, it is not necessary that we should take upon ourselves as Christians, those burdens which others are bound to sustain as citizens.

VIII. Tradesmen.

A very large number of our church members are engaged in the pursuits of trade, manufacture, or commerce; and, from their very calUng, are exposed to peculiar dangers, which must be met with proportionate vigilance.

It is highly incumbent upon them to take care against a worldly spirit. They are in extreme peril of losing the power of godliness from their hearts, and joining the number of those, of whom it is said in the expressive language of St. Paul, that “they mind earthly things.” Such persons look upon the possession of wealth as “the one thing needful.” It is their chief object of pursuit, the chief source of happiness. Nothing modifies or mitigates the desire of riches. They are of the earth, earthy. Now certainly a Christian tradesman is, or ought to be, of another spirit than this. He should be industrious, frugal, and persevering in his attention to the concerns of this world; but still there should be in his mind an ultimate and supreme regard to the possession of everlasting life. He ought not to be slothful in business, but then he must be fervent in spirit, serving the Lord. He should be seen to unit the clever tradesman and sincere Christian; and to be busy for both worlds. The men of this world should be constrained to Bay of him, “This man is as attentive to business, and as clever in it as we are; but we can perceive in all he does, an inflexible regard to principle, an invariable reference to religion. We can discover no lack of diligence or prudence; but it is perfectly evident, that his heart and highest hope are in heaven. He is neither so elated in prosperity, nor so depressed in adversity, as we are. He has some secret source of happiness, of which we are not possessed; and his eye is upon some standard of action, which we do not recognise. He is a ChriMian as well as tradesman.”

What a testimony! who can obtain a higher one? who should seek less?

There are many snares to which a Christian tradesman is pecuharly exposed in the present mode of conducting business. The stream of trade no longer glides along its old accustomed channel, where established and ordinary causes impelled its motions and guided its course; but under the violent operation of new and powerful impulses, it has of late years started from its course, and with the rapidity of a torrent or the force of an inundation, has swept away the restraint of religious principle, and carried a deluge of dishonesty over the moral world.

It is quite tune for Christian tradesmen, to

return in their mode of conducting business, to

the sound principles of Christian morality. Let

them beware of excessive speculation and where

P the property with which they trade, is scarcely their own, let them err rather on the side of caution than of enterprise. Let them beware of all dishonourable means of proping up a sinking credit. Let them view with abhorrence, those practices which are resorted to only by rogues and swindlers. Let them tremble and blush at a single effort to extricate themselves from difficulty, which the world would condemn as unfair or dishonourable. Let their motto be, “whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise think on these things.”* Phil. iv. 7.

A Christian should be careful not to conceal too long, the fact of his being in a state of insolvency. A false pride, or a foolish hope, has led many, to the dishonour of their profession, to go on floundering in difficulties, while every struggle has only carried them farther and farther into the current of ruin, till at length their fortune and their character have sunk together, to rise no more. I do not say that a man ought in every case to call his creditors together the moment that he discovers he cannot pay twenty

* See Dr. Chalmer’s admirable sermons on the moral principles of trade.

shillings in the pound; but he certainly ought to do it without delay, as soon as he ceases tq hope that he shall ultimately do so.^

Every Christian tradesman should be very watchful against those artifices, violations of truth, and unfair advantages, which many resort to in the disposalof their articles. It might indeed have become the general practice; but tricks of trade, if contrary to truth and honesty, are clear and flagrant violations of religious duty. No prevalence of custom can make that right, which in itself is wrong. The standard of a Christian’s morality is the Bible; and whatever is opposed to that, he must avoid and abhor.

A tradesman who makes a profession of religion, should he most eminent for justice, truth, honour, and generosity, in all his dealings. His reli-’ gion should be seen in all his conduct. “I know nothing of that man’s creed,” said a person, of a religious tradesman with whom he dealt.

* I think there should be a standing rule in every church, that any member who becomes insolvent, should be suspended from communion, till opportunity has been afforded, to inquire whether his failure has been attended with circumstances dishonourable to his Christian profession. This may be very soon and very easily ascertained. If three or four of the principal creditors are satisfied that his conduct has not been dishonourable, this might be sufl&cient to satisfy the church in ordinary cases.

“because I never asked him what he beUeved; but a more honourable, punctual, generous tradesman, I never met with in my life. I would as soon take his word for a thousand pounds, as I would another man’s bond for a shilling. Whatever he promises he performs, and to the time also.” This is adorning the doctrine of God his Saviour in all things.

It is very dishonourable, when a Christian tradesman is actuated by a spirit of envy and jealousy towards others, and when he employs ungenerous means to prevent their success. No one has an exclusive monopoly, except in the case of patents. Others have as much right to live where they like, as we have. It is their world as well as ours: and to employ our wealth in any case to ruin them, by underselling, is a spirit perfectly incompatible with the genius of religion, and the nature of Christian fellowship. Such an envious person deserves excommunication, not only from the church of God, but from the society of rational creatures.

It is perfectly obvious, that the tradesman ought to regulate his expenditure by his income. The man that lives beyond his resources is a robber and a thief. His extravagance is supported by the property of others, and as it is taken without their consent, it is a felony, for which he is answerable, if not at the bar of man, yet certainly at the tribunal of God.