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THE 
 
 f . 
 
 DOMESTIC CIRCLE; 
 
 OR, 
 
 V v #5L % Q 
 
 v ; ;d' *•*■>* • ^ ... *■< 
 
 MORAL AND SOQtAL DUTIES 
 
 f v '* 
 
 EXPLAINED AND ENFORCED 
 
 ON SCRIPTURAL PRINCIPLES, 
 
 IN 
 
 A SERIES OF DISCOURSES. 
 
 BY THE REY. M. SORIN. 
 
 PHILADELPHIA: 
 
 PUBLISHED BY J. HARMSTEAD, 
 NO. 3S| NORTH FOURTH STREET. 
 
 1840. 
 
 P 
 
 'i?. 
 
Entered according to the act of Congress, in the year 1840, by M. 
 SORIN, in the Clerk’s Office of the % District Court for the Eastern 
 District of Pennsylvania. 
 
 IN EXCHANGE, 
 
 Drew Theol. Bern. 
 
 MN 2* 1308 
 
 T. IC. & P. G. COLLINS, PRINTERS, 
 No. 1 Lodge Alley. 
 
9 U/3 
 
 \n 3 
 
 &o (o<i 
 
 PREFACE. 
 
 The subjects embraced in this little volume, 
 are decidedly practical. They are not questions 
 of speculation and amusement, but of duty; of 
 solemn obligation to God and man. It is, there- 
 fore, highly probable, that they will aflord but 
 few characters of interest to such as devote their 
 reading chiefly to what is amusing, ludicrous, 
 or strange. Persons of this class generally find 
 their only intellectual enjoyment in the regions 
 of fiction, and appreciate an author only as he 
 ministers to their morbid appetite. The grati- 
 fication of any predilection of this nature would 
 have been incompatible with the duties of the 
 ministerial character, as well as irrelevant to 
 the important object, at present, in view. 
 
 The practice of inculcating the doctrines of 
 the Cross, and the weightier matters of the law, 
 in a style adapted to the vitiated taste and spirit 
 
 M 
 
 
 03 
 
IV 
 
 PREFACE. 
 
 of the times, is, at best, a desecration of the truth, 
 which is thus enfeebled and corrupted by the 
 medium through which it is communicated; 
 and is, therefore, deeply to be deplored, and 
 calls for a spirited and fearless resistance. It is 
 a dishonorable surrender of that high character 
 for efficiency claimed by the religion of Christ, 
 and which stands not in the wisdom of men, 
 but in the power of God. “He that hath a 
 dream, let him tell a dream,” but says the 
 Prophet, “ he that hath my word, let him speak 
 my word faithfully:” for, “ What is the chaff to 
 the wheat, saith the Lord.” 
 
 In presenting this volume to the reader, it 
 may be expedient to inform him, that it was not 
 originally intended for public inspection; but 
 was composed chiefly to methodise the writer’s 
 own views on the several topics embraced in the 
 series. To him, these all appear to be vitally 
 interesting questions, whether viewed in their 
 relation to the pure morality of the Gospel, or in 
 their bearings on the order and happiness of 
 civil society. 
 
 Doubtless, some will wish that one more able 
 and better qualified, had taken this subject in 
 
PREFACE. 
 
 V 
 
 hand, and given to the church and world, a 
 plain, forcible, and* manly illustration of the 
 nature, limits, and responsibilities of the “ Do- 
 mestic Circle;” one specially adapted to the 
 principles and habits of society in this country . 
 In the expressions of such a wish, the writer of 
 this volume does most heartily concur. And 
 but for the fear arising out of this reflection, that 
 by publishing, he would offend against the gene- 
 ration of his people, this volume had been before 
 the public at an earlier date. “I said, I am 
 young and ye are very old, wherefore I was 
 afraid and durst not show you mine opinion. I 
 said, days should speak, and multitude of years 
 should teach wisdom.” Indeed, the idea of 
 publishing would never have been seriously en- 
 tertained by the writer, but for the acknowledged 
 necessity of something in this form, and the 
 opinion of brethren and friends, in whose judg- 
 ment he could confide, that these Discourses 
 were adapted to that necessity. 
 
 M. S. 
 
 Philadelphia, Feb , 10 , 1840 . 
 
CONTENTS. 
 
 DISCOURSE I. 
 
 NATURE AND OBLIGATIONS OF THE MARRIAGE COMPACT. 
 
 Text, Matt, xix, 4, 6. “ Have ye not read,” &,c. Preliminary 
 remarks. Marriage a civil and religious contract. Scrip- 
 tures paramount authority. Six propositions. Abuse of 
 legislative power. Wesley. Marriage compact of divine 
 appointment. As such it is according to reason. The first 
 marriage. A further office of reason. Marriage an institu- 
 tion of religion. Both according to reason and religion. Pre- 
 requisites to marriage. Resemblance in age. Congeniality 
 of disposition. Appearances not to be relied on. No valid 
 substitute for sameness of spirit. Resemblance of education. 
 Persons differently educated. Resemblance of opinion. Re- 
 ligious opinion. Special reason for it. Resemblance of con- 
 dition in life. A pernicious error. True cause of unhappy 
 marriages. Blessedness of home. The duties of married 
 persons. Mutual affection. Affection gives fortitude. Spe. 
 daily important in domestic life. Mutual confidence; its 
 importance. Wesley’s opinion. Mutual attention. Reasons. 
 Mutual respect. Mutual assistance. First woman. Neglect 
 of temporal interests; effects. Mutual indiscretion. Conse- 
 quences. Power of female influence. Comparison of views. 
 Advantage proposed. Education and government of chil- 
 dren. A common evil. Results. Domestic relations. Assis- 
 tance in spiritual interests. Domestic persecution. Married 
 persons should pray for each other. Additional reflections. 
 
Vlll 
 
 CONTENTS. 
 
 Marriages for gain ; a vice. Such marriages wretched. A 
 case for illustration. Extract from Wesley. Match-mak- 
 ing. Marriage contracts ; practice inexcusable. Meekness 
 and forbearance recommended. Sacredness of marriage. 
 Its blessedness, - 13 — 67 
 
 DISCOURSE II. 
 
 DUTY OF PARENTS. 
 
 Text, Eph. vi, 4. “ And ye fathers,” &c. Responsibilities of 
 parents. Subject of discussion ; difficult. Importance of 
 knowing our duty. Domestic oppression. Children treated 
 with tenderness and confidence. Violation of this principle ; 
 effects. Incautious marriages a provocation. Consequences. 
 Another method of provocation. Arbitrary distinctions. 
 Absurd methods of education. The principle laid down rea- 
 sonable. The worst form of parental severity. A special 
 consideration for parents. Step-fathers and guardians. The 
 injunction. Children are to be brought up in the nurture of 
 the Lord. Are to be restrained — in their amusements; in 
 their reading; in their society. A special restraint. Pa- 
 rental indiscretion; its natural results. Tendency of disci, 
 pline. Children to be brought up in the admonition of the 
 Lord. Are to be subjects of religious instruction. To be 
 taught both the theory and practice of religion. Necessity 
 of experience. Parents are to instruct their children. Should 
 do it cheerfully, affectionately, and consistently. Enforce by 
 authority and example. Conclusion. - - 68 — 105 
 
 DISCOURSE III. 
 
 DUTIES OF CHILDREN. 
 
 Text, Eph. vi, 1, 2. “Children obey your parents,” &c. Na- 
 ture and extent of this command. Nature of the command. 
 Comprehends submission. Disobedient children bad citi- 
 
CONTENTS. 
 
 IX 
 
 zens. Various reasons for submission. Enjoins affection. 
 Filial affection inferior to parental. Filial love a growing 
 principle. Children are to reverence their parents; are 
 to serve them. Parents transfer their rights. Command 
 enjoins assistance. Not less a privilege than a duty. The 
 extent of this command. Parents in place of God. Chil- 
 dren to obey in the fear of God ; for his glory. Arguments 
 enforcing this duty. Reasons of nature. A common prin- 
 ciple of our nature. Filial piety essential to a healthy state 
 of moral powers. Another reason. One of lav/. Import 
 of this rule. Importance of maintaining this principle. 
 Third reason. One of example. Case of Joseph. Rechab- 
 ites. Case of Ham. Absalom. Another reason is one of 
 promise. Import of promise. Relation to children. Bene- 
 fit of cheerful obedience. Obey in your matrimonial arrange- 
 ments. Reasons for obedience. Selection of your society. 
 Particular caution. Evil of late hours. Conclusion. 106 — 147 
 
 DISCOURSE IV. 
 
 FAMILY RELIGION. 
 
 Text, Josh, xxiv, 15. “As for me and my house,” &c. Nature 
 of family worship. Should be instructive and humble. 
 Penitent. Family worship should be grateful. Regular, 
 not occasional. Should be attended by all the family. 
 Interesting exhibition of character. Pretext for neglecting 
 this duty. Want of time; or of suitable gifts. These no suffi- 
 cient reason. Another reason assigned for this omission. 
 Children and domestics not to regulate the family. Head of 
 the family responsible to God. Additional reasons. Extract 
 from Dr. Dwight. True reason of this neglect. Arguments 
 enforcing the practice. Personal improvement. Bearing on 
 family reputation. Its power over the principles and habits 
 of children. It exemplifies parental affection. Collateral 
 influence. Family worship specially obligatory on man. 
 
X 
 
 CONTENTS. 
 
 As a natural appointment. Essential to religion. First 
 Paschal Lamb. Resolution of Joshua personal. Pledges 
 himself for his family. An independent and pious mind. 
 Expostulation. Exhortation. Conclusion. - 148 — 177 
 
 DISCOURSE V. 
 
 MASTERS AND SERVANTS. 
 
 Text, 1 Tim. vi, 1,2. “ Let as many servants,” &c. Introduc- 
 tion. Who comprehended in this command. Religion con- 
 ducive to civil order. Special application of general princi- 
 ple. Such as are in involuntary bondage. The Apostle gives 
 no judgment on the abstract question. May be inferred 
 from the character of Christianity. Apprentices. A relation 
 of choice. Personal advantage. An inducement to fidelity. 
 Another class of persons embraced in this command. Duty 
 of respect. Family regulations in particular. True glory 
 of the Christian character. Another branch of duty. Fi- 
 delity, in relation to business. Another branch of fidelity. 
 Unguarded conversation in family circle. Tale-bearing. 
 Case of Job’s wife. Advantage of domestics. Reprehensi- 
 ble practice. Motives. Temporal advantages. Character. 
 Its value. Elements of character. Another motive. Gain, 
 Scriptural. Special providence of God. Way to distinction. 
 Third argument. Conscience. Church of Christ. Ministers. 
 Influence of pious domestics. Their rights. Employment 
 should be reasonable. Advantage of employers. Its abuse. 
 Employment of apprentices. Intellectual and moral im- 
 provement. An additional fact. Right to protection. Just 
 recompense. An oppressive system. St. James. Job. 
 Religion changes not our civil relations. Conclusion. 178 — 
 212 . 
 
CONTENTS. 
 
 XI 
 
 DISCOURSE VI. 
 
 god’s method of weighing the actions of men. 
 
 Text, 1 Samuel, ii, 3. “The Lord is a God of knowledge,” &c 
 Introduction. His knowledge defined. God’s knowledge 
 essential. Absolute. Nothing mysterious to God. God’s 
 knowledge a rule of judgment. What is implied on weigh- 
 ing actions. With their motives. A classification of charac- 
 ter. Actions weighed with their circumstances. Of time and 
 place. Grace and mercy. Illustrations of the principle. Ac- 
 tions weighed with their intentions. Weighed together with 
 their results. Various characters: Child of avarice. Liber- 
 tine. Slanderer. Child of plenty. Minister. Writers. Pub- 
 lishers. General inferences : — 1. Should cultivate our intel- 
 tellectual and moral powers; various subjects of inquiry; 
 Superiority of revelation to nature. 2. Judge cautiously of 
 each other. 3. Perfection of the divine providence ; God’s 
 knowledge, just reason of fear to the wicked ; final day ; 
 Personal examination. - - - - - 213 — 260 
 
THE 
 
 DOMESTIC CIRCLE. 
 
 DISCOURSE I. 
 
 NATURE AND OBLIGATIONS OF THE MARRIAGE 
 COMPACT. 
 
 Matt, xix, 4. 6. “ Have ye not read, that he which made 
 them at the beginning, made them male and female ; And said, 
 for this cause shall a man leave Father and Mother, and shall 
 cleave to his wife ; and they twain shall be one flesh ? where- 
 fore they are no more twain, but one flesh. What, therefore, 
 God hath joined together, let no man put asunder.” 
 
 The text presents as the objects of our present 
 inquiry, the nature and duties of the marriage 
 compact. A subject in which all are profoundly 
 interested; and than which few can present 
 stronger claims on our attention, and yet it is 
 one that but few persons consider attentively, 
 and with that deliberation and thoughtfulness 
 which is proportioned to its immense importance. 
 This is a fact the more to be regretted, because 
 of the consequences that it involves, and also 
 2 
 
14 
 
 THE DOMESTIC CIRCLE. 
 
 Preliminary remarks. 
 
 because it is a principle manifestly established 
 beyond all controversy, that every institution of 
 God, designed to regulate the moral principles, 
 habits, and associations of men, is properly a 
 subject of human investigation, and that all such 
 appointments rise and strengthen in their claims 
 on our attention in precisely the same ratio that 
 they involve the interests of man, either indi- 
 vidually or in the aggregate. 
 
 We are aware, that in the investigation of 
 these very delicate but vitally interesting ques- 
 tions, we are not at liberty to enter into as free 
 and full an elucidation of rights, obligations, and 
 immunities, as in the discussion of some other 
 institutions of religion, or questions of evangeli- 
 cal morality. We hope, however, so to guard 
 our exposition of this subject, that while we 
 place it in a clear, strong, and Scriptural light, 
 we shall not offer violence to the feelings of any, 
 not excepting even the most fastidious, and shall 
 turn the attention to certain aspects and bearings 
 of the institution not sufficiently embraced and 
 deliberated upon in the calculations of all, who 
 assume the truly solemn and adventurous re- 
 sponsibilities of the marriage union. 
 
 I. The first point to which we solicit your at- 
 tention, is the Nature of the Institution . 
 
 Marriage is defined to be a civil and religious 
 
THE DOMESTIC CIRCLE. 
 
 15 
 
 Marriage a civil and religious contract. 
 
 contract. (See Watson’s Institute, vol. iii, p. 
 286 — 289.) We adopt this definition of the sub- 
 ject, in preference to any that we have seen, as 
 the one most conformable to Scripture and rea- 
 son; and further, because it does not degrade the 
 institution into a mere civil contract — a cold 
 business transaction; nor does it involve the ab- 
 surdity of classing among the sacraments of the 
 Christian church, an appointment of God having 
 its origin in the primeval condition of man, and 
 by no means a distinctive character of the Chris- 
 tian religion, but manifestly designed for, and 
 accessible to all men, whether pious or profane. 
 
 Directing our course, therefore, between these 
 two extremes, the first of which, in our opinion, 
 tends to infidelity, and, by destroying the sacred- 
 ness of the institution, lessens the force of its 
 obligations; while the other as naturally inclines 
 to fanaticism, and, like all other principles of its 
 class, is seldom found alone, but generally in 
 union with some greater eccentricities of thought, 
 if not enormities of action. The lively oracles 
 of God are the only infallible authority, and un- 
 erring guide, in all questions of this complexion. 
 To these let us bow with the deepest reverence; 
 “thus saith the Lord,” is, or ought to be, an end of 
 all controversy. Here the case is made perfectly 
 plain, that whatever there may be of the nature 
 
16 
 
 THE DOMESTIC CIRCLE. 
 
 Scriptures paramount authority. Six propositions. 
 
 of a civil contract in the marriage union, and 
 whatever human legislators or civil magistrates 
 may have to do in regulating its forms and cir- 
 cumstances, the institution itself originated with 
 God, and He alone can dissolve its obligations. 
 
 These points are most clearly set forth in the 
 text. “Have ye not read, that He which made 
 them at the beginning made them male and 
 female, and said, for this cause shall a man leave 
 father and mother, and shall cleave to his wife, 
 and they twain shall be one flesh? wherefore 
 they are no more twain but one flesh. What, 
 therefore, God hath joined together let no man 
 put asunder.” The text, as you perceive, sug- 
 gests the following propositions: 1. The parties 
 are originally the same in the author and ex- 
 cellency of their nature. 2. They were designed 
 for this union, as one conducive to the glory of 
 God, and the increase of their mutual happiness. 
 
 3. That to the formation of this union, every 
 other earthly relation should be held subordinate. 
 
 4. That being once united, they are no more 
 twain, but one flesh. 5. That no power under 
 heaven can dissolve the obligations of this con- 
 tract, but on one account, distinctly specified in 
 the Word of God; and 6. That any dissolution 
 of the marriage compact, whether by the church 
 or the state, save for that one cause to which we 
 
THE DOMESTIC CIRCLE. 
 
 17 
 
 Reasons. Abuse of legislative power. Wesley. 
 
 have already referred, is a sin highly offensive 
 to God, and pernicious in its influence on society. 
 To enlarge on these particulars severally is not 
 our design ; we merely state them for the pur- 
 pose of fixing attention, and throwing your minds 
 on such a course of thought, as we deem appro- 
 priate to the subject; and not that we have the 
 vanity even to hope, that we can arrest that 
 licentious exercise of legislative power, which 
 pollutes the annals of our country with the record 
 of divorcements pettishly asked for and incon- 
 siderately given; or for comparatively trivial 
 considerations; as if men, who are empowered 
 to make civil regulations for themselves, could 
 also abrogate the moral institutions of their 
 Maker. “What God hath joined together let 
 no man put asunder;” these views are fully 
 sustained by our Divine Redeemer, Matt, v, 32 . 
 “ But I say unto you, that whosoever shall put 
 away his wife, saving for the cause of fornica- 
 tion, causeth her to commit adultery; and who- 
 soever shall marry her that is divorced commit- 
 teth adultery.” On this passage of Scripture, 
 Mr. Wesley holds the following pointed lan- 
 guage: “All polygamy is clearly forbidden in 
 these words, wherein our Lord expressly de- 
 clares, that for any woman who has a husband 
 2 * 
 
18 
 
 THE DOMESTIC CIRCLE. 
 
 The marriage compact of divine appointment. 
 
 alive, to marry again is adultery. By parity of 
 reason it is adultery for any man to marry again 
 so long as he has a wife alive. Yea although 
 they were divorced, unless that divorce had been 
 for the cause of adultery. In that only case there 
 is no Scripture which forbids the innocent person 
 to marry again .” — Sd Discourse on the Sermon 
 on the Mount . — See also Rom. vii, 2, 3. 
 
 As there is no institution existing among men 
 more obviously of Divine appointment than the 
 institution of marriage, so nothing is more clearly 
 intimated in the circumstances of its origin, and 
 the various expressions of the will of God we 
 have received concerning its nature, than that it 
 was to be limited to two persons; and that it 
 was to be most inviolably kept in its obligations 
 by both the parties. 
 
 The marriage compact, as a Divine appoint- 
 ment, is one according to reason — one proper to 
 man, viewed in the light of a thinking or sen- 
 tient being, and is designed to advance great and 
 important ends, worthy of the author of his exist- 
 ence and his own immortal destiny, as a creature 
 of thought and moral responsibility. But still it is 
 strictly true, that there is much of feeling and hu- 
 man sympathy in the association. And it is neces- 
 sary that there should be, for these are the very 
 sweeteners of life, and cement of society; but is 
 
THE DOMESTIC CIRCLE. 
 
 19 
 
 As such, it is according to reason. 
 
 it therefore less an institution of reason, because 
 it calls into exercise the tenderer sympathies of 
 the heart, to maintain the authority of the under- 
 standing, and engages both our intellectual and 
 animal nature, to harmonise in sustaining its 
 various cares and complicated responsibilities ? 
 Most certainly not: for, by the manifest appoint- 
 ment of heaven, reason is the only safe and suf- 
 ficient guard of feeling. It is not more evidently 
 the province of mind to preside over matter, than 
 it is of reason to hold the reins and direct the 
 course of passion, and to regulate the degrees of 
 their fervor, and the frequency of their pulsa- 
 tions; and thus to maintain a healthy equilibrium 
 between the frigidity of a mere philosophical 
 speculation, and the extravagant dreams of 
 visionary and romantic lovers. Reason is de- 
 signed to guard against an unhealthy stagnation 
 of feeling, in which the sympathies become 
 morally putrid, and send their poisonous exhala- 
 tions in deadening stupor through the soul; and, 
 on the other hand, to prevent a childish and 
 doting fondness, which not unfrequently implies 
 a want of correct and well digested principle, 
 and is always indicative of great imbecility of 
 mind. It is her province to maintain a free, 
 gentle and strengthening circulation of the ten- 
 derest feelings, the purest sympathies and noblest 
 
20 
 
 THE DOMESTIC CIRCLE. 
 
 The first marriage. 
 
 principles of the human heart; and thus to ex- 
 emplify, with all the emphasis of a practical 
 demonstration, that the parties are no more twain 
 but one flesh. 
 
 In the formation of the first matrimonial com- 
 pact, there can be no doubt but that all the par- 
 ties concerned — God who solemnised the nup- 
 tials, and our first parents who then became one 
 flesh, on their wedding day — were all actuated 
 by principles of the highest and purest reason. 
 The parties were provided for each other with 
 infinite skill, and were given to each other in 
 purest benevolence— for they were perfect. No 
 storm of unholy passion agitated or tossed the 
 bosom — no sense of guilt or shame confused the 
 understanding — no forms of evil tempers lay 
 smothered in the soul to rise and mar their future 
 peace, or break their tender union. Then human 
 nature breathed in all the freshness of youth and 
 smiled in all the loveliness of innocency, free 
 from all guile and deceit within, it apprehended 
 none from abroad. Universal nature rejoiced 
 in their new made and far spreading enjoyments, 
 and reflected, as from a thousand mirrors, the 
 benevolence of their Creator in all that his power 
 had made. Thus our first parents were cemented 
 together in the most tender and sacred union, 
 for ends nearly allied to those of the original 
 
THE DOMESTIC CIRCLE. 
 
 21 
 
 A farther office of reason. 
 
 creation, under the sanction and safeguard of 
 reason, the solemnities of religion, and the over- 
 shadowing benediction of heaven. 
 
 In still further illustration of this view of our 
 subject, we may remark that reason not only 
 approves the marriage union, as right and proper 
 to man, but is also a necessary element in its 
 construction. Reason must judge of the suit- 
 ableness of the parties — its solemn and lasting 
 responsibilities — the duties as well as the diffi- 
 culties of the married life — the manner of per- 
 forming the one and of enduring the other — how 
 a family are to be provided for — children are to 
 be governed, and many other questions of similar 
 import are to be discussed by reason, as directed 
 by the precepts of Revelation ; and until an in- 
 telligent and satisfactory answer can be given 
 to these interrogatories, whatever may be the 
 fervor of affection or the strength of attachment, 
 reason disapproves the union as a rash and 
 hazardous experiment. But we are, 
 
 2dly. To regard this also as an institution of 
 religion. If it is not recognised as such in all 
 systems of moral philosophy, it is because some 
 are false and others are defective. For we are 
 certain that in the only true system of theology, 
 and perfect code of moral rules — the Scriptures 
 of truth — marriage is distinctly appointed as a 
 
22 
 
 THE DOMESTIC CIRCLE. 
 
 Marriage an institution of religion. 
 
 part of that economy under which man is placed 
 as a religious being — and it is a subject on 
 which our Allwise Creator has had special legis- 
 lative action, as the moral governor of the world, 
 and respecting which he has given sundry highly 
 important precepts to man; — precepts so blended 
 and identified with the religion of Christ, as to 
 be thereby constituted a prominent part of the 
 system. And, therefore, although it is not re- 
 quired of all persons to enter into this relation, 
 all who do enter into it are bound, under pain of 
 divine displeasure, to keep their plighted vows 
 of fidelity and affection, with a tenacity uncom- 
 promising as the love of life, and sincere and sa- 
 cred as the incense of devotion. 
 
 Before we conclude or dismiss this view of our 
 subject, it may be interesting to advert to the 
 fact, that marriage was not introduced after man 
 became a sinner, and fell under the withering 
 curse of his Maker, for the purpose of ameliora- 
 ting his condition, as an unhappy fugitive on the 
 earth. No, but it is one of those special bless- 
 ings of our primeval state, which has survived 
 the wreck of Eden, and our terrestrial Paradise. 
 It was appointed to man while he stood out be- 
 fore the world, glowing in all the moral gran- 
 deur of his Maker’s image, as prince and priest 
 of this earthly realm. It was given for the pur- 
 
THE DOMESTIC CIRCLE. 
 
 23 
 
 Both according- to reason and religion. 
 
 pose of finishing his character; — fixing his affec- 
 tions, and perfecting his earthly felicity. And is 
 it not then perfectly clear, that both reason and 
 religion approve the institution, as one in every 
 way congenial with the highest state of moral 
 purity, of which our nature is capable, and as 
 highly conducive to its preservation and im- 
 provement; and hence it is not without reason, 
 that they are said to give heed to seducing spi- 
 rits and doctrines of devils who forbid it to any, 
 seeing God appointed it for all — (See 1 Tim. iv, 
 1 — 3.) — with the exception of certain specified 
 cases — (See Matt, xix, 11, 12) — not important 
 to be named. 
 
 As an institution, both according to reason and 
 religion, as subservient to the interests of moral 
 virtue and civil order, the marriage compact is 
 taken under the cognizance and protection of the 
 civil government; and this for the best of reasons, 
 as every one may see who will consult writers 
 on the subject of moral and political philosophy. 
 But it is not our design to pursue the subject in 
 that direction, but to confine ourselves as much 
 as possible to its practical bearings. For it is not 
 so much the theory of the institution, as its con- 
 nection with the ordinary occurrences of life, in 
 the understanding of which men generally are 
 
24 
 
 THE DOMESTIC CIRCLE. 
 
 Pre-requisites in marriage. 
 
 interested; and that we wish to offer as the 
 principal subject of our present consideration. 
 
 Another important view of this subject, em- 
 braces those estimates of fitness and expediency 
 that ought never to be overlooked in the forma- 
 tion of matrimonial connections; and which are 
 necessary to give sanctity and strength to its 
 associations. In illustration of this point, we 
 may remark, that as in architecture, the stability 
 of an edifice depends very much upon the nature 
 of the materials, as well as on the manner in 
 which they are put together; both in laying the 
 foundation, and carrying up the superstructure. 
 So also in the marriage union, a vast deal de- 
 pends on the suitableness of the parties, their 
 adaptation to each other. A marriage compact, 
 formed by persons having no proper congeni- 
 ality or resemblance in age, disposition, educa- 
 tion, or religion, is, at best, an unsightly associ- 
 ation, and is not very unlike a certain image 
 partly of clay and partly of iron, a combination 
 held by force of law, or pecuniary interest, but 
 naturally inclining to separation, with all the 
 force of constitutional impulse. To render this 
 union permanent and prosperous, there ought 
 to be 
 
 X. A resemblance of age. This is most dis- 
 
THE DOMESTIC CIRCLE. 
 
 25 
 
 Resemblance in age. 
 
 tinctly intimated in the origin of the institution. 
 It is true that God first made man, thereby giv- 
 ing him the pre-eminence in age as well as in 
 place, but still the difference in this particular be- 
 tween our first parents was so very slight as 
 scarcely to destroy its identity. From the origin 
 of the institution, therefore, as well as its nature 
 it is perfectly manifest that the parties should 
 have a resemblance in age . They are not to 
 come, as is sometimes the case, from the oppo- 
 site extremes of life, chilled with the frost of age, 
 and decrepid with years on the one hand, and 
 glowing with fire and buoyant with the anima- 
 tion of youth on the other. 
 
 How to account for the formation of the class 
 of marriages here referred to, is exceedingly dif- 
 ficult, on any principles honorable to human 
 nature. For most certainly unperverted by a 
 false education, vicious counsellors, or wicked 
 passions, the human mind has no such partiali- 
 ties. And the thing itself is in such manifest op- 
 position to all analogy, to all the suggestions of 
 reason, and tender breathings of passion, that the 
 existence of the elements of some sordid meam 
 ness or secret villany, must be suspected in these 
 arrangements. And even where this is not the 
 case, the inexpediency of the thing is matter of 
 common consent; and its impropriety subject of 
 3 
 
26 
 
 THE DOMESTIC CIRCLE. 
 
 Congeniality of disposition. 
 
 general censure. Whatever, therefore, may be 
 the active principle in the promotion of such 
 alliances, there is no power in nature that can 
 give them the attribute of a pure and lasting fel- 
 lowship. 
 
 “ As well might heavenly concerts spring 
 From two old lutes with ne’er a string, 
 
 Or none beside the bass.” 
 
 The entrance of the race and the goal, are not 
 more naturally irreconcilable extremes, than com- 
 parative youth and old age; nor do the cradle 
 and the coffin form a more unnatural and repul- 
 sive association, than hoary age and blooming 
 youth, in matrimonial union. We instinctively 
 turn from the sight, as violent and unnatural, 
 unprovided for in the economy of nature, and 
 humiliating and afflictive to all that is generous 
 or noble in the sympathies of our species. Hence 
 there should be a resemblance in age. 
 
 2. There should also be a congeniality in 
 disposition , for whatever natural predilections 
 there may be in the human mind for symmetry 
 of form and gracefulness of person, the founda- 
 tions of conjugal felicity are not laid in these 
 alone, for it is a fact that has not escaped the 
 attention of the observing, that some of the most 
 delicately formed, and beautifully decorated por- 
 tions of the irrational creation, have the most 
 
THE DOMESTIC CIRCLE. 
 
 27 
 
 Appearances not to be relied on. 
 
 venomous, untractable, and malignant nature; 
 hearts that cannot feel, and spirits formed for 
 cruelty; and, most unfortunately for our race, 
 there is not wanting a suitable analogy to these 
 in the human species. We speak not of either 
 sex exclusively, but of the general analogy as a 
 fact not to be disputed, and most certainly de- 
 signed by our Great Creator for our admonition; 
 that persons should not follow implicitly the sight 
 of their eyes on this momentous subject, but sub- 
 jecting the testimony of the senses to the scrutiny 
 of reason, act worthy of their rational existence. 
 
 As we are not to rely on the adornments of 
 nature, so neither are we to trust to those of art, 
 the decorations of dress, and artful platting of 
 the hair ; the exhibition of jewelry and precious 
 stones afford but a flimsy basis for domestic hap- 
 piness. These may answer the purpose of dis- 
 play ; may gratify the ambition of family pride; 
 may serve to sparkle and blaze in the circles of 
 fashion and show, but very frequently they are 
 not unlike those gilded clouds, that skirt and 
 fringe the thunder storm, and indicate by their 
 ingenious and gaudy foldings, the fierceness of 
 the tempest that they adorn. 
 
 To afford efficient aid in enduring the various 
 ills, and in performing the duties of domestic life, 
 there must be, reciprocally, meekness and gen- 
 
28 
 
 THE DOMESTIC CIRCLE. 
 
 No valued substitute for sameness of spirit. 
 
 tleness of spirit, amiability of disposition, conge- 
 niality of soul ; for which neither sparkling wit, 
 finished beauty, wealth, nor family distinction 
 can be a solid substitute. There must be the 
 basis of an original resemblance between the 
 parties, in their habits of thought and feeling, as 
 well as of temperament, or there never can be 
 that indefinably tender and permanent union, 
 implied in the declaration that they are one flesh. 
 But if these elements of character are found in 
 suitable proportions in both the parties, then like 
 bodies under the same principle of attraction, 
 they will naturally move towards one common 
 centre; whereas if in the natural construction of 
 their minds, this property is wanting, they will 
 as naturally incline to opposite directions, im- 
 pelled by the distinctive principles of their na- 
 ture, their happiness will be in separation, and 
 not in union. When they meet, it will not be 
 the meeting of congenial and harmonious spi- 
 rits, but rather like a compound of substances, 
 naturally at variance, that only meet for mutual 
 decomposition or combustion. Hence there 
 should be congeniality of disposition, 
 
 “ Not minds of melancholy strain, 
 
 Still silent, or that still complain, 
 
 Can the dear bondage bless; 
 
 Nor can the soft enchantment hold 
 
THE DOMESTIC CIRCLE. 
 
 29 
 
 Resemblance of education. 
 
 Two jarring souls of angry mould, 
 
 The rugged and the keen : 
 
 Sampson’s young foxes might as well 
 In bonds of cheerful vredlock dwell, 
 
 With fire brands tied between ; 
 
 Nor let the cruel fetters bind 
 A gentle to a savage mind ; 
 
 For love abhors the sight. 
 
 Loose the fierce tiger from the deer, 
 
 For native rage and native fear, 
 
 Rise and forbid delight.” Watts. 
 
 3. Resemblance of education. We speak not 
 of education merely as it is purchased in the 
 schools, or as it is more tenderly and freely im- 
 parted by parental affection, at the family hearth. 
 Nor do we confine our views exclusively to the 
 development of mind, and forms of mental disci- 
 pline. The importance of the subject, however, 
 viewed even in this restricted sense, must be evi- 
 dent to all ; whatever may be the method by 
 which it is obtained, or the period through which 
 it is extended ; because, that while the process 
 of mental enlargement and refinement is going 
 forward, the character is gradually forming to a 
 more excellent model, and to a more elevated 
 and powerful bearing. But by education, at 
 present, we mean that training by which per- 
 sons have been designed and prepared for the 
 active scenes and rugged realities of the present 
 3* 
 
30 
 
 THE DOMESTIC CIRCLE 
 
 Persons differently educated. 
 
 life. It may, indeed, comprehend the develop- 
 ment of the mind, the illumination of the moral 
 sense, the subjugation of the passions to reason, 
 the formation of the manners, together with a 
 knowledge of those domestic duties, and espe- 
 cially rules of business appropriate to man in all 
 the various conditions of life. The importance 
 of this consideration will readily appear, if we 
 call to mind, that in some classes of society, per- 
 sons are as rigidly educated to indolence, as in 
 others they are to industry; that some are from 
 infancy trained up to prodigality and display, 
 while others are more wisely taught habits of 
 frugality and good management. That a union 
 of persons thus differently educated should be 
 attended with embarrassment and confusion, in 
 passing through life, is not more surprising than 
 that night should succeed to day, or that any 
 effect should follow its legitimate cause. 
 
 We do not say that in all these respects, both 
 the parties must be equally educated, for even 
 where this is not the case, there may be a gene- 
 ral resemblance in their habits of mind, their 
 literary taste, their partialities and repugnances; 
 and there may be that peculiar adaptation in the 
 one to neutralize or regulate what is exception- 
 able or inconvenient in the other. And there 
 may be those little developments of temper, 
 
THE DOMESTIC CIRCLE. 
 
 31 
 
 Resemblance of opinion. 
 
 sympathy, and social habits, which show most 
 clearly, that though they have not been cast in 
 precisely the same mould, they are of the same 
 material, and have a natural convergency to the 
 same ultimate formation of character. 
 
 And in this event, there is, perhaps, as fair and 
 rational a prospect of permanent, and even in- 
 creasing felicity in the domestic circle, or more 
 so than where the actual amount of cultivation 
 has been equal in minds differently constituted. 
 For it is not so much what is forced upon the 
 mind by art, as what abounds in it by nature, 
 that gives the broad and ample basis for a true 
 and lasting union. 
 
 4. Resemblance of principle . With some 
 qualification, it may be said that sameness of 
 sentiment gives sameness of soul; and vice versa , 
 and hence unanimity of feeling cannot be reason- 
 ably expected in the family circle, where there is 
 a prevailing dissimilarity of opinion — where the 
 practical doctrines of the wife and husband are 
 at variance. This is true in every thing pertain- 
 ing to the domestic government. But we speak 
 now more specially with reference to religious 
 principles, and insist that there ought to be as 
 perfect a harmony of sentiment on this subject 
 as it is possible to secure. This is not only ne- 
 cessary to comfort, but also to safety, to the 
 
32 
 
 THE DOMESTIC CIRCLE. 
 
 Religious opinion. Special reasons. 
 
 maintenance of a conscience void of offence to- 
 wards God and man. If persons are to consult 
 their political opinions, their intellectual habits, 
 their pecuniary interests, in the formation of the 
 marriage union, is it to be supposed that they 
 can with impunity, be inattentive to those princi- 
 ples which give moral character to man, that 
 form the basis of his well being here, and of his 
 destiny hereafter? The prominence which was 
 given to the rule of conduct here laid down in 
 the Old Testament, is well understood ; and it is 
 unquestionably certain, that it is still a part of 
 the moral code of the New. (See 2 Cor. vi, 14 — 
 16.) “ Be not unequally yoked together with 
 
 unbelievers; for what fellowship hath righteous- 
 ness with unrighteousness? And what commu- 
 nion hath light with darkness? And what 
 concord hath Christ with Belial ? Or what part 
 hath he that believeth with an infidel V 9 
 
 Therefore secure a partner whose views of 
 Christian doctrine and of the institutions of reli- 
 gion, accord with your own. So that whatever 
 angry strife may agitate the church in her gene- 
 ral capacity, you may have peace within your 
 own borders. Bear in mind that it is a most un- 
 lovely sight, at best, to see either of the wedded 
 pair endeavoring to tease, persuade, or provoke 
 the other into a reception of their own particular 
 
THE DOMESTIC CIRCLE. 
 
 33 
 
 Resemblance of condition in life. 
 
 creed. Yet scenes of this nature do occur, and 
 in some instances, assume all the odiousness of 
 bitter persecution; but what else can be expected 
 where persons marry in violation of the Scrip- 
 ture above quoted ? Here it may be in place to 
 notice a practice which is sometimes adopted, as 
 calculated to neutralize some of the evil conse- 
 quences of such a union. The practice is this: 
 the parents agree that, peradventure, the son 
 shall be brought up in the faith of the father, 
 and the daughter in that of the mother. Now 
 whatever there may be of apparent charity and 
 forbearance between the parents in this arrange- 
 ment, there is an acknowledged sacrifice of the 
 interest of the children ; for the parents mutually 
 agree that a part of them, at least, shall be 
 brought up in error — in error according to their 
 own view of the question, if not in damnable 
 heresy. This certainly is inexcusable ; it is more, 
 it is highly reprehensible, it is a violation of our 
 obligations to God and our children, and it is an 
 evil that can only be effectually prevented by 
 resemblance of opinion on the part of the pa- 
 rents. 
 
 5. « d resemblance of condition in life . That 
 both the parties should be either in circumstan- 
 ces of indigence or affluence, be possessed of an 
 equal amount of property, we do not design to 
 
34 
 
 THE DOMESTIC CIRCLE. 
 
 A pernicious error. 
 
 intimate, because there may be resemblance 
 when there is not equality. And considerations 
 of family may be a fair offset against those of 
 property, and considerations of moral and intel- 
 lectual worth, must, while the world stands, form 
 an equivalent to any pretensions arising out of 
 family distinction or extent of property. This is, 
 at least, indisputable in our own country, where 
 mind is money , and moral worth a letter of 
 commendation endorsed by the community. 
 
 But still they act wisely, who in selecting a 
 partner for life, make that selection from among 
 their equals, in the common sense acceptation of 
 the word. There is, perhaps, not a more com- 
 mon, nor is there a more pernicious error in the 
 world, on this subject, than for a young man to 
 suppose (for with them the error is more gene- 
 rally found) that he can rise to an honorable and 
 influential position in society, by tacking himself 
 on, as it were, to the skirts of some wealthy, 
 powerful, and leading family. For even in the 
 event of success, if he have not the energy of 
 character requisite to rise above the humbleness 
 of his origin, (admitting it to be humble,) the 
 talents and genius sufficient to arrest attention, 
 and command the homage even of the envious, 
 he is doomed to be a mere “ hewer of wood and 
 drawer of water,” the residue of his days; atten- 
 
THE DOMESTIC CIRCLE. 
 
 35 
 
 The true cause of unhappy marriages. 
 
 tion to him will be regarded as the veriest con- 
 descension, and any assistance will be a nig- 
 gardly mercy reluctantly bestowed. 
 
 If therefore, a man have, in himself, the re- 
 sources and energies requisite to rise into notice, 
 let him exert them in his own name ; he is not 
 dependent on any such submission as above 
 referred to, for family, fame, or fortune. In him- 
 self, he has the means of building a house of his 
 own, with deep and broad foundations — mate- 
 rials fair, as light and lasting as virtue. There- 
 fore let him not place himself in the relation of a 
 menial servant, where he ought to be a son, nor 
 serve as a bondman for a wife, who ought to be 
 given to him as an equal. I say again, let him 
 throw himself upon his own resources ; and if 
 he even find it more difficult to rise, he can ulti- 
 mately rise to a more honorable elevation. His 
 character will be the more valuable, for being a 
 formation of his own; and it will have in the 
 world the interest of novelty, and the force of an 
 original and unexpected power. 
 
 Such, it appears to us, are the proper elements 
 of a rational and Scriptural marriage; and per- 
 haps it never, or very seldom occurs, that per- 
 sons are united in matrimony with a due re- 
 gard to these principles, who have any cause 
 to regret the formation of this union. Let any 
 
36 
 
 THE DOMESTIC CIRCLE. 
 
 Blessedness of home. 
 
 one run his mind along the list of unhappy mar- 
 riages, in the circle of his own observation, and 
 where can one be found that is not referable to 
 one or the other of those causes already named. 
 The parties were unequally yoked together, in 
 age , disposition , education^ eligious opinion , or 
 condition in life , and hence have met with disap- 
 pointment and disgust; developments of princi- 
 ple and disclosures of character, or outbreakings 
 of passion which were never anticipated, and 
 thus perhaps at a very early period in the family 
 history, the entire prospect of life has been over- 
 cast with clouds of most gloomy and portentous 
 appearances. 
 
 And when, on the other hand, the marriage 
 union has been commenced and consummated 
 under the direction of views and principles so 
 obviously reasonable, and decidedly religious on 
 the part of all interested, no combination of cir- 
 cumstances affords so fair a prospect, and so 
 strong an assurance of a full portion of earthly 
 enjoyment. Here misfortune cannot extinguish 
 the ardor of affection, nor chill the tender sym- 
 pathies of domestic life. The world may frown, 
 and assume its most menacing attitudes, and the 
 long list of ephemeral friends, who bask in the 
 beams of another’s prosperity, true to their own 
 nature, many drop off and disappear, with the 
 
THE DOMESTIC CIRCLE. 
 
 37 
 
 The duties of married persons. 
 
 decline of business, and the decay of fortune. 
 But still the tender sympathies, the sacred asso- 
 ciations, and soul ennobling inspirations of home, 
 remain refreshing as a spring of living waters, 
 and unvarying as the evergreen, that retains its 
 beauty through all the shifting seasons of the 
 year. 
 
 Here a friend is found “that sticketh closer 
 than a brother/’ here the toils and calamities of 
 life are forgotten, at least for a season. The 
 sympathetic smiles of an affectionate companion, 
 and the mirthful prattle of innocent children, dis- 
 pel even the gloom of misfortune, and arouse 
 the man of sorrow from the stupor of grief. 
 He sees that while the great world without, nei- 
 ther rewards his industry nor pities his disap- 
 pointments, he has a world of his own in the 
 tender combinations of domestic life. Here a 
 stranger does not intermeddle with his joy. 
 Here, while he is soothed by the kindness of his 
 companion, encouraged by her counsel, and 
 strengthened by her co-operation, he stands 
 against the rushing flood of this world’s care and 
 turmoil, and maintains himself amidst its de- 
 pressive casualties, with all the magnanimity of 
 a man, who knows and feels that he has a wife 
 and children — but lest we should seem to anti- 
 4 
 
38 
 
 THE DOMESTIC CIRCLE. 
 
 General principles. Mutual affection. 
 
 cipate what fairly belongs to another division of 
 our subject, we proceed to notice 
 
 II. The duties arising out of this relation. To 
 enter into particulars, so as to embrace all that 
 might be said, would be hardly expedient. We 
 shall, therefore, confine ourselves chiefly to gene- 
 ral principles, embracing as much as possible, 
 those leading points of dutyin the domestic circle, 
 which are reciprocally binding between man and 
 wife. Of these the 
 
 1st. Is mutual affection . 
 
 According to the order and constitution of the 
 divine government, man is appointed to rule in 
 the affairs of this life. It is his prerogative to 
 hold the reins of domestic government, and to 
 direct the family interest, so as to bring them to a 
 happy and honorable termination. This ap- 
 pointment of God is intimated in the order of the 
 creation; and its propriety is manifested in the 
 order of the fall. But still, as it is the right of the 
 husband to rule, so it is his duty to rule with mode- 
 ration and love — to love his wife “ even as Christ 
 loved the Church.” Eph. v. 25. And so, also, 
 the obedience of the wife is not to be the reluctant 
 offering of an ungracious spirit, but the cheerful 
 service of a delighted mind; “that if any obey not 
 
THE DOMESTIC CIRCLE. 
 
 39 
 
 Affection gives fortitude. 
 
 the word, they also may, without the word, be 
 won by the conversation of the wives.” 1 Pet. 
 iii. 1 — 5. This affection is a most tender, sin- 
 cere, and kind-hearted regard for each other, 
 manifesting itself in all their words, spirit, and 
 behavior. It assumes all the varied forms of 
 forbearance, gentleness, meekness, and active 
 sympathy, in times of bodily affliction, or mental 
 distress; it is the spirit 
 
 “ To be resigned, when ills betide, 
 
 Patient, when favors are denied, 
 
 And pleased with favors given.” 
 
 If it is religiously binding on every man to 
 love his neighbor as himself, then certainly, it is 
 one of the plainest cases imaginable, that man 
 and wife should love with an indefinable fervor 
 and fixedness of affection, strengthened by all 
 that is manly, and softened by all that is tender 
 in human nature. Here, indeed, charity may 
 hope all things, believe and endure all things, 
 and even cover a multitude of sins, and violate 
 no one’s rights, nor endanger the public good. 
 And this exercise of charity is of the very great- 
 est importance, because that such are the duties 
 and afflictions of domestic life, that the one can- 
 not be discharged, nor can the other be endured, 
 without it. Separated, in heart, either, or even 
 both the parties, are feeble even as a bruised 
 
40 
 
 THE DOMESTIC CIRCLE* 
 
 Specially important in domestic life. 
 
 reed, and are unable to endure the slightest 
 blast of adversity. But if firmly united in the 
 bonds of a rational and fervent affection, they 
 can endure, with sublimest fortitude, the angry 
 shaking of the fiercest storm. The marriage 
 compact, when formed under the influence of 
 proper motives, principles, and affections, is like 
 a splendid edifice rearing its majestic dome, alike 
 amidst the clouds and sunshine of heaven, and 
 bearing both the vicissitudes of youth, and the 
 infirmities of age, with fortitude and cheerful- 
 ness. 
 
 The great operations of civil government, may 
 be carried on in the absence of this heavenly 
 principle; so also much of the pomp and bustle 
 of active life and business excitement, may be 
 gotten up and sustained in the hope of earthly 
 gain or popular applause — but the more tender 
 and sacred interests of domestic life, can never 
 be sustained or advanced without it. The vine 
 and the olive of domestic peace and prosperity, 
 will never grow luxuriantly amidst the thorns 
 and briers of family strife. They must be defend- 
 ed against all unnecessary exposure, even the 
 winds of heaven must not be permitted to blow 
 too rudely upon them, but they must be watered 
 with tears of conjugal sympathy, and cherished 
 with the sunshine of an undecayed affection. 
 
THE DOMESTIC CIRCLE. 
 
 41 
 
 Mutual confidence. Its importance. 
 
 2. Mutual confidence . Nothing is, or can be 
 of more importance than this, in maintaining, in 
 active and energetic exercise, conjugal affection. 
 To destroy confidence, is to remove the founda- 
 tions of all that is excellent or valuable in the 
 family circle. Where this is wanting conjugal 
 sympathy and tenderness die, and an infusion of 
 bitterness is tasted in every thing, and the whole 
 round of family duties becomes a heartless, hol- 
 low, and insipid thing. And hence, any thing 
 tending, even remotely, to unhinge the faith of 
 either party, is to be deprecated, even more than 
 death itself. If they have secrets to keep, let 
 them keep them to themselves ; if they have 
 wounds, let those wounds bleed inwardly— a 
 family wound should never be exposed to the 
 air. They should repulse as an angel of dark- 
 ness and death, any one who would officiously 
 pry into the peculiarities of their domestic his- 
 tory, or insinuate any thing to either, disrepu- 
 table of the other. By the manifest appointment 
 of heaven, and by the very nature of the relation 
 they sustain, they are constituted sentinels over 
 each other’s reputation, and they should die 
 rather than relinquish their charge. 
 
 Let it be deeply engraven on their minds, that 
 as there are none on earth to whom they can be 
 so nearly allied, as in the relationship existing 
 4* 
 
4 2 
 
 THE DOMESTIC CIRCLE. 
 
 Wesley’s opinion on the subject. 
 
 between wife and husband, so there is none in 
 whom it ought to be their privilege to trust with 
 more implicit confidence; and if it is otherwise, 
 it is unfortunate, indeed; — a heavier curse one 
 could scarcely wish upon his greatest foe. And 
 hence neither should indulge any vague suspi- 
 cions, nor fill their minds with dark and disso- 
 cial reasonings, for these are the very bane of 
 personal as well as of domestic peace ; the poison 
 of human kindness, the very mildew of the soul, 
 they eat into the moral constitution like rust, 
 and canker all that is good or generous in the 
 nature of man. Therefore, they should cultivate 
 mutual confidence, they should honor each 
 other’s word, defend each other’s reputation, nor 
 ever relinquish their confidence, until circum- 
 stances compel the surrender. This point is 
 thus exhibited by Mr. Wesley: 
 
 “ Ye must be tender with each other’s reputa- 
 tion. This requires two things ; first, that each 
 labors to conceal the weakness of the other, as 
 far as possible, from all men. The husband 
 must endeavor, that none may know his wife’s 
 faults but himself; and the wife must do her 
 best to keep her husband’s faults from the 
 knowledge of every creature. On the contrary, 
 to publish each other’s sins, is a monstrous trea- 
 chery. To backbite an enemy is a sin; how 
 
THE DOMESTIC CIRCLE. 
 
 43 
 
 Wesley’s opinion on the subject. 
 
 much more to backbite one’s own yokefellow. 
 Whose faults can a man cover, if he cannot 
 those of his wife, that are, in effect, his own ? 
 Or who can be free from reproach, if one so near 
 as his wife, deface his good name? It is impos- 
 sible, but man and wife must sooner or later, dis- 
 cover their weaknesses to one another; and for 
 them to be playing the tell-tale against each 
 other, what soul does not loath to think of it ? 
 If thou hast been so sinfully talkative before, 
 now for shame lay thy hand upon thy mouth, 
 that thou mayst no more incur the name of fool, 
 by making thy tongue to spread abroad folly.” 
 “ But besides this, you must be faithful to keep 
 each other’s secrets. A man may have occasion 
 to acquaint his wife with things he would not 
 reveal to others; so a woman to acquaint her 
 husband. Now, if in such cases, a wife finds 
 that her husband has revealed what she entrusted 
 to him, alone; or he finds that she has revealed 
 what he spoke to her in the confidence of love; 
 this will breed such a distrust of the offending 
 party, as will not easily be removed. Where- 
 fore, let husbands and wives always mind this : 
 if he lay up any thing in her breast, let him find 
 it safe there as in a chest which cannot be opened 
 by any picklock. If she commit a thing to his safe 
 keeping, let it be imprisoned in his bosom; other- 
 
44 
 
 THE DOMESTIC CIRCLE. 
 
 Mutual attention. 
 
 Reasons. 
 
 wise no man can choose but be strange to one 
 whom experience has convinced of blabbing. 
 And it is an infallible truth, that there is no com- 
 fortable living with one whom we cannot trust.” 
 
 3. Mutual attention and respect . Not the 
 empty round of ceremonious attentions, that are 
 ostentatiously crowded into the family circle, on 
 certain occasions, seemingly more to please be- 
 holders, than to express the genuine sentiments 
 of the soul. We speak of that simple, artless, 
 and unpremeditated respect and attention, which 
 genuine love inspires. There are, however, per- 
 sons who are industrious and careful in business, 
 skilful in the management of their affairs, high 
 and influential in their professions; and some 
 who are reputed persons of piety, who appear 
 never to feel the obligation of rendering to wife 
 or husband, as the case may be, more attention 
 than to their domestics or their children. 
 
 There is an apparently premeditated abrupt- 
 ness and repulsiveness in their manners, which, 
 like every other thorny substance, is most keenly 
 felt by those who, unfortunately, are nearest to 
 it. It is said, in extenuation of this fault, that it 
 is their way, and that they mean no harm; but, 
 even admitting this to be true, it certainly is an 
 evil way, which they ought to abandon; a way 
 that does no honor to themselves, and is a great 
 
THE DOMESTIC CIRCLE. 
 
 45 
 
 Mutual respect. Reasons. 
 
 inconvenience to others. That even persons of 
 the most rugged temperament, can act a better 
 part, is scarcely to be disputed. To prove this 
 point, place them in a selection of society appro- 
 priate to your purpose, and few are more yielding 
 or complaisant than they. We have, therefore, 
 cause to fear that the course we now reprehend, 
 instead of possessing what is usually claimed for 
 it, the excellency of blunt and unvarnished sim- 
 plicity and frankness, is rather an exhibition of 
 ignorant rudeness and uncultivated pride. Re- 
 spect is due to all, and especially to wife and 
 husband, and the more so, because, whatever 
 may be said to the contrary, much of the happi- 
 ness of the present life depends on little things. 
 
 It is not the imposing majesty of a sumptuous 
 mansion, nor the hollow glare of gaudy furni- 
 ture, nor the obsequious attentions of servants; 
 nor even of children, that makes a home of home 
 and keeps alive the sacred blessedness of a mar- 
 ried life. No, but it is the steady exercise of 
 those holy charities, that sooth the sorrows, and 
 smooth the asperities of our nature. Those little 
 evidences of sincere esteem, those spontaneous 
 expressions of affection and tenderness, those 
 unpremeditated smiles and tears at each other’s 
 joy or sorrow, that affectionate officiousness, 
 which volunteers more readily as service be- 
 
46 
 
 THE DOMESTIC CIRCLE. 
 
 Mutual respect and assistance. Reasons. 
 
 comes more difficult, these are the things that 
 give to home its purest and most powerful at- 
 tractions; where these abound, the mind reposes 
 in all the confidence of conscious safety, and in 
 all the satisfaction of ample enjoyment. 
 
 Mutual respect and attention between man 
 and wife, are essential to render them respect- 
 able in the eyes of their domestics and children; 
 and also to rqaintain that healthy flow of soul, 
 that cheerfulness and buoyancy of spirit so neces- 
 sary in bearing the ills, and performing the duties 
 of life. As kindness and respectful treatment 
 are due to all persons, so they are specially due 
 to ourselves as wife and husband ; for we cannot 
 love those whom we do not treat respectfully, 
 nor can they love us in return. Let it then be a 
 principle of established authority, like the laws 
 of the Medes and Persians, that changeth not, 
 to extend to each other that affectionate atten- 
 tion which is mutually due between equals. Let 
 every thing be studiously avoided that goes to 
 lessen either party in their own estimation, or 
 in that of other persons ; and let it never be for- 
 gotten, that even a smile or frown, may gild with 
 brightness, or overcast with clouds, that most 
 sacred spot on earth, which you call home. 
 
 4. Mutual assistance. The first woman was 
 given to man, not to live upon his labor, nor yet 
 
THE DOMESTIC CIRCLE. 
 
 47 
 
 Mutual assistance. First woman. 
 
 to labor for his living; she was designed to be 
 one with himself, an equal sharer in his sorrows 
 and joys, she was to be a help-meet for him. 
 The relation in which man and wife are placed, 
 relative to all that is either pleasurable or painful 
 in the domestic circle, renders it not less a dictate 
 of nature, than a precept of religion. They 
 should bear each other’s burdens, and give their 
 united efforts in sustaining the cares, and perform- 
 ing the duties of life. It is true, that they both 
 have not the same class of duties to perform; 
 they have their different and appropriate spheres 
 of action. But these, however, are not at va- 
 riance with each other; but, like the different 
 parts of a wisely constructed and well regulated 
 machine, are designed and calculated to act to- 
 gether in perfect harmony ; a harmony always 
 heightened by the cheerful concurrence of the 
 parties, and tending to manifest the glory of God, 
 and swell to overflowing, the tide of their mutual 
 happiness. There is a threefold assistance that 
 married persons owe to each other, in giving in- 
 terest and enjoyment to the family circle. 
 
 1. There is an assistance in promoting the 
 temporal interests of the family. I now take it 
 for granted, that neither of the parties has any 
 separate interests, because that they ought not to 
 have any; and hence neither the wife nor hus- 
 
48 
 
 THE DOMESTIC CIRCLE. 
 
 Neglect of temporal interests. Effects. 
 
 band can say, in strict propriety, that either has, 
 separately, an exclusive right in any thing. 
 The husband lives for his wife, and she for her 
 husband, and both live for their children. And, 
 therefore, in advancing every thing which tends 
 to ensure family comfort or respectability, that 
 may afford the means of education to their chil- 
 dren, or of benevolence to other persons ; that 
 may provide a defence against reverse of fortune, 
 sickness, and premature age, both are equally 
 concerned. Neither, therefore, should ever, for 
 a moment, suppose that he or she is at liberty to 
 rest or riot on the industry and good manage- 
 ment of the other. Such a course is not only dis- 
 reputable, but also criminal. And wherever it is 
 indulged, it will inevitably render the party so 
 offending, despicable, if not in their own eyes, 
 yet in those of more discriminating and impar- 
 tial judges. 
 
 And yet it is indisputably certain that there are 
 many instances of this inexcusable neglect and 
 inattention to business and domestic order ; this 
 want of manifested concern in the enlargement 
 and stability of the family interests. It may be 
 in one or even in both the parties — the husband 
 and wife — in either case, it is deeply to be de- 
 plored. Peradventure the one is inattentive to 
 his business abroad, the other to her pantry, her 
 
THE DOMESTIC CIRCLE. 
 
 49 
 
 Mutual indiscretion. Consequences. 
 
 wardrobe, or her person, at home ; or, it may be, 
 that the one does not afford the requisite supplies, 
 or the other makes a careless and wasteful distri- 
 bution of them; and thus the industry and good 
 management of the one is perfectly neutralised, 
 by the negligence or prodigality of the other. 
 And in some instances, the kindness and good 
 offices of their friends are rendered of little or no 
 value, by the want of spirit and enterprise com- 
 mon to ihem both; and hence poverty and want, 
 as the inevitable consequences, ensue, — these are 
 soon followed by the loss of confidence, coldness, 
 indifference, and unkind allusions to the past, 
 and mutual recriminations; and thus all the sa- 
 cred and tender familiarities of home, perish 
 away into a cold and heartless round of chilling 
 ceremonies. 
 
 In order to carry out this principle of mutual 
 assistance, persons must be contented to live 
 within their income. No man should go feast- 
 ing and dashing through the country, or from 
 city to city, as a person of fashion and show, 
 while his wife is pining away at home; it may 
 be, nursing his sick or afflicted children, orbend- 
 ing beneath the burden of her cares — working 
 and weeping in solitude over the painful con- 
 trast between her married and single condition ; 
 and on the other hand, let no woman, urged on 
 5 
 
50 
 
 THE DOMESTIC CIRCLE. 
 
 Power of female influence. 
 
 by a silly ambition to be ranked among the more 
 fashionable circles of life, plunge her husband 
 into the expense of unnecessary finery and sump- 
 tuous entertainments, which he cannot afford; 
 and thus keep him early and late at the anvil or 
 the counter, dispirited and embarrassed in his 
 business, until engulfed in the sorrow and con- 
 fusion of a dishonorable and irremediable bank- 
 ruptcy. 
 
 And here it may be proper to remark, that the 
 power of female influence over the domestic 
 circle and family destiny, is immense. What does 
 it avail, if a man be ever so industrious — rise 
 early and retire late, and eat the bread of care- 
 fulness, though he be all activity, enterprise, 
 and management, if he have an improvident or 
 negligent wife, if she is not a keeper at, and of 
 home, and does not watch over the fruits of his 
 industry; but leaves this duty to be performed 
 by her children or domestics: in nine cases out of 
 ten that man spends his strength for nought, and 
 his labor in vain. Let a woman be but true to 
 her trust, understand and manage her domestic 
 affairs with discretion, and if she have a husband 
 worthy of her affections, they have a strong and 
 sufficient guarantee of prosperity and competency 
 in the world. 
 
 There is, perhaps, more generally than is sup- 
 
THE DOMESTIC CIRCLE. 
 
 51 
 
 Comparison of views. 
 
 posed, a strict propriety in a frequent comparison 
 of views and reorganization of measures for the 
 promotion of the family interests. In order to 
 this, it is not necessary to interrupt or displace 
 the innocent mirthfulness of the family hearth, 
 and to suspend the sacred charities of domestic 
 life, by crowding into the family circle the con- 
 fusion and litigious excitement of the great busi- 
 ness world. The end here proposed, can be 
 secured without this inconvenience ; and that it 
 ought to be, is implied in the nature of the mar- 
 riage compact. The wife, most certainly, has a 
 right to know something of the state of her 
 husband’s affairs, unless some reason of affection 
 for her, arising out of the state of her health, or 
 the character of her mind, dictate an opposite 
 course as the more tender and respectful. But 
 waiving these exceptions, such consultation is 
 perfectly reasonable. No man would cross the 
 ocean, or undertake a tedious and perilous jour- 
 ney, without first consulting with his family; and 
 yet many do engage in business speculations not 
 less hazardous, venture and lose their all, with- 
 out consulting their families, when, if they had 
 been consulted, the prudence, peradventure, even 
 the timidity of the wife, might have restrained 
 the precipitancy of the husband, and thus have 
 averted the ruin. But this was not done; the 
 
52 
 
 THE DOMESTIC CIRCLE. 
 
 * 
 
 The advantages proposed. 
 
 family walked on securely, until in an evil hour, 
 when worldly fancy fed on golden dreams, the 
 rains descended, and the floods came; misfortune 
 rushed upon them like an avalanche from some 
 Alpine height, cold and pitiless as death, and 
 overwhelmed them all in deep and heart-rending 
 sorrow. 
 
 The policy here recommended, would in all 
 probability, more generally ensure success in 
 business; because that it would more certainly 
 engage the hearty co-operation of all the parties; 
 and in the event of any failure, the disappoint- 
 ment would be borne with greater fortitude and 
 cheerfulness, because it would be more readily 
 and more equally divided. 
 
 2. Again, there is a mutual assistance in the 
 maintenance of order — in the education and 
 government of children . It is difficult to say 
 which of the parents should be the more promi- 
 nent in the instruction of their offspring. If prac- 
 ticable, it would seem that their efforts should be 
 conjoined, for the simple reason that both are 
 equally interested, and the children ought to be 
 made to regard their parents as equally con- 
 cerned for their welfare. — In some cases a 
 father, and in others the mother, will find it 
 more convenient to impart or superintend the 
 instruction of the children. And there may be 
 
THE DOMESTIC CIRCLE. 
 
 53 
 
 Education and government of children. 
 
 some unaccountable partiality on the part of the 
 child, or peculiar aptness to teach in the parent, 
 or some other cause may serve to indicate the 
 will of God in relation to this question. There 
 have been many instances of great intellectual 
 and moral worth, apparently the result of ma- 
 ternal instructions, and others again not less 
 illustrious, who have been more immediately 
 indebted to a father’s care. But the ordinary 
 and high way of heaven’s appointment to the 
 development of the mind, and proper formation 
 of the moral powers, calls for the combined 
 efforts of both the parents. In this department 
 of their duty, two evils are to be carefully 
 avoided; first, the conflicting views and feelings 
 between the parents themselves: and secondly, 
 the interference of domestic relations. 
 
 The rights of parents in their children, are 
 equal. If those children are honorable and 
 prosperous in the world, it is the happiness of 
 both. If they are prodigal and vicious, it is 
 not more the misfortune of the one than of the 
 other. 
 
 It is, therefore, a self-evident duty, and one 
 most solemnly binding on parents, to contribute 
 their united skill, influence, and authority, to 
 “ train up their children in the way they should 
 go.” 
 
54 
 
 THE DOMESTIC CIRCLE. 
 
 A common evil. Results. 
 
 But most unfortunately, it occasionally hap- 
 pens that one of those parents, perhaps not in- 
 tentionally, but yet most effectually, neutralises 
 the instruction and salutary discipline exercised 
 by the other, by a very unseasonable and ill- 
 judged expression of affection. It may be that 
 the child is negligent or disobedient, or by some 
 irregularity of life, has rendered it highly proper, 
 if not strictly necessary, to visit its transgression 
 with stripes; and the parent privy to the offence, 
 proceeds to discharge the duty, however painful, 
 of correcting the delinquent child. When to his 
 or her infinite regret, and the permanent injury 
 of the youthful offender, the chastisement of the 
 one is worse than destroyed by the caresses of 
 the other, and the correction administered as a 
 wholesome medicine, is changed into a deadly 
 poison — a savor of death unto death, by a de- 
 claration on the part of the opposing parent, that 
 it was unjust and cruel, and ought not to have 
 been inflicted. And it may be that the child is 
 even petted and soothed with sweetmeats, and 
 assurances of protection in time to come. 
 
 Thus the seeds of domestic anarchy and fire- 
 side rebellion and confusion, are thickly sown in 
 the very soil where, by the appointment of hea- 
 ven, every virtue ought to be carefully planted 
 and nurtured with the most prayerful assiduity 
 
THE DOMESTIC CIRCLE. 
 
 55 
 
 Domestic relations. 
 
 and tenderness. Parents should remember that 
 neither suffers separately by such imprudence. 
 Their interests are identical and indivisible, and 
 they ought to know that the child who does not 
 regard the one, will soon learn to despise the 
 other of its parents. And therefore they should 
 most studiously avoid the manifestation of any 
 opposition of sentiment or of policy in the ad- 
 ministration of the family government; they 
 should honor each other’s judgment and inten- 
 tions, in the sight of their children ; and if they 
 have any diversity of opinion, let them adjust it 
 privately, and harmonise their views with 
 prayer, in the sight and fear of God; remember- 
 ing that a house divided against itself, is soon 
 brought to desolation. 
 
 Reprehensible as is the practice here referred 
 to, we now turn to one still more so; it is the of- 
 ficious and uncalled for interference of domestic 
 relations — relations living in the family, actuated 
 by a class of feelings peculiar to themselves, and 
 it may be arising out of the relation they sustain 
 to the domestic circle. They appear to think to 
 render themselves more acceptable to the pa- 
 rents, by the manner in which they demean them- 
 selves towards the children. And hence they not 
 unfrequently conceal or extenuate their faults, 
 and with equal violence to truth, commend and 
 
56 
 
 THE DOMESTIC CIRCLE. 
 
 4 
 
 Mutual assistance in spiritual interests. 
 
 exalt their virtues; and in those seasons of retri- 
 bution inseparable from a well-ordered family 
 government, rush in between the offended parent 
 and the guilty child, as the self-constituted pro- 
 tectors of the little culprit. Peradventure, the 
 child is seized as in a paroxysm of compassion, 
 and is torn away from the hand of the correcting 
 parent, and is thus taught to regard even a dis- 
 tant relation as their guardian angel, and their 
 own parents as unpitying and cruel persecutors. 
 
 In what particular class of crime, to give such 
 conduct its appropriate location, is difficult to say 
 — it is almost a nameless wickedness against the 
 domestic circle. It is a sin against the parents 
 and the child, the Church and the State, against 
 heaven and earth. Parents are specially con- 
 cerned in preventing any such invasion of their 
 rights, and of the established order of heaven, 
 they should never consent to such a surrender of 
 their authority under any pretence whatever, 
 seeing they can never make a corresponding 
 transfer of their responsibilities. 
 
 3. There is also a mutual assistance in pro- 
 moting each other’s spiritual welfare . It is 
 manifestly a divine appointment, that human 
 beings should be instrumental in the advance- 
 ment of each other’s happiness, generally, and 
 certainly it is not less a suggestion of nature, 
 
THE DOMESTIC CIRCLE. 
 
 57 
 
 Domestic persecution. 
 
 than a duty of religion, that the more nearly 
 persons are related, the more deeply they should 
 sympathise in each other’s pleasures or pains ; 
 and the more ardently they should labor for each 
 other’s felicity, and most of all should husband 
 and wife, “ who are no more twain, but one 
 flesh,” exemplify this principle before their fa- 
 mily, and before the world. 
 
 If that man be justly regarded as a domestic 
 despot — a man without a heart, who should 
 tyrannise over the weakness and dependent con- 
 dition of his wife — who through a mean and 
 niggardly capriciousness, should deny her the 
 ordinary comforts and enjoyments of life, then 
 most certainly the vocabulary of earth does not 
 contain an epithet sufficiently expressive of 
 scorn, appropriately to describe the man, who 
 binds the conscience of his wife, as it were, in 
 chains of affliction and iron, and thus keeps her 
 in continual dread of losing her soul, merely to 
 gratify his graceless bigotry. 
 
 And yet there are instances in which persons 
 plight their solemn vows of fidelity and affec- 
 tion to others of religious opinions adverse to 
 their own, secretly intending to compel a recep- 
 tion of their own distinctive sentiments, by 
 argument if they can, but by coercive measures 
 if need be. But who can give utterance to the 
 
58 
 
 THE DOMESTIC CIRCLE. 
 
 Should pray for each other. 
 
 detestation, which every upright mind must feel, 
 against a person of this description, who, while 
 he is smiling with all the apparent cheerfulness 
 of a bridegroom’s heart, is secretly meditating 
 with cold creeping hypocrisy, the unpitying per- 
 secution of a heartless bigot; or who, after the 
 irrevocable amen of the marriage ceremony, 
 tears his new made wife from all her well tried 
 friends, and dearly loved religious associations? 
 Surely such a one knows but little of the sym- 
 pathy, that should bind even man to man, and 
 that constitutes the great active principle of ter- 
 restrial happiness; and still less does he know of 
 the principles and affections, which give confi- 
 dence comfort, and sanctity to the marriage 
 union, and, least of all, of the spirit and power 
 of the religion of Christ Jesus. 
 
 If, as is the case in many instances, business 
 calls, or professional duties render it impractica- 
 ble for the heads of a family frequently to read 
 and pray together, and thus to confirm each 
 other’s faith, and to afford mutual defence 
 against the temptations and discouragements of 
 life; they are, nevertheless, to pray for each 
 other, and to cultivate a lively and active sym- 
 pathy and regard for each other’s welfare. For 
 there never can come up a period in life, nor 
 can we conceive of any combination of circum- 
 
THE DOMESTIC CIRCLE. 
 
 59 
 
 Additional reflections. 
 
 stances, that render it even allowable in either 
 to abridge the privileges, or trammel the con- 
 science of the other. By all that is sacred in 
 nature, or that is holy in religion, they are 
 bound to care for each other's souls; not only 
 to avoid giving any just cause of offence, or 
 placing a stumbling block in the way, but also 
 to afford such means and facilities of improve- 
 ment, as it may be in their power to command; 
 and thus to help each other to work out their 
 salvation with fear and trembling before God. 
 As by the appointment of God, the husband is 
 the head of the family, and claims and exercises 
 the authority of a ruler, he ought also to bear 
 in mind, that it is not less his duty to be equally 
 prominent in promoting the spiritual interests of 
 his house. Jos, xxiv. 15. 
 
 In addition to these general views, we may 
 here, with propriety, notice some other special 
 duties, which are mutually due between man 
 and wife. Thus it is required of woman to 
 show a spirit of subordination, and to obey her 
 husband.” Eph. v, 22. But it is also re- 
 quired of the husband that he love and protect 
 his wife — that he cultivate for her the most 
 tender affection — that he protect her according 
 to his power, in person — health — property — and 
 reputation. Every thing pertaining to her com- 
 
60 
 
 THE DOMESTIC CIRCLE. 
 
 Additional reflections. 
 
 fort, should be granted, as far as in his power, 
 with a ready and cheerful mind. “ He is to 
 love his wife as Christ loved the Church.” 
 Eph. v, 25. “ As it is required of the wife, that 
 
 she reverence her husband, not as a superior 
 being, but as her superior in the domestic econo- 
 my; and that, therefore, she should not usurp 
 authority over the man, because Adam was first 
 formed, then Eve.” 1 Tim. ii, 11, 14. So it is 
 also binding on the husband not to render him- 
 self ridiculous and contemptible in the eyes of 
 his wife, by any indecencies of speech, or vile 
 and trifling associations. He is to maintain his 
 place, not so much by physical power or brute 
 force, as by the excellency of his example, and 
 those developments of mental and moral supe- 
 riority, and greater tact in the management of 
 affairs, which it is reasonable to expect from his 
 relation, and which will, in most cases, insure a 
 ready and cheerful submission to rule. 1 Pet, 
 iii, 3, 7. Again, as it is the duty of the woman 
 to be a keeper at home, and not to be wander- 
 ing from her place, like an unhappy spirit 
 seeking rest and finding none, Titus, ii, 5, so 
 most unquestionably, it is the duty of the hus- 
 band to render that home as interesting and 
 cheerful as possible. Let him throw around it, 
 all the attractions he can — let him render it 
 
THE DOMESTIC CIRCLE. 
 
 61 
 
 Additional reflections. 
 
 cheerful with the music of his own voice, and 
 instructive with the fruit of his own reading and 
 experience. Let him share in the little details of 
 domestic toil, nor think it unworthy a man to 
 assist in nursing his young, or ministering to his 
 afflicted children. Thus “ let every one, in par- 
 ticular, love his wife even as himself ; and the 
 wife see that she reverence her husband. ” Eph, 
 v. 33. 
 
 A marriage union thus enlightened by reason, 
 cemented by affection, and sanctified by reli- 
 gion, sustainedby its appropriate sympathies, and 
 an undeviating fidelity, by a cheerful co-opera- 
 tion in carrying forward the interests, and esta- 
 blishing the reputation of the domestic circle on a 
 pure and Scriptural basis, is one of the sweetest 
 scenes of earthly felicity, and holiest associations 
 of human nature; over which the monarchy of 
 heaven presides. Such the marriage union was 
 at its first institution, and such it is designed to 
 be even now, and so to continue until time shall 
 be no more; and its high and sacred typical 
 allusions shall be consummated at the marriage 
 supper of the Lamb. 
 
 III. We shall conclude this discourse with 
 some miscellaneous reflections. The advantages 
 resulting to society from this institution, are 
 numerous, and in point of importance, great 
 6 
 
62 
 
 THE DOMESTIC CIRCLE. 
 
 Concluding reflections. 
 
 beyond all calculation. It would be interesting 
 to take some notice of these, and to exhibit them 
 in contrast with the wretched and loathsome 
 state of things, which would inevitably ensue 
 upon a dissolution generally, of this most sacred 
 compact. And this, indeed, would be indispen- 
 sable, in a discourse designed to defend the 
 institution against the scoffs and raillery of licen- 
 tious infidels and atheistic debauchees; but we 
 address ourselves to another class of persons, 
 who, while they acknowledge the Divine origin 
 and sacred obligations of the marriage contract, 
 do not sufficiently consider the manner in which 
 it stands related to all that is amiable, praise- 
 worthy, or of good report among men. We 
 shall, therefore, dispense with the views above 
 referred to. Our 
 
 1. Reflection relates to such as make the in- 
 stitution an instrument of gain. How super- 
 latively vile is the spirit, and infamous the 
 conduct of that man who prostitutes this most 
 sacred appointment of the living God, into a 
 mere means of accumulating wealth. Who 
 regards the marriage union as a monied specula- 
 tion, who, if the expression may be allowed, 
 gambles for the affections of a woman, only as 
 the means of approach to her wealth, and seeks 
 her union in marriage, to gratify his cold blooded 
 avarice. 
 
THE DOMESTIC CIRCLE. 
 
 63 
 
 Marriages for gain a vice. 
 
 The love of gain is the master passion of his 
 bosom, and provided this can be satisfied, then 
 every other feeling is bribed into a temporary 
 concurrence in the sacrilegious arrangement. 
 What does he care for temper, education, per- 
 sonal appearance, or accomplishments, age, dis- 
 position, piety, or any other thing that gives 
 pure and soul-winning attractions to woman? 
 Gain is the god that he worships, and to this 
 idol of his own choice, with all the fanaticism 
 of an Asiatic devotee, he offers in willing sacri- 
 fice his deathless soul. 
 
 It would be startling to any simple and unsus- 
 pecting mind, whose thoughts have not been 
 turned to such investigations of character, to see 
 unveiled, the bosom of any one of these unprin- 
 cipled speculators on female credulity, and to 
 witness the reasonings of their heartless cupidity, 
 on the pecuniary advantages they are to reap 
 from such a legalised villany. Having ascer- 
 tained the extent of her fortune, houses, lands, 
 stocks, and ready cash, this heartless form of a 
 Uian, sets himself to gain the affection of his 
 victim, not that he cares for the love of any living 
 thing, but merely as the price which he reluc- 
 tantly pays for the possession of her person and 
 property. 
 
 Is it to be wondered at that marriages formed 
 
64 
 
 THE DOMESTIC CIRCLE. 
 
 Such marriages wretched. 
 
 under the influence of so much deception, such 
 sordid and selfish views, should be followed by 
 the most unhappy and lamentable results ? 
 When a woman sees, that instead of having 
 married a man, she has been united to a mon- 
 ster; and that her husband only took that sacred 
 name and relation, the more effectually to plun- 
 der and enslave her; that the man who swore, as 
 in the presence of God, that his love for her was 
 sincere and without guile, and that his fidelity 
 should never be broken; when she sees that un- 
 kind and cruel man wasting in dissipation and 
 folly, even that substance which was once all 
 her own, earned by the industry, and bequeathed 
 by the kindness of her parents ; and treating her 
 with increasing coldness and indifference, as her 
 property is becoming exhausted. Is it, I in- 
 quire, surprising that her soul within her, should 
 recoil at his sight, and even court the grave as 
 an asylum from his brutality? 
 
 But we may trace this crime in connection 
 with another class of agents. We refer to those 
 parents, (to the shame of human nature be it 
 spoken,) who form all their matrimonial arrange- 
 ments for their children, on the principle of loss 
 and gain; it is with them exclusively a matter 
 of dollars and cents. Marriage contracts, on this 
 single principle, are formed and broken by them, 
 
THE DOMESTIC CIRCLE. 
 
 65 
 
 A case for illustration. 
 
 or at their instance, without any regard to either 
 God or man, religion or law. With them, pro- 
 perty is the all-essential qualification. Their 
 children are said to marry well, as they marry 
 wealth, and their sons-in-law and daughters-in- 
 law are esteemed only in proportion to their 
 property, apart from all consideration of men- 
 tal or moral worth. 
 
 To exhibit this vice in its proper light, we will 
 suppose a case that frequently occurs: — A young 
 man solicits the hand of their daughter in mar- 
 riage, but rumor says he is somewhat irregular 
 in his habits. He has been seen in a state of 
 intoxication ; it is currently reported that he is 
 loose in his morals, and he has been seen in 
 very disreputable society, and in places of worse 
 than doubtful character. But he has property, 
 an independent fortune, and although a mere 
 animal, a man in the lowest sense of that word, 
 it is esteemed a good chance, a fine speculation. 
 The parents consult together, and agree to for- 
 ward the union ; the daughter receives the inti- 
 mation, and hesitates or revolts. She cannot 
 love what is so essentially unlovely, she resists, 
 weeps, and refuses to be seen. The parents 
 frown and chide her; and interdict all other so- 
 ciety, they extenuate the young man’s faults, 
 and exaggerate his worth, if he have any. If 
 6 * 
 
66 
 
 THE DOMESTIC CIRCLE. 
 
 Extract from Wesley. 
 
 he have none, they fabricate it for him ; his fa- 
 mily, parents, and relations are referred to; and 
 thus, at length, with incessant urgings, frowns, 
 and smiles, her resistance gives way, not very 
 unlike a city taken by stratagem, and she con- 
 sents to a reluctant union with a man, who pos- 
 sessing, it may be, the wealth of a prince, is 
 controlled by the passions of a pirate. 
 
 We do not say that a proper regard to the 
 temporal interests of their children is reprehen- 
 sible in parents. We have named the evil to 
 which we refer, and it would be the wildest 
 presumption imaginable, for any one to hope 
 that marriages thus framed, could be any thing 
 but miserable; disappointment and disgust must 
 inevitably ensue, with their long train of painful 
 and humiliating reflections to canker and eat 
 into the soul like fire. Let those parents in- 
 volved in the above reflections, consider the awful 
 responsibility they thus incur, and the force with 
 which it may recoil upon them unexpectedly, at 
 the last day. We conclude this view of our sub- 
 ject with the following strong language from the 
 Rev. J. Wesley’s sermon on the single eye. “I 
 cannot dismiss this subject yet, as it is of the 
 utmost importance. How great is the darkness 
 of that execrable wretch ( I can give him no better 
 title, be he rich or poor) who will sell his own 
 
THE DOMESTIC CIRCLE. 
 
 67 
 
 Extract from Wesley. 
 
 child to the devil! Who will barter her own 
 eternal happiness for any quantity of gold or 
 silver. What a monster would any man be ac- 
 counted, who would devour the flesh of his own 
 offspring. And is not he as great a monster, who 
 by his own act and deed, gives her to be de- 
 voured by a roaring lion, as he certainly does, 
 (so far as is in his power,) who marries her to an 
 ungodly man? But he is rich! — but he has ten 
 thousand pounds ! ! What if it were an hundred 
 thousand? The more the worse; the less proba- 
 bility will she have of escaping the damnation of 
 hell. With what face wilt thou look upon her, 
 when she tells thee in the realms below, ‘ Thou 
 hast plunged me into this place of torment. 
 Hadst thou given me a good man, however poor, 
 I might now have been in Abraham’s bosom. 
 But 0 what have riches profited me! They 
 have sunk both me and them into hell V 
 
 “ Are any of you that are called Methodists, 
 thus merciful to your children. Seeking to mar- 
 ry them well , (as the cant phrase is,) that is, to 
 sell them to some purchaser that has much 
 money, but little or no religion ? Is, then, the 
 light that is in you also become darkness ? Are 
 ye too regarding God less than mammon? Are 
 ye also without understanding? Have ye pro- 
 fited no more by all ye have heard ? Man— 
 
GS 
 
 THE DOMESTIC CIRCLE. 
 
 Wesley’s opinion on the subject. 
 
 woman — think what ye are about! Dare you, 
 also, sell your child to the devil? You doubtless 
 do this, (as far as in you lies,) when you marry a 
 son or daughter to a child of the devil, though it 
 be one that wallows in gold and silver. 0 take 
 warning. Beware of the gilded bait! Death 
 and hell are hid beneath. Prefer grace before 
 gold and precious stones; glory in heaven, to 
 riches on earth. If you do not, you are worse 
 than the very Canaanites. They only made their 
 children pass through the fire to Moloch. You 
 make yours pass into the fire that shall never be 
 quenched, and to stay there forever. 0 how 
 great is the darkness that causes you, after you 
 have done this, to wipe your mouth, and say you 
 have done no harm!” 
 
 Again, we may view this sin in connection 
 with still another agency not less wicked, and if 
 possible, still more indelicate, for whatever may 
 be the intrinsic merits of the case, there is a com- 
 mon understanding, that for a woman to seek 
 a husband either by force or fraud, is both a vio- 
 lation of good manners, and a risk of moral 
 virtue. 
 
 And yet that this is sometimes done, and with 
 woful effect, is no more to be disputed than the 
 forms of vice referred to in the preceding re- 
 marks. This is not unfrequently the result of 
 
THE DOMESTIC CIRCLE. 
 
 69 
 
 Match making’. 
 
 that most infamous practice of match making, 
 which obtains, in some sections of country — a 
 scheme is devised by one or more minds, which 
 shall, in its progressive development, ensnare an 
 old or young man as the case may be, and place 
 him in such a situation that his conduct and 
 conversation may be tortured into an implied 
 promise of marriage, a thing which he could 
 never have hoped for, and which, because he 
 never thought of, he never feared. But no 
 sooner are the plans fairly adjusted, and in effi- 
 cient operation, than incidental disclosures ad- 
 vise him of the real state of affairs. Most 
 gladly would this unsuspecting victim of a com- 
 bination, now hasten his escape from the windy 
 storm and tempest; but it is too late, he is threat- 
 ened with the penalties of the law, and the 
 anathemas of religion. The state is invoked to 
 unsheath the sword of civil power, and the 
 church is called upon to fulminate her thunders, 
 and all to satisfy the pure love of some venera- 
 ble widow, or still more venerable virgin. Ter- 
 rified by such an array, the party most deeply 
 interested consents to be persecuted into a mar- 
 ried life. The parties have a special meeting 
 in the presence of select friends, a marriage 
 contract is formed, (shame, where is thy blush!) 
 writings are drawn, and an agreement is entered 
 
70 
 
 THE DOMESTIC CIRCLE. 
 
 Marriage contracts. 
 
 into; it is signed, sealed and delivered. And 
 what is its import? Why, that the parties will 
 live together as man and wife, but have no part 
 or interest in each other’s property; these are 
 by previous stipulations, as separate as before 
 the marriage, and are watched over with an 
 increased solicitude and jealousy proportioned 
 to the increase of danger. I submit it to any 
 one to say, whether there is not here, a most 
 shameless exhibition of two of the most un- 
 seemly passions in human nature grappling with 
 each other, licentiousness and avarice. In this 
 case, the woman declares in the presence of God 
 and man, that she does love, and will love a 
 man, whom she has taken as her husband for 
 better or worse, and to whom she actually com- 
 mits the keeping of her person, but still she 
 would not trust him with even a few hundred 
 dollars. 
 
 Is not this a manifest desecration of the insti- 
 tution? Can it be said, in truth, of any two 
 persons, after such an arrangement, that they 
 are no more twain, but one flesh? Are they 
 not two in every sense, but one. It is admitted 
 that they live in the same house, and form a 
 part of the same family compact, but they have 
 two separate hearts , interests and agencies; we 
 may excuse 
 
THE DOMESTIC CIRCLE. 
 
 71 
 
 The practice inexcusable. 
 
 The wild herd of nymphs and swains, 
 
 That thoughtless fly into the chains, 
 
 As custom leads the way. 
 
 The weakness and thoughtlessness of youth 
 are their apology, but there is no apology for 
 persons of this class, who, with the coolness of 
 philosophy, and the cupidity of avarice itself, 
 take upon themselves the vows of a married 
 life, after having entered into such stipulations, 
 as to a great extent, divest it of its interest, 
 and neutralise the ends of the appointment. 
 But let us turn from these to more pleasing con- 
 templations. 
 
 2. Our next reflection, regards the sacred 
 intimacy and indissoluble nature of the mar- 
 riage union. They, said our Lord, are no more 
 twain but one flesh. They have no separate 
 interests, nor ought they to have any; one 
 home, one heart, and one interest in temporal 
 things, is all they need; and hence, they should 
 ever cultivate that tender regard for each other, 
 which distinguished the commencement, and 
 especially the consummation of their union. 
 They are not to expect all that fancy can picture 
 of connubial felicity; but are to keep in mind, 
 that much of earthly happiness is the result of 
 forbearance and meekness, gentleness and forti- 
 tude, and those milder traits of character, which 
 
72 
 
 THE DOMESTIC CIRCLE. 
 
 Meekness and forbearance recommended. 
 
 pure religion inspires. And it is also to be kept 
 in mind, that persons often err unintentionally, 
 and wound their friends without design; and that 
 there are seasons of depression, unwatchfulness 
 and nervous gloom, which a hasty spirit would 
 censure, but which rather give special claims 
 to our sympathies and assistance, our pity and 
 our prayers. In the language of an old author, 
 6 bear then, with the faults of those about you, as 
 you expect they should bear with yours. Faults 
 which frail nature cannot well guard against, 
 and which good nature should overlook. Be 
 just to their merits, charitable to their failings, 
 and tender to their misfortunes. All other 
 ornaments fade and decay, and sorrow or age 
 makes beauiy consume away like as it were 
 a moth fretting a garment . There is only 
 one unfading beauty , one undecaying orna- 
 ment, which is of infinitely more worth than all 
 the rest, and that is the ornament of a meek 
 and quiet spirit ” Seed’s Ser. 
 
 Every other relation is to be held subordinate 
 to this; for this cause, (said our Lord,) shall a 
 man leave his father and mother, and shall 
 cleave to his wife, and they shall be one. From 
 that impressive moment in which they are pro- 
 nounced man and wife, they have no separate 
 joy or sorrow. They both drink the same cup, 
 
THE DOMESTIC CIRCLE. 
 
 73 
 
 Sacredness of marriage, 
 
 whether it be of nectar or of gall. They have 
 the same perils, the same griefs, the same plea- 
 sures and pains, 
 
 “ They share each other’s woes, 
 
 Each other’s burden bear 
 And often for each other flows 
 The sympathysing tear.” 
 
 Life is never a sunny day throughout. It is 
 Subject to clouds, and even to storms; to many 
 and painful vicissitudes, but still they are one, 
 sacredly and inseparably one. And 0 how ten- 
 der is that identity of character, interest, and 
 sympathy of flesh and soul, which sets at de- 
 fiance the rude blasts of misfortune, and remains 
 unchanged amidst the shifting scenes of this in- 
 constant world. Thus understood, ttiis certainly 
 is one of the most beneficent appointments of an 
 indulgent Providence. Here the human heart 
 has its proper point of attraction, and the full 
 tide of human sympathy is taught to ebb and 
 flow, under regulations appointed and approved 
 by heaven. 
 
 0 how sacred is that home where every word 
 is kindness, and every look affection ! Where 
 the ills and sorrows of life are borne by mutual 
 effort, and its pleasures are equally divided; and 
 where each esteems the other the more worthy. 
 Where a holy emulation abounds to excel in 
 7 
 
74 
 
 THE DOMESTIC CIRCLE. 
 
 Its blessedness. 
 
 offices of kindness, and affectionate regard. 
 Where, the live-long day, the week, the month, 
 the year, is a scene of cheerful and unwearied 
 effort to swell the tide of domestic comfort, and 
 overflow the heart with home-born enjoyments. 
 That home may be the humblest hovel on earth, 
 there heart meets heart, in all the fondness of a 
 full affection. And wherever that spot is found, 
 there is an exemplification of all that is lovely 
 and of good report among men. It is heaven 
 begun below. 
 
 In conclusion, if we would enjoy the advan- 
 tages of wealth, or endure the inconveniences of 
 poverty; if we would render youth safe, or age 
 cheerful; if we would he loved while living, or 
 affectionately remembered when dead, then let 
 us regulate our lives in regard to this institution, 
 according to the revealed will of God; and in 
 that event, we shall hereafter renew and per- 
 petuate forever in heaven, those pious affections 
 we shall have formed on earth. And after 
 having borne each other’s burdens in this vale 
 of tears, we shall share and heighten each other’s 
 felicity in the society of the redeemed, and in 
 the city of God. 
 
DISCOURSE II. 
 
 DUTY OF PARENTS. 
 
 Eph. vi. 4. “ And ye fathers, provoke not your children to 
 wrath, but bring them up in the nurture and admonition of 
 the Lord.” 
 
 One of the most sacred and honorable rela- 
 tions sustained by man, is that more prominently 
 recognised in the text. This differs essentially 
 from all those formed among men, having their 
 foundations chiefly in the calculations of interest, 
 the cravings of passion, or the suggestions of 
 policy. 
 
 It is confessedly honorable to be a friend of 
 the destitute, a benefactor of the poor, a guide or 
 an instructor of the ignorant and forsaken; a 
 judge, legislator, or civil ruler of the people. 
 But, then, there is still, even in these relations, 
 much that is remote and precarious. They do 
 do not necessarily imply habits of special inti- 
 macy or the sympathies of personal friendship, 
 and hence they are liable to be interrupted, sus- 
 pended, or even destroyed; and that under such 
 circumstances as will forever preclude the possi- 
 bility of their re-establishment. 
 
76 
 
 THE DOMESTIC CIRCLE. 
 
 Responsibilities of a Parent. 
 
 But a man once a father, is a father forever. 
 He may be subject to many and painful vicissi- 
 tudes of fortune, to loss of friends, estate, and 
 reputation. He may be exiled from the play- 
 grounds of his youth, and the sepulchres of his 
 ancestry; he may be doomed to all that is drudge- 
 like in labor, that is painful in suffering, or that 
 is loathsome in disease. He may be reduced 
 from the loftiest elevation of fame and fortune, 
 to the humblest hovel in the vale of obscurity, 
 but once a father, he is a father forever. 
 
 The ever-moving tide of earthly affairs, may 
 remove his children to a distance, the most re- 
 mote; disease may enfeeble, or accident may 
 maim ; prodigality may reduce them to want, or 
 crime incarcerate them in the gloom of a prison, 
 yea, even expose them as the devotees of vice, 
 infamously suspended on the gibbet, but still the 
 relation continues, the indestructible character of 
 the father remains as firm as when at first his 
 infant’s cries kindled parental feelings in his 
 bosom. 
 
 Hence we ought to regard the birth of our 
 children as an event having an eternity of im- 
 portance associated with it. Our children appear 
 on this stage of action, candidates for endless 
 felicity or woe. A destiny of honor or infamy, 
 of pleasure or pain, is inevitable ; be happy or 
 
THE DOMESTIC CIRCLE. 
 
 77 
 
 The subject of discussion. Difficult. 
 
 miserable, they must ; either the joys of heaven, 
 or the fires of hell, must conclude their history ; 
 and much, very much depends on parents, in 
 which of these states their children shall find 
 their ultimate and unalterable doom. 
 
 The responsibility of parents is, therefore, one 
 of fearful magnitude, and one that should be 
 most scrupulously regarded with an humble 
 dependence on the divine assistance, and a steady 
 reference to that future and eternal world, where 
 the transactions of the present life will be matter 
 of careful review, and impartial retribution. 
 With these impressions on our minds, let us ex- 
 amine our duty as it is set forth in the text. 
 
 I. Let us explain the prohibition, “ And ye 
 father’s provoke not your children to wrath.” 
 
 By wrath, here, we may understand evil in 
 general ; and to provoke, in the sense of the text, 
 to expose, to tempt, or to vex; ‘ Provoke not 
 your children to wrath,’ is therefore, a command 
 of very extensive import. 
 
 The subject here to be explained, is one in- 
 volving so many interests and parties, and so 
 much feeling, that it is difficult to place it in a 
 proper light without seeming to say more than is 
 strictly necessary, or can be fully justified by 
 7 * 
 
78 
 
 THE DOMESTIC CIRCLE. 
 
 Importance of knowing our duty. 
 
 actual experience; and parents, also, are very 
 properly jealous of their rights in their children, 
 and are instinctively fearful of any thing that 
 might inflate their minds with principles of in- 
 subordination. And far be it from me to slacken 
 the reins of parental authority, which are now, 
 most unfortunately, only too loosely held by 
 those who should “command their children after 
 them.” But after all, what we must do, on the 
 one hand, and what we dare not do on the other, 
 in order to maintain a conscience void of offence, 
 towards God and our children, is a question of 
 immense moment. And where to find the me- 
 dium ground between a criminal laxity of disci- 
 pline, and a domestic despotism; how to grant 
 our children the proper indulgence, and to impose 
 the necessary restraints, these are questions that 
 have perplexed the minds, and agitated the 
 bosom of many devoted parents. If this text 
 does not give a perfectly full and satisfactory 
 answer to these questions, it does most certainly 
 point out a line of conduct in every way, accor- 
 ding to reason, and highly conducive to domestic 
 order and filial devotion, as well as the more 
 important ends of virtue and religion. 
 
 Parents are addressed in the text; for although 
 fathers only are named, it is not because that 
 they are the only responsible party, but simply 
 
THE DOMESTIC CIRCLE. 
 
 79 
 
 Domestic oppressioo. 
 
 in view of the fact that they are the more promi- 
 nent, and ought to be the more influential in 
 the maintaining of good order in the family go- 
 vernment. Both the parents are alike interested 
 in bringing up their children in the way they 
 should go, and both are cautioned in the text, 
 not to give them needless provocation. 
 
 In our original condition, the ordinary instincts 
 of human nature would have been sufficient to 
 have insured the course of conduct here enjoined. 
 But fallen, as man now is, by sin ; perverted by 
 prejudice, and enslaved by passion, neither the 
 instincts of nature, nor the more authoritative 
 voice of God, speaking in his holy word, is suf- 
 ficient to secure that attention to children, that 
 their ignorance, weakness, want of experience, 
 and dependent condition require. How very 
 few bring them up in the way they should go ? 
 And how often are their feelings, interests, and 
 reputation, sported with as a thing of nought, by 
 an arbitrary or capricious parent? The text 
 assumes the fact, that parents may, and in some 
 instances do, provoke their children to wrath, 
 and under cover of this assumption, we proceed 
 to remark that this is done in some instances. 
 
 1. By instituting an arbitrary and oppressive 
 form of domestic government. Parents are 
 most tenderly to regard, and religiously to watch 
 
80 
 
 THE DOMESTIC CIRCLE. 
 
 Domestic oppression. 
 
 over the temper and spiritual interests and rights 
 of their children. For children have rights to 
 protection, support, education, and all the cha- 
 racter that parents can give them. And there- 
 fore, they are not to be provoked by withholding 
 these things ; or by severity, contempt, or indif- 
 ference. 
 
 But, nevertheless, there are instances in which 
 it does occur, that parents overlook these facts, 
 and apparently forget that all government, whe- 
 ther designed to regulate the interests of the 
 state, the church, or the family, is a reasonable 
 institution, arising either out of the nature or ne- 
 cessities of society, designed for the benefit of all, 
 especially of the governed ; and is, therefore to 
 be administered according to the calm dictates 
 of enlightened reason, and is not to be a mere 
 matter of caprice or despotism. Overlooking 
 these facts, I say, parents do sometimes require 
 implicit submission, not only without reason, but 
 manifestly against it. Obedience is demanded 
 as if merely for the pleasure of exercising autho- 
 rity; and it is very much to be feared, that 
 there are other cases in which parents experi- 
 ment upon the temperament of their children, by 
 compelling submission to their will, when even 
 the propriety of the act is questionable ; if, in- 
 deed, it be even lawful. 
 
THE DOMESTIC CIRCLE. 
 
 81 
 
 Children to be treated with tenderness and affection. 
 
 Let no one suppose that we design, in this dis- 
 course, to question or unsettle the authority of 
 parents. No; it is our design to secure the more 
 efficient exercise of that authority, on Scriptural 
 principles, and in such a manner as will main- 
 tain the honor of the parents, while it shall sub- 
 serve the best interests of the children. Let it, 
 then, be distinctly understood, that whatever 
 may be the extent and nature of that authority 
 with which parents are invested, they are by no 
 means irresponsible. Like every other wisely- 
 appointed government, the domestic economy is 
 subject to law, and every one intrusted with its 
 administration, is required to conform to the re- 
 vealed will of God, as the constitution under 
 which it is instituted, or abide the consequen- 
 ces of the divine displeasure. 
 
 And, therefore, although it may not be expe- 
 dient for parents, at all times, to treat their chil- 
 dren literally as equals, it certainly is highly 
 improper and reprehensible to treat them at any 
 time as slaves. Let them, at least, be regarded 
 as friends, yea, even more than friends; let them 
 be treated as what they truly are, a subordinate, 
 but an important part of their parents. Let 
 their confidence be reciprocated, and thus make 
 them respectable in their own eyes, and in those 
 of other persons, by respecting them yourselves. 
 
82 
 
 THE DOMESTIC CIRCLE. 
 
 The violation of this principle. 
 
 Children ought never to receive the impression 
 that their interests are separate from, and at vari- 
 ance with those of their parents, and hence, 
 when they are of sufficient age and experience, 
 it may be wise to allow them at least a hearing 
 on any great and important transaction, involv- 
 ing the interest of the family. Thus they will 
 be taught to regard their interests, as identified 
 with that of their parents; and to obey your 
 commands will be their highest ambition, be- 
 cause it will be their interests. 
 
 But how often is this manifest dictate of rea- 
 son and true regard to family peace and confi- 
 dence, sacrificed by an inconsiderate, though 
 well meaning parent, to a cold, suspicious and 
 repulsive love of power, in itself absurd, and in 
 its consequences, pernicious. Every thing in 
 the domestic government, is managed with a 
 dark and frowning severity. The father goes 
 in and out before his children, surrounded with 
 an air, cold as death, and scarcely less repulsive; 
 and thus, as a natural consequence, although 
 unintentional, he cramps the intellect, alienates 
 the affections, hardens the heart, and destroys 
 the enterprise of his child, who only views him- 
 self as a prisoner at large, and looks forward to 
 the period of his separation from home as to 
 the termination of a painful captivity, a year of 
 
THE DOMESTIC CIRCLE. 
 
 83 
 
 Its effects. 
 
 jubilee; home, in his mind, is always associated 
 with ideas of severity, indifference or suspicious 
 treatment; and is, therefore, cheerfully relin- 
 quished under the slenderest pretence, or the 
 feeblest hope of improvement, because it is the 
 only place on earth, where being known, he is 
 not trusted. 
 
 We do not say, nor would we even insinuate, 
 that all children, who unnaturally leave their 
 homes, exchanging the peaceful and harmless 
 scenes of the fireside for the dangers of the 
 ocean, or the bloody honors of a military life, 
 are driven by parental severity, to adopt, in 
 despair, these courses of life; no, by no means. 
 Many thus abandon themselves to every peril 
 of morals, mind and life, in the pride and per- 
 verseness of their nature, and in open opposition 
 to the remonstrances, entreaties and tears of their 
 parents, who have done all in their power to 
 invest home with the strongest possible attrac- 
 tions, and yet have done all in vain. But this 
 does by no means justify the policy of those 
 parents, who, by an unnatural and unnecessary 
 austerity, throw off their children from them, 
 and then, through a cruel pride and want of 
 sympathy, widen the distance between them- 
 selves and their own offspring, until the gulf 
 becomes impassable. “ Fathers provoke not 
 
S4 
 
 THE DOMESTIC CIRCLE. 
 
 Incautious marriages a provocation. 
 
 your children to wrath lest they be discou- 
 raged.” Col. iii. 21. 
 
 2. Another modification of this evil is in the 
 formation of rash and unkind associations, by 
 which the internal structure of the family is 
 perfectly changed. That a man is at liberty to 
 do as inclination may prompt him, in organising 
 his family, or administering the domestic govern- 
 ment, although viewed as a self evident truth, 
 is a position that we suppose, no one can main- 
 tain. The text intimates, that there are limits to 
 a father’s authority; he is not to provoke his 
 children to wrath; he is to bring them up in the 
 nurture and admonition of the Lord. And, of 
 course, he is not to originate difficulties which 
 will render the performance of these duties im- 
 practicable. 
 
 If it would be wicked or reprehensible in a 
 parent to bring into his family, as permanent 
 members thereof, persons whose minds, morals 
 and general habits of life, would be an injury 
 or an affliction to his children, as briers in their 
 sides, and as thorns in their eyes, tending to 
 abridge their privileges and alienate his affec- 
 tions from them, and thus to deprive them of his 
 protection, what shall we say of those matrimo- 
 nial alliances, formed between persons from the 
 opposite extremes of life, as well as of mind 
 
THE DOMESTIC CIRCLE. 
 
 S5 
 
 Incautious marriages. 
 
 and fortune. Marriages, by which a person 
 comparatively young, is brought into a family, 
 to sustain the relation, and exercise the autho- 
 rity of a parent, over children, at least his or 
 her equals, if not superiors, in every respect; 
 in age, information, manners and mind; and 
 who have anticipated the event, as an affliction, 
 and have protested against it, as unreasonable, 
 unnatural, oppressive and unjust. 
 
 It is deeply to be regretted, and humiliating 
 to refer to the fact, that connections of the kind 
 here referred to, are but very seldom discreet; 
 but on the other hand, it is often the case that 
 the wishes, interests and feelings of, perhaps, a 
 numerous family, are sacrificed to the blinded 
 passions of an inconsiderate parent, who rushes 
 on the attainment of his prize, in perfect forget- 
 fulness of consequences. For most unfortu- 
 nately, as a general rule, this class of marriages 
 is entered into with a manifest want of thought 
 and impetuosity of feeling, scarcely excusable 
 even in the vigor of life. 
 
 We speak not of the abstract question of mar- 
 riages between old and young persons, men of 
 fifty, and girls of fifteen; the buoyancy of youth 
 smiles at the association as ludicrous; conside- 
 rate age abhors it as unnatural, and piety de- 
 S 
 
86 
 
 THE DOMESTIC CIRCLE. 
 
 Consequences. 
 
 nounces it as sacrilegious; but we confine our 
 views to the question simply as it stands related 
 to this subject, and becomes a provocation of 
 children; and this we imagine is more frequently 
 the case than otherwise. 
 
 In how many instances such a course has been 
 attended with the most unhappy results, eternity 
 alone can tell. On the one hand, disappoint- 
 ment and disgust, and on the other a sickening 
 mortification of feeling have ensued. The fruit- 
 ful field has become a scene of desolation. The 
 evergreen of parental fondness and filial affec- 
 tion, has been displaced, and brambles and 
 briers of most poisonous thorn, have shot up lux- 
 uriantly in all the haughty pride of an unnatural 
 usurpation, where once grew the lily and the 
 rose of domestic innocence and love. The voice 
 of the turtle has died away, and the piercing 
 shriek of the midnight owl, now fills with horror 
 and alarm, that home once the abode of peace 
 and rejoicing. The sympathies of parents have 
 been diverted from their natural channels, and 
 children alienated in heart from those who gave 
 them birth, have dropped like fruit prematurely 
 ripe, from the parent stock. Strangers have been 
 called in to meddle with strife not their own, 
 family confidence has been sacrificed, and the 
 secrecies of the fireside have been given to the 
 
THE DOMESTIC CIRCLE. 
 
 87 
 
 Another method of provocation. 
 
 winds of heaven. And thus a house has been 
 divided against itself, and has come to irrepara- 
 ble desolation. 
 
 Is this a mere sketch of imagination, an idle 
 dream, having no existence whatever in fact ? 
 Would to heaven it were ; but it is a solemn and 
 humiliating truth, recorded on the tablet of many 
 a bleeding heart. 0 what numbers have sought 
 the darkest solitude, and even courted the silence 
 of the grave, as a refuge from the soul wither- 
 ing sorrow of such painful recollections. 
 
 3. As another method of provocation, we 
 mention cruel or unnatural punishment. We 
 have now more particularly reference to those 
 forms of punishment that are prospective in 
 their bearing, and unalterable in their results. 
 
 That it is not only allowable, but also strictly 
 necessary, that parents should correct their chil- 
 dren, in given cases, will be disputed by none 
 who regard either the authority or examples of 
 the Holy Scriptures; “ For foolishness is bound 
 up in the heart of a child, but the rod of correc- 
 tion will drive it far from him.” Prov. xxii. 15. 
 It is manifestly, therefore, not less a dictate of 
 reason and of affection, than a precept of reli- 
 gion, to enforce authority even with stripes, 
 u Chasten thy son while there is hope, and let 
 not thy soul spare for his crying.” Prov. xiv. 18. 
 
88 
 
 THE DOMESTIC CIRCLE. 
 
 Arbitrary distinctions. 
 
 But then they are never to substitute a sceptre 
 of iron for the rod of parental chastisement. 
 
 If a judge, who inflicts the penalties of the 
 law, merely to vent his personal ire, or to avenge 
 personal wrongs, is justly held in abhorrence by 
 every good and honest man; is not that parent 
 highly reprehensible who pours his boiling 
 wrath upon his child in abusive speech and cruel 
 blows, and endeavors to extenuate or justify 
 his conduct, under the plea of an unusual ex- 
 citement of passion. Surely with such an ex- 
 ample, a child can scarcely be otherwise than 
 vicious. And most certainly, parents ought to 
 remember, that with such an accumulation of 
 poison in the fountain, evil must be expected 
 in the stream. “ Doth a fountain send forth at 
 the same place, sweet water and bitter; can the 
 fig tree, my brethren, bear olive berries, either a 
 vine figs?” James iii, 11, 12. But to place this 
 view of the subject in its proper light, we re- 
 mark that a parent’s displeasure is manifested i p 
 some instances, 
 
 1. By creating an unnatural and arbitrary 
 distinction between his children; in which one 
 is, without any sufficient reason, made subordi- 
 nate to another, and thus one is elevated and 
 another depressed. One is treated as a person of 
 distinction, the other as a mere drudge ; the one 
 
THE DOMESTIC CIRCLE. 
 
 89 
 
 Absurd method of education. 
 
 is caressed, the other held off and neglected; the 
 one is denominated, “ my dear son,” the other, 
 “that boy, that dull fellow;” the first is clad in 
 a princely coat of many colors, the other is a 
 keeper of the herds. All of which tends to break 
 the spirit of the neglected, and to inflate with 
 pride, the mind of the pampered child, and to 
 lay deep and broad the foundations of dark or 
 cruel envy and jealousy, if not of incurable strife. 
 Of the truth of this sentiment, we have a most 
 thrilling illustration in the histories of Jacob and 
 Esau. (See Gen. xxvii.) And of Joseph and 
 his brethren. (See Gen. xxxviii.) These his- 
 tories read a lesson of most startling import to all 
 parents on this abuse of their authority, but 
 2. In other cases, a father’s displeasure is 
 made known by withholding the means of edu- 
 cation and improvement ; or by what is nearly 
 the same thing, crossing the natural inclination 
 of the child, and by forcing the whole current of 
 his thoughts, and the full tide of his feelings to 
 ebb and flow in a channel for which nature never 
 designed them. The child is held down to a 
 course of life, a description of study or of busi- 
 ness, for which he is not only without natural 
 inclination or fitness, but for which he actually 
 possesses strong constitutional antipathies ; and 
 yet to complete the provocation, improvement is 
 8 * 
 
90 
 
 THE DOMESTIC CIRCLE. 
 
 The principle here laid down, reasonable. 
 
 demanded under pain of parental displeasure. 
 And thus it frequently happens that parents, in- 
 stead of inquiring into the natural capabilities of 
 their children, and regulating their demands ac- 
 cordingly, institute the same modes of instruc- 
 tion, and impose the same forms of discipline on 
 all, however numerous the family. No regard 
 is had to the natural variety in the original cha- 
 racter of their minds, their modes*of thought, and 
 habits of feeling; circumstances never to be over- 
 looked in training up our children for the active 
 scenes, and increasing responsibilities of life. 
 
 The principle here laid down is one that is 
 almost universally acted upon in other affairs of 
 infinitely less importance. Men do not apply 
 the same process of cultivation to soils, essen- 
 tially different, and much less do they expect 
 from them the same description of produce. 
 And why then, should they attempt to force the 
 human mind against the law of its own nature, 
 and especially as it is well understood to be a 
 principle contrary to all analogy, and manifestly 
 at variance with the acknowledged appoint- 
 ments of heaven? With as much reason might 
 we expect the feathered tribes of the air to per- 
 form the labor of beasts of burden, or the quad- 
 ruped tenants of the field to fly at large in the 
 expanse of heaven, as our children to make 
 
THE DOMESTIC CIRCLE. 
 
 91 
 
 The worst form of parental severity. 
 
 proficiency in those things, for which nature never 
 designed them, and for which they have not the 
 requisite capacity. It is, therefore, a heavy 
 provocation to impose on them such a course of 
 life, and especially to enforce it by harsh and 
 penal considerations. 
 
 3. Another form of parental severity, and still 
 more reprehensible because apparently more 
 vindictive, is that by which a father (as far as 
 in him lies) dooms his child to penury and 
 want , for, perhaps, a trivial offence ; or one in 
 which, peradventure, he has followed his paren- 
 tal guides. The name of the offender is stricken 
 from the family records. He is not recognised 
 in the will ; he is overlooked in the distribution 
 of the estate, and thus the mark of a father’s 
 curse is set upon him, and the child is sent out 
 from the presence of his parent, like Cain, to be 
 a fugitive in all the earth. 
 
 Most certainly this is, of all parental punish- 
 ment, the most unwarrantable. Some may ask, 
 “has not a man to do as he will, with his own 
 property?” I answer, that no man has an abso- 
 lute right to any thing in his possession. He is 
 but a steward of the manifold mercies of God; 
 and in the order of heaven holds his property for 
 the benefit of others, his own family first of all; 
 and further, it is required of a steward that a 
 
92 
 
 THE DOMESTIC CIRCLE. 
 
 The worst form of parental severity. 
 
 man be found faithful. But can any man, after 
 having been instrumental in bringing children 
 into this world of sickness, labor, and sorrow, 
 leave them, intentionally, without the help that 
 they need, and that he has it in his power to 
 afford them, and still be accounted faithful? 
 Most certainly not. Has he a right to bestow 
 his substance on others, and leave them naked, 
 destitute, and friendless; the more so because 
 unbefriended by him ? Where is his right ? In 
 what section of the divine law ? On what page 
 of the sacred volume? In what example of the 
 saints of God, precept of religion, instinct of 
 nature, or amiable affection of the human heart? 
 Is it not, then, I ask, as in the presence of the 
 final judge of all men, is it not an assumed 
 right, arbitrarily exercised to gratify a vindictive 
 passion ? 
 
 Parents ought to remember, that no person has 
 any assurance either in religion, nature, or obser- 
 vation, when he enters the sacred relation of a 
 married life ; that in the event he should become 
 a father, his children will be all according to 
 some pleasing dream he may have entertained 
 of domestic order and filial devotion. He ought 
 rather to consider that his children appear on 
 this stage of action, with a nature morally dis- 
 eased, and biassed to evil, and, like all others, 
 
THE DOMESTIC CIRCLE, 
 
 93 
 
 A special consideration for parents. 
 
 liable to be involved in ruin. And that God re- 
 quires it at his hand, to do all in his power to 
 counteract the native inclination of his children 
 to vice, and to train them up for virtue and 
 heaven. And let that parent also bear in mind, 
 that under God, those children received their 
 existence from him. Their original disposition, 
 their early impressions, their want of education, 
 and all the elements of their intellectual and 
 moral character from him. And if these are not 
 as nicely adjusted, and as evenly balanced as he 
 could wish, it is not more the misfortune of the 
 parent, than it is of the child. Let him, there- 
 fore, be long suffering and gracious ; let him 
 cure what he can, pardon what he may, and 
 pity what he cannot cure; if not before, yet on 
 the bed of death, let him show mercy to his 
 child, and not expend his latest energies in anger 
 on his own offspring; or will that father rather, 
 while his own soul is entering tremblingly into 
 the eternal world, looking up to heaven and sup- 
 plicating God for mercy in the pardon of his own 
 sins, still refuse the exercise of compassion to his 
 own son or daughter. With one hand extended 
 to God imploring help and salvation, will he 
 with the other strike with undying pain, his 
 erring child, after having cast him off in life, 
 while he still exerts his dying strength to blast 
 
94 
 
 THE DOMESTIC CIRCLE. 
 
 Step-fathers and guardians. 
 
 him from the tomb ? Can any one hope that the 
 judge of all will say in view of such a transac- 
 tion, “ well done thou good and faithful servant, 
 thou hast been merciful, thou shalt have mercy, 
 enter thou into the joy of thy Lord.” Will he 
 not rather say, “ whose blood is that upon thy 
 hands, and where are the souls entrusted to thy 
 care ?” 
 
 “ Fathers provoke not your children to wrath.” 
 Consider their ignorance, the acknowledged per- 
 verseness of human nature, the possibility that 
 you do not understand the reasons of their con- 
 duct, and the still more humiliating probability 
 that you are unintentionally the cause of their 
 error. Provoke them not; bear in mind that 
 they also are rational and immortal beings, and 
 that they have a temperament of their own, 
 and that they can no more be made to think in 
 every thing like yourselves, than they can be in- 
 vested with your powers of thought and feeling. 
 
 Such is the voice of God to fathers, and as a 
 matter of course to all who sustain the relation 
 of head to the family circle, whether denomi- 
 nated father, step-father or guardian. We men- 
 tion step-father and guardian together, because 
 that they not unfrequently meet in the same 
 person, and often meet honorably; but there are 
 other instances in which the one is only made 
 
THE DOMESTIC CIRCLE. 
 
 95 
 
 Step-fathers and guardians. 
 
 the medium of approach to the other; and the 
 man marries the mother, that he may plunder 
 the child. If not, why does he immediately 
 begin to squander their property, nor desist until 
 it is exhausted. 0 refinement in cruelty ! the 
 lion defends the inmates of his own lair, but 
 this monster drives from the fire-side of their 
 own father, the playgrounds of their youth, and 
 all the tender associations of childhood, the chil- 
 dren of his own wife; and did he not know that 
 these children were a part of his wife, that she 
 gave them birth, watched their infant slumbers, 
 and with all the untold fondness of a mother’s 
 soul, smiled whenever they smiled, or mingled her 
 tears with theirs? And does he not know that 
 even now her watchful spirit lingers along their 
 path, numbering their sorrows, and detesting 
 their persecutor? For in the nature of things, 
 no genuine mother can love the oppressor of 
 her child. 
 
 Whatever, therefore, may be the particular 
 form of the relation, father, step-father or guar- 
 dian, the obligation is a plain one; and nature 
 and religion require that it should be most scru- 
 pulously complied with; nor can any man hope 
 to live in honor or die in peace, who is guilty of 
 its violation. With these remarks on the prohi- 
 bition, we turn to consider 
 
96 
 
 THE DOMESTIC CIRCLE. 
 
 The injunction. Children to be brought up. 
 
 II. The injunction, “ But bring them up in 
 the nurture and admonition of the Lord.” 
 
 1. Bring them up in the nurture of the 
 Lord. They are to be brought up, they are 
 not to be left to grow lip wild like the vine that 
 wastes its strength in idle wanderings, amidst 
 the underwood of its native thicket. They are 
 to be brought up as plants of immortal value, 
 which, with proper cultivation, will become 
 trees of righteousness, and ultimately pillars in 
 the temple of God. Let them be brought up 
 not as mere things of family pride or parlor 
 decorations, but as rational and immortal beings 
 who are now forming their destiny for everlast- 
 ing pleasure or pain. 
 
 They must be brought up in the nurture of 
 the Lord; that is, in the discipline of the 
 Lord: they are to be placed under rule, and 
 to be made subject to the restraints of reason 
 and religion. The word of God is most clearly 
 a system of intellectual as well as moral re- 
 straint. It not only interdicts all communion 
 with whatever is positively wrong, but also 
 with every thing that is of even doubtful cha- 
 racter. 
 
 The disciplinary regulations of the New Tes- 
 tament are with special reference to the interests 
 of morality and religion. For man was not 
 
THE DOMESTIC CIRCLE. 
 
 97 
 
 Nurture of the Lord. 
 
 only made for thought, hut for thoughts on 
 heaven, eternity and God. The discipline of the 
 Lord is to direct his mind to the contemplation 
 of these sacred and hallowing subjects, and to 
 sustain him under their overpowering realisa- 
 tion. Taken up as we too generally are with 
 the things of this life, we view, as a matter of 
 vast moment, the means by which a fortune 
 may be amassed, a city regulated or a nation 
 governed. But God has made man for holier 
 and more exalted pursuits than these ; pursuits 
 that grasp the interests of both worlds, securing 
 all that is really good, in time or grand in eter- 
 nity; and hence he has placed him in the midst 
 of means the most ample, and motives the 
 most stirring, to turn the unbroken energies of 
 his soul, to such a course of thought and action, 
 as will ensure rectitude of conduct in this life, 
 and endless blessedness in that to come. And 
 these means and motives belong essentially to 
 the nurture or discipline of the Lord. 
 
 But if we would secure to our children all the 
 advantages of gospel discipline, examples, and 
 instruction, we must place them under reason- 
 able restraints; and as on the one hand we are to 
 avoid a criminal harshness, so on the other, we 
 are not to indulge in a doting fondness, perhaps 
 equally pernicious. The proper landmarks be- 
 9 
 
98 
 
 THE DOMESTIC CIRCLE. 
 
 Children to be restrained in their amusements. 
 
 tween childhood and mature age, are not to be 
 removed, and much less can the natural distinc- 
 tion between parent and child in the family 
 circle, be broken down, without shaking the very 
 foundations of civil order, and throwing society 
 into confusion. 
 
 Children are to he restrained in their amuse- 
 ments . Most of the more fashionable resorts, 
 and great centres of pleasure, are little, if any 
 better than whirlpools of vice and corruption ; 
 the mere charnel house of virtue and principle. 
 What is the moral character of our Sabbath day 
 excursions, now so much in vogue ? What the 
 moral effect of those various exhibitions of hu- 
 man daring, so incessantly lauded in the public 
 prints, and more immediately adapted to impress 
 the juvenile classes of society? Is it too much 
 to say of all these, that so far as virtue and re- 
 ligion are concerned, the effect is evil, “only 
 evil, and that continually.” And yet, alas ! how 
 many parents professing the religion of Christ, 
 extend to these forms of vice, a regular and 
 almost systematic patronage. They would 
 tremble to see their children sporting on a preci- 
 pice, or engaged in mirthful pastime on a den of 
 serpents ; and yet they encourage them to frolic 
 on eternity’s dread brink, unapprehensive ; and 
 even afford them the means of amusements in- 
 
THE DOMESTIC CIRCLE. 
 
 99 
 
 Restrained in their reading. 
 
 finitely hazardous ; such as of necessity pollute 
 the imagination, inflame the passions, and 
 weaken the force of moral obligations. The pa- 
 rents, it may be, are regularly at their place in 
 the house of God, but where are the children ? 
 Perchance sitting in the seat of the scorner, clap- 
 ping in the theatre, or engaged in scenes of rev- 
 elry, banqueting and abominable licentiousness. 
 And who affords^ the means, who provides the 
 outfits for these daring and dissolute freaks of 
 youthful madness ? Let such parents as feel the 
 point of these interrogatories, answer them to 
 God and their own consciences. Before we dis- 
 miss this thought, however painful, we may refer 
 to the fact, that these remarks are, unfortunately, 
 only too appropriate to even some ministers of 
 the Gospel, who exercise no more restraint over 
 their children than if it were not a part of scrip- 
 tural discipline. Let them call to mind that it 
 was the sin of Eli that he did not restrain the 
 young men. (See 1 Sam. iii, 13.) 
 
 Again: Children are to he restrained in their 
 reading . A bad book is scarcely less to be 
 avoided than a bad man, for vice is not only 
 communicative by personal intercourse with the 
 wicked, but the moral infection is also received 
 by occasional intercourse with their principles, 
 just as the leprosy was as really contagious in 
 
100 
 
 THE DOMESTIC CIRCLE. 
 
 Restraint in their reading. 
 
 the apparel as in the person of the diseased. 
 And let it also be remembered, that it is not 
 only those works confessedly irreligious and 
 vicious in their tendency, that are to be avoided; 
 those high wrought and overcharged descrip- 
 tions of men and things contained in most works 
 of fiction, to say nothing of their ultimate ten- 
 dency in most instances to an immoral effect, is 
 reason of sufficient force, why every parent who 
 values the intellectual and moral health of his 
 children, should exclude these things from his 
 family circle. 
 
 But is this the policy actually adopted by all 
 or even the greater number of professing pa- 
 rents? What is the more prominent volume on 
 the centre table ? Is it not some splendid An- 
 nual, Souvenir, or Token, in most instances, 
 with just enough of religious verse and prose to 
 make it not positively bad, or at best but reli- 
 giously inclined. A thing of mere nominal 
 worth, but of actual disservice to the cause of 
 truth. Instead of these, let parents place before 
 their children books of intrinsic value, such as 
 afford a clear and scriptural view of the duties 
 and privileges of a religious life, and maintain- 
 ing in all their native vigor, the distinctive fea- 
 tures of the parent’s creed. Such, at least, is the 
 course most natural to those parents who have 
 
THE DOMESTIC CIRCLE. 
 
 101 
 
 Restrained in their society. 
 
 experimental proof of the verity of those things 
 which they believe. The affected liberality of 
 those Christian parents, who refuse to prepossess 
 the minds of their children in behalf of their 
 own religious opinions, arises, it is to be feared, 
 in most instances, more from the want of any 
 well-digested views on this question, or proper 
 sense of its importance, than from an unusual 
 elevation of mind or extent of charity. 
 
 Children are to be restrained in their society; 
 and if we are careful to guard the two points 
 already mentioned, we shall find but little diffi- 
 culty in securing this also. Our reading and our 
 recreation, mostly determine our society. The 
 one affords materials of thought, the other, the 
 outlets of feeling; and hence we may be morally 
 certain, that if we accustom our children to form 
 such habits, as blend useful instruction with in- 
 nocent amusement, enlightening the understand- 
 ing and improving their moral sense while 
 opportunity is given to develope their powers of 
 invention, they will form such connections and 
 associations in life as will be honorable to them, 
 and gratifying to ourselves; but if we allow, and 
 much more if we encourage, them to follow 
 those false lights — fictitious writers, 
 
 “ That lead to bewilder and dazzle to blind,” 
 
 they will find a corresponding level and of 
 9 * 
 
102 
 
 THE DOMESTIC CIRCLE. 
 
 A special restraint. 
 
 course will take but little interest in any thing, 
 however true, solemn or holy, that is not pre- 
 sented to them in all the gaudy drapery of the 
 most exuberant imagination. If they are pleased, 
 the minister of Christ must appear in the temple 
 of God with the airs and action of some child of 
 fashion. They will listen to the ministers of the 
 gospel, not as ambassadors of Christ, who show 
 unto men the way of salvation, but merely as 
 oratorical declaimers, and will judge of their 
 worth not by the importance of the truths they 
 inculcate, or their personal piety or zeal for God, 
 but by 
 
 The well turn’d period and the well tun’d voice, 
 
 With all the lesser ornaments of phrase. 
 
 Their society will correspond with their senti- 
 ments; evil communications will corrupt what 
 may still remain of good manners, and we shall 
 have the deep and unutterable affliction to 
 witness our fondest hopes a miserable desola- 
 tion. 
 
 Here it may be important also to remark that 
 children are not to be initiated into those un- 
 happy jars and collisions, which one family may 
 have with another in the transaction of business 
 or in the affairs of the church. These are 
 topics that they are not prepared to appreciate, 
 nor have they any right to know them. We 
 
THE DOMESTIC CIRCLE. 
 
 103 
 
 Parental indiscretion. 
 
 should not arraign and scrutinise the character 
 and official acts of public men in the presence of 
 our children, unless in very special cases. Nor 
 is it wisdom to make them acquainted even 
 with all our own difficulties, before they are 
 prepared by age and experience to render 
 efficient aid either in removing or sustaining 
 them. 
 
 But we, says an inconsiderate father, keep no 
 secrets in our family, and proceeds forthwith to 
 detail in the hearing of his children, the rumors 
 of the neighborhood, the difficulties of the 
 church, suspicions of private character or of 
 official conduct, whether founded in justice or 
 gotten up by malignity. What one has sur- 
 mised, and another has reported, is related in the 
 family circle as probable and is received by the 
 children, as undoubtedly true. In some cases 
 the general character of the church, the particu- 
 lar standing of individuals, the qualifications of 
 church officers, and not unfrequently the talents, 
 piety and usefulness of Christian ministers pass 
 in review before these fireside tribunals. In- 
 vidious comparisons are instituted, ungenerous 
 insinuations are indulged in, unkind, if not un- 
 merciful decisions are pronounced on some, and 
 inflated and high wrought encomiums are be- 
 stowed on others, with little or no regard to 
 
104 
 
 THE DOMESTIC CIRCLE. 
 
 Its natural results. 
 
 truth or righteousness or any thing but their 
 own blinded partialities, and in all this the chil- 
 dren are allowed to be prominent actors, under 
 the cover of parental example and authority. 
 
 Does any one inquire what are the results of 
 such indiscretion? I answer, precisely what 
 might have been anticipated. The children are 
 led to regard the ministers of Christ, and even 
 the church of God which he purchased with his 
 blood, as subjects, at best of but secondary im- 
 portance and as having very slender claims on 
 either their veneration or obedience. Their 
 minds have been warped from the truth and 
 they have turned skeptic, secretly questioning 
 the piety of their parents; and, openly denounc- 
 ing as hypocrisy the religious profession of 
 others, they have turned their backs upon the 
 church of Christ as a system of fraud and impo- 
 sition, and have scorned the ministers of the 
 Lord Jesus, as the interested agents of the insti- 
 tution. This we suppose to be one of the chief 
 reasons, why in so many instances the children 
 of religious parents are seen standing in the 
 way of sinners, if not sitting in the seat of the 
 scorner. We should therefore bring up our 
 children in the nurture or discipline of the Lord; 
 Let them be subject to the restraints of reason 
 and religion. 
 
THE DOMESTIC CIRCLE* 
 
 105 
 
 Tendency of discipline. 
 
 These restraints are, in every way, 1 congenial 
 with our nature ; they do no violence to the 
 powers of genius, nor cramp the energies of in- 
 vention ; they do not overburden the memory 
 nor disable the moral sense ; they rather assign 
 to every power in the human constitution its ap- 
 propriate division of labor, and sustain them in 
 the exercise of their natural functions. They 
 call off the mind from all that is merely earthly 
 and sensual, and raise it to the most pure and 
 elevated themes of contemplation. They purify 
 the fountains of thought and feeling, and in- 
 crease the means and strengthen the power of 
 motive to improvement, because they open to 
 the mind, the boundless future, and inspire the 
 soul with exultation in hope of immortality. 
 Under the action of this discipline, reason rises 
 to her proper element, and enters upon scenes of 
 undecaying beauty. Here it is permitted to 
 drink freely from the river of life, and here while 
 its energies are strengthened by exercise, and 
 emboldened by adventure, they are purified by 
 prayer. And thus the whole man stands forth 
 to the admiration of angels, in all the majesty of 
 a thinking being, and little less than a spirit of 
 the skies. But, 
 
 2. We are to bring them up in the admoni- 
 tion of the Lord; that is, in the instruction or 
 
106 
 
 THE DOMESTIC CIRCLE. 
 
 Children to be brought up in the admonition of the Lord. 
 
 doctrine of the Lord. In general we may re- 
 mark, that children should be brought up to 
 some useful end. If we. would have them 
 respected, we must endeavor to render them 
 useful members of society; valuable not so much 
 for what they have as for what they do. They 
 should be brought up to habits of industry and 
 carefulness. 
 
 Parents should avoid as a most dangerous 
 error, that silly pride that refuses their children a 
 practical knowledge of some useful business, 
 merely because they have a fortune to bestow 
 upon them. The instances are not rare in which 
 men have died in poverty, simply because their 
 parents left them rich; while others have hono- 
 rably attained to affluence and distinction in the 
 world, who did not enjoy these advantages. 
 Whatever, therefore, may be the favors parents 
 may have it in their power to bestow on their 
 children, they should never, by any means, do 
 away the necessity of personal exertion, for even 
 exercise gives character, and industry is favo- 
 rable both to wealth and religion. 
 
 But we are to bear in mind, that whatever 
 comfort or decoration, it may be proper or neces- 
 sary to provide for our children in the present 
 life, and whatever instruction, it may be neces- 
 sary to confer, to render them useful members 
 
THE DOMESTIC CIRCLE. 
 
 107 
 
 They are to be subjects of religious instruction. 
 
 of civil society, it is the sole and the higher inte- 
 rests of the future world that claim our chief 
 attention. If we can place them on a level with 
 the more fortunate of their associates, or give 
 them an outfit in the world, it may be well; but 
 even then we shall have accomplished but little 
 in securing the great end of their being, and in 
 preparing them for the vision of God, and the 
 society of angels. They must be brought up in 
 the nurture and admonition of the Lord. 
 
 1. They are to be the subjects of religious 
 instruction . — From the revealed will of God, as 
 the great reservoir of religious truth and moral 
 rule, we are to bring those refreshing streams of 
 spiritual health, that shall give fertility and love- 
 liness to the otherwise arid wastes of the human 
 mind. The word of God is to form the great 
 centre of all their intellectual operations, as well 
 as the controlling power of their whole lives. 
 To this their minds are to be directed as a sure 
 and unerring guide, amidst the darkness and 
 confusion of this life — a light that sheds its cheer- 
 ing rays on all the obscurities of our earthly pil- 
 grimage, and also brightens with its radiance the 
 valley of death. (See Psa. xxiii, 24.) 
 
 They are to be brought up in the knowledge 
 of the only true God, and Jesus Christ whom he 
 hath sent to be the Saviour of the world. Teach 
 
103 
 
 THE DOMESTIC CIRCLE. 
 
 Teach them both the theory and practice of religion. 
 
 them to read the Scriptures of truth, and to read 
 them as the words of the living God. Read them 
 with and to them, and encourage those artless but 
 pertinent inquiries youth is wont to institute, by 
 the affectionate, easy, and familiar illustrations 
 of whatever may be obscure or difficult to their 
 understanding. And thus lead them on from 
 the mere elements of Christian doctrine, to things 
 more difficult to be understood. “ So shall they 
 become wise unto salvation, and mighty in the 
 Scriptures of truth.” 
 
 The practical nature of religion must be pro- 
 minently exhibited, and deeply impressed on 
 their minds. They must be given to feel the 
 obligation they are under to venerate the insti- 
 tutions of the Most High. Teach them to keep 
 the Sabbath of the Lord, not merely as a day of 
 relaxation from business or of friendly inter- 
 course with their relations ; and least of all as a 
 day of festivity and mirth. Teach them to keep 
 it holy unto the Lord their God. Read to them 
 the decalogue, show its claims, the consequences' 
 of its violation. Explain the solemn nature of 
 an oath, or any appeal to God. The heinous- 
 ness of hypocrisy and falsehood ; of envy and 
 slander, injustice and oppression. Show them 
 the reasons of obedience to the civil ruler, and 
 what it is that constitutes a good citizen. Cause 
 
THE DOMESTIC CIRCLE. 
 
 109 
 
 The necessity of experience. 
 
 them to venerate the house of God, his worship, 
 and his ministers; and never allow them to speak 
 lightly of their seniors in age or in office. Defend 
 them against the impression that the house of 
 God is merely a place of fashionable resort, and 
 the Sabbath a day of more than ordinary vanity, 
 pride, and display. Teach them that God tries 
 the hearts of men, and that it is the moral con- 
 dition of the heart which renders us pleasing or 
 displeasing, in his sight. That our true wisdom 
 and happiness is to understand and perform our 
 duty. 
 
 But even all this will fail to secure the end 
 proposed, unless we bring our children to expe- 
 rience the renewing power of divine grace . 
 The foundations of evangelical morality are laid 
 not in intellectual improvements, but in spiritual 
 regeneration, in the destruction of the carnal 
 mind. “ We cannot hope to gather grapes of 
 thorns, or figs of thistles. The tree must be made 
 good.” Matt, vii, 16, 17. Education may de- 
 velope and discipline the mind, society polish 
 their manners, and reading and study enrich 
 them with all that is valuable in literature and 
 science. But still the corrupt fountain will send 
 forth its putrid streams, and the untamed pas- 
 sions of the heart, like unclean birds of evil 
 omen, will ever and anon, fly abroad, an alarm- 
 10 
 
110 
 
 THE DOMESTIC CIRCLE. 
 
 Parents are to instruct their children. 
 
 ing presage of prodigality and crime. And as it 
 is only by the renewing power of the Holy Spi- 
 rit of God, that these evil principles and propen- 
 sities of our nature, can be subdued and de- 
 stroyed, and that the affections can be directed to 
 their proper object, and that conscience can be 
 made to execute the trust of an ever watchful 
 sentinel over the immortal interests of man; so 
 our children should be taught to seek it of God 
 in all the earnestness of prayer and simplicity of 
 faith. We should press home upon their hearts 
 the simple but momentous truth, “ Ye must be 
 born again.” Thus are we to bring them up in 
 the nurture of the Lord. 
 
 2. This instruction is to be given by parents ; 
 “ and ye fathers bring your children,” &c. No- 
 thing but incapacity can relieve parents from this 
 obligation; for whatever forms of public instruc- 
 tion it may have pleased God to institute for the 
 benefit of mankind generally, he has uniformly 
 insisted on the faithful discharge of this duty, as 
 one of paramount importance. It formed one of 
 the leading excellencies in the character of Abra- 
 ham, 66 That he would command his children 
 and his household after him, to keep the way of 
 the Lord, and to do justice and judgment.” 
 (Gen. xviii, 19.) And this principle was so in- 
 corporated with the institutions of the Jewish 
 
THE DOMESTIC CIRCLE. 
 
 Ill 
 
 They should do it cheerfully. 
 
 Church, as to be one of its prominent glories. 
 (See Deut. vi, 6, 7.) “ And the words that I 
 command thee, shall be in thy heart, and thou 
 shalt teach them diligently unto thy children, and 
 shalt talk of them when thou sittest in thine 
 house, and when thou walkest by the way.” — 
 (See also Psa. lxxviii, 3. 8.) 
 
 Parents should give this instruction cheerfully , 
 and never think the time uselessly expended, 
 that is appropriated to the moral, mental and 
 religious cultivation of their children. Better 
 neglect all beside than these, for ultimately chil- 
 dren are every thing to their parents. (Psa. 
 cxxvii.) “ Children are an heritage of the Lord; 
 as arrows are in the hand of a mighty man, so are 
 children of the youth,” &c. It is a poor business 
 to attend to the accumulation of a fortune for 
 our children, and neglect their education. It is 
 as if a man would gather straws, and scatter 
 precious stones. Let parents but cultivate the 
 minds and morals of their children, and in a 
 great majority of cases, they will reap a hundred 
 fold. (See Prov. xxii, 6.) “ Train up a child in 
 
 the way he should go, and when he is old he 
 will not depart from it.” In the morning let 
 them plant the seeds of knowledge, and in the 
 evening not withhold their hand, seeing they 
 know not whether shall prosper, either this or 
 
112 
 
 THE DOMESTIC CIRCLE. 
 
 It should be done affectionately and consistently. 
 
 that, or whether they both shall be alike good, 
 Eccles. xi, 6. 
 
 This instruction should be given affection- 
 ately . Sympathy and condescension are attri- 
 butes of character essential to every teacher, and 
 especially to a parent. Things are to be brought 
 down to the capacities of children, and should 
 frequently be sanctified with prayer. Things 
 spiritual can be explained by reference to things 
 natural, and their minds may, by an easy and 
 impressive transition be led from the contempla- 
 tion of this world to that which is to come. On 
 all your well meant efforts, ask the special bless- 
 ing of God, so shall your sons grow up as olive 
 plants round about your table, and your daugh- 
 ters be as corner stones polished after the simili- 
 tude of a palace. Psa. cxliv, 12. 
 
 This instruction is to be given consistently . 
 Our children are to understand that it is a sub- 
 ject of immense moment; that the cultivation of 
 the mind, the formation of correct habits, acting 
 from proper principles to worthy ends are not 
 things of secondary import. But that these are 
 the very basis of all that is valuable in human 
 nature. And, hence, their minds are to be held 
 to some point, and they are to be urged forward 
 as they can bear, in the prosecution of some en- 
 terprise, that can be turned to good account* 
 
THE DOMESTIC CIRCLE. 
 
 113 
 
 Enforced by authority and example. 
 
 either as matter of intellectual embellishment or 
 practical utility. 
 
 This instruction is to be enforced by authori- 
 ty . Parents are to command, and children are 
 required to obey, for such is the will of God. 
 “ Children obey your parents in the Lord.” 
 Eph. vi, 1. Parents are not merely to advise 
 their children, they must do their utmost to 
 enforce their regulations. (See Prov. xxix, 15.) 
 “The rod and reproof give wisdom.” Verse 
 xvii. “ Correct thy son and he shall give thee 
 rest, yea, he shall give delight to thy soul.” Such 
 is the appointment of God, the voice of reason 
 and of experience. 
 
 This instruction is to be enforced by example . 
 If parents are kind and affectionate, ready to 
 assist and serve each other; if they are industri- 
 ous, economical, neat in person and attentive to 
 business, faithful to meet their engagements, 
 and generous to relieve the distressed, it is 
 morally impossible that the influence of their 
 example should be entirely lost on their children. 
 The great fault with most parents in this parti- 
 cular is, that they do not make their example 
 sufficiently prominent. Children love something 
 strongly marked: something clear and unequivo- 
 cal: and because this is not found as generally 
 as it ought to be, religious example has not its 
 10 * 
 
114 
 
 THE DOMESTIC CIRCLE. 
 
 Conclusion. 
 
 proper influence upon them. Therefore, let 
 your light so shine before your children, that they 
 seeing your good works may glorify your Father 
 $ which is in heaven. Mat. v, 16. But to con- 
 clude these reflections, we may advert, 
 
 1. To the pernicious consequences which 
 most generally attend the violation of the in- 
 structions contained in the text . It has become 
 almost an adage, that cruel parents have vicious 
 children; and although not true in every case, it 
 is perfectly reasonable that it should be. For if 
 children behold their natural guardians and pro- 
 tectors not only indifferent to their interests, but 
 also arbitrary, cruel and oppressive, how can it 
 be otherwise, than that they should regard their 
 own home as a place of punishment, and leave 
 it for an asylum among strangers? Or abandon 
 themselves to the dominion of passion, of preju- 
 dice and crime? Similar results will attend a 
 form of domestic government too lax in its regu- 
 lations or inefficiently administered. For the 
 worst of despotism is when every one is permit- 
 ted to do as seemeth right in his own eyes. 
 
 Provoke not your children to wrath; give 
 them a wholesome example, reasonable disci- 
 pline, the means and opportunity of improve- 
 ment, as far as is in your power; and as you 
 require the homage of their affections, let them 
 
THE DOMESTIC CIRCLE. 
 
 115 
 
 Conclusion. 
 
 have the light of your countenance. Recipro- 
 cate their confidence, and increase the ardor of 
 their affection, by manifesting the sincerity and 
 activity of your own. Never cast your children 
 carelessly upon the world, to encounter and con- 
 tend with its adverse scenes unsustained by your 
 counsel or co-operation. No father should ever 
 say, “ I had no education, no help, no opportu- 
 nities, and I have got on in the world ; my chil- 
 dren are no better than I, let them do as I have 
 done before them.” To say that such language 
 is inexcusable , is not enough, it is grossly un- 
 natural . Parents should rather give their chil- 
 dren all the character they can, whether it rest 
 on property, education, or moral worth. And in 
 most cases where this is done, if children are not 
 wise, they will be virtuous; if they are not great, 
 they will be good. And in any event, the pa- 
 rents will be clear before God, having done their 
 duty in this thing. 
 
 Again, avoid all unseemly epithets, institute 
 no unkind and mortifying comparisons, between 
 your own children and those of other persons. 
 Remember they are not the less yours, because 
 their capabilities are slender. Therefore do not 
 venture thus to despise the work of God, and to 
 treat with indifference them to whom you should 
 extend the greater sympathy. Never forget that 
 
116 
 
 THE DOMESTIC CIRCLE. 
 
 Conclusion. 
 
 whatever may be the grade of mind allotted 
 your children, they are placed by the appoint- 
 ment of God, under your protection, and that he 
 has made it your duty to watch over, uphold, and 
 educate them according to your ability, and that 
 for this he holds you responsible to his bar. 
 
 2. We refer, finally, to the advantages that 
 will , in most instances , crown the pious care of 
 parents in this department of their duty . 
 Thus they strengthen their authority, by impro- 
 ving the principles, and increasing the affection 
 of their children. For every impression made by 
 their kindness or neglect, strikes in upon the 
 soul, and lasts forever. And thus they also afford 
 their children the readiest passport to respecta- 
 bility in the world. They throw around them 
 the most effectual preventives to vice, and place 
 before them the most active incentives to virtue, 
 and heighten the pleasing probability, that at last 
 they and their children, will meet together in the 
 kingdom of God. * 
 
 0 how transporting the thought, that you and 
 yours, sons and daughters, shall all, at an ap- 
 proaching period, and that not remote, meet to- 
 gether never to be separated again. And there 
 to mature in heaven those sentiments and affec- 
 tions of kindness and piety, planted and cultiva- 
 ted with so much solicitude at your own fireside. 
 
THE DOMESTIC CIRCLE. 
 
 117 
 
 Conclusion. 
 
 Let this cheer and encourage you, ye fathers, as 
 you bend your course heavenward, leading on 
 in the van of your domestic charge. Say, “as 
 for me and my house, we will serve the Lord.” 
 Encourage them with your examples, your 
 blessings, and your prayers, so shall they be your 
 joy and crown of rejoicing in the day of the Lord 
 Jesus. Then thou shalt say, “ Lord, here am I 
 and the children that thou hast given me,” and 
 He will say, “ Well done, thou good and faith- 
 ful servant, enter thou into the joy of thy Lord.” 
 May it be even so. Amen, and Amen. 
 
DISCOURSE III. 
 
 DUTIES OF CHILDREN. 
 
 Eph. vi. 1,2. “ Children, obey your parents in the Lord, for 
 this is right. Honor thy Father and Mother, (which is the 
 first commandment with promise.”) 
 
 It may be regarded as one of the peculiar 
 excellencies of the Christian religion, that it is 
 wisely adapted to the present very imperfect and 
 complicated state of human society, being neither 
 too limited in its instructions, nor deficient in 
 motive, to give them effect. It abounds with 
 promises exceeding great and precious; almost 
 endless in their variety, and unequivocal in their 
 forms of expression, promises in every way cal- 
 culated to cheer and invigorate the heart of the 
 pilgrim, in this world of vicissitudes and afflic- 
 tions. It also takes into view the various rela- 
 tions that exist among men, together with the 
 obligations they originate, and their appropriate 
 duties. It defines the nature, and specifies the 
 limits of authority, as well as of obedience, and 
 upholds the one and enforces the other, by sanc- 
 tions of the highest import, and greatest power 
 that we can comprehend. 
 
THE DOMESTIC CIRCLE. 
 
 119 
 
 The nature and extent of the command. 
 
 The word of God not only recognises and 
 guards the high prerogatives of the civil ruler 
 enjoining on every disciple, “To render unto 
 Caesar the things that are Caesar’s, as truly as 
 unto God the things that are God’s.” Matt, 
 xxii, 21. But it also descends into the private 
 circle of the humblest family, and inculcates on 
 each of its members those duties which in the 
 nature of things, are essential to their individual 
 or collective prosperity. The husband, the wife, 
 the parent, the child, the master, the servant, are 
 all addressed in turn ; and their respective duties 
 are distiuctly stated, and emphatically enjoined 
 with all the authority of a revelation from God. 
 In the two preceding discourses, we have consi- 
 dered those duties in their relation to persons as 
 heads of families, either simply as man and wife, 
 or with the additional responsibility of parents. 
 We now notice another branch of our subject, 
 perhaps not less important than either of those 
 previously considered. The duty of children to 
 their parents . “ Children obey your parents in 
 
 the Lord, for this is right.” 
 
 I. Let us explain the nature and extent of 
 this command. — Obey your parents in the Lord. 
 
 The nature of the obedience here enjoined, is 
 such as to render this a very grave inquiry and 
 
120 
 
 THE DOMESTIC CIRCLE* 
 
 Nature of the Command. 
 
 to invest it with peculiar claims on our attention, 
 because that its proper observance is essentially 
 connected with every thing vitally important to 
 man, regarded either as a creature of civil, 
 social or religious habits; and hence is univer- 
 sally regarded as a fundamental principle of 
 good government; while its opposite is always 
 the attendant of atheism in religion, and insub- 
 ordination, anarchy and rebellion in the state. 
 That disobedience to parents is really a crime of 
 fearful magnitude, cursing as deeply in its 
 natural tendencies and providential visitations, 
 the unnatural child, as it afflicts the heart-riven 
 parent, will not be disputed by any one who 
 understands the philosophy of his own nature, 
 or attends to the testimony of the past, and the 
 mysterious operations of the Almighty in the 
 administration of his righteous providence. 
 
 When the apostle would describe the corrup- 
 tion attendant on the general falling away, or 
 apostacy which would take place in the last 
 days, he places high and prominent in the list of 
 enormities, which should then abound, disobe- 
 dience to parents. 2 Tim. iii, 1 — 2. Such also 
 is the view presented of this subject in the Old 
 Testament. Ezk. xxiii, 7. See also Mai. iv, 
 5 — 6. “ Behold, I will send you Elijah the pro- 
 
 phet before the coming of the great and dread- 
 
THE DOMESTIC CIRCLE. 
 
 121 
 
 Comprehends submission. 
 
 ful day of the Lord; and he shall turn the heart 
 of the fathers to the children, and the heart of 
 the children to their fathers, lest I come and 
 smite the earth with a curse.” But to proceed 
 with the explanation of this duty — we may ob- 
 serve that it comprehends: 
 
 1. Submission to parental authority and 
 rule . That parents are manifestly the divinely 
 appointed guardians and rulers of their children, 
 and that they have within certain limits, rights 
 and authority, superior to all other persons, are 
 questions of indisputable certainty. Submission, 
 therefore, to their will on the part of their chil- 
 dren, is only to abide by an appointment of God, 
 in itself most obvious, and in its bearings on the 
 interests of society in every conceivable point of 
 light, vitally interesting. The instinctive prompt- 
 ness with which children look to their parents 
 for protection and support, and the common un- 
 derstanding that parents are under obligations 
 to afford them protection, is a tacit acknowledg- 
 ment of their right to govern and impose on 
 their children, the obligation of submission to 
 their authority. This, indeed, is due as an ex- 
 pression of gratitude for benefits received, and 
 as a grateful tribute of respect to their divinely 
 appointed superiors, under whose watchful care 
 and tenderness they have been fed, clothed and 
 11 
 
122 
 
 THE DOMESTIC CIRCLE. 
 
 Disobedient children bad citizens. 
 
 protected. Children obey your parents, submit 
 to their authority, do not dare to oppose or 
 violate their laws or instructions when they are 
 not at variance with the revealed will of God. 
 “ Therefore, my son, hear the instruction of thy 
 father, and forsake not the law of thy mother, 
 for they shall be an ornament of grace unto thy 
 head and as chains about thy neck.” Prov. i, 
 8 — 9 . 
 
 There are instances, however, in which even 
 this low degree of filial piety is not found, and 
 in which the children, as if abandoned to evil or 
 born without the ordinary instincts of humanity, 
 rise up in open rebellion against their parents, 
 and censure without scruple, and renounce with- 
 out shame, the instructions of their wisdom and 
 the appointments of their authority. “This is a 
 generation that in heart curseth their father and 
 doth not bless their mother.” Prov. xxx, 11. 
 Surely such a child is not only one of the 
 heaviest afflictions that can burden a parent’s 
 heart, but also one of the darkest reproaches of 
 human nature, and it will be found as a general 
 rule, that persons of this class form the most in- 
 subordinate and troublesome members of civil 
 society. Their disobedience and rebellion at 
 home is but the prelude to more public transac- 
 tions of infamy and recklessness abroad, for 
 
THE DOMESTIC CIRCLE. 
 
 123 
 
 Various reasons for submission. 
 
 when children throw off the restraints of family 
 government, they precipitate themselves as from 
 a precipice, into a depth of temptation, irreligion 
 and crime, from which there is no return but 
 that of the contrite prodigal. Luke xv, 17 — 21. 
 The only adequate basis of public order, is pri- 
 vate virtue, and the strongest guarantee of 
 obedience to civil rule, is submission to parental 
 authority; for the child who rebels against his 
 parents will also rebel against his God and all 
 subordinate forms of authority. Hence we read, 
 “ Ye shall fear every man his father and his 
 mother and keep my Sabbaths, I am the Lord 
 your God.” Lev. xix, 3. 
 
 Submit to their restraints, and as you value a 
 good conscience, while you are in their family 
 abide by their regulations; if they command, 
 obey; if they rebuke, hear with patience and 
 submission; for "he is a fool that despiseth his 
 father’s instruction; but he that regardeth reproof 
 is prudent.” Prov. xv, 5. 
 
 If you are not clad as fine nor urged forward 
 in society as fast as some of your associates, or 
 perhaps your kindred, bear in mind that it may 
 not be in the power of your parents to afford it. 
 If they refuse the price of a dress, or the outfit 
 and means for an excursion of pleasure and 
 fashion, it may be in order to meet some obliga- 
 
124 
 
 THE DOMESTIC CIRCLE. 
 
 This command enjoins affection. 
 
 tion in business, or to secure the means of 
 education, if not for yourself, yet for some of the 
 younger members of the family; and be assured 
 that if at present you are unable to appreciate 
 their motives, you most certainly will be hereafter, 
 especially if ever in the providence of God you 
 become a parent. “ Therefore, keep thy father’s 
 commandment, and forsake not the law of thy 
 mother, bind them continually upon thine heart, 
 and tie them about thy neck; when thou goest, 
 it shall lead thee, when thou sleepest it shall 
 keep thee, and when thou wakest it shall talk 
 with thee.” Prov. vi, 20 — 22. 
 
 2. Another particular embraced in this com- 
 mand, is affection or love . The submission of 
 a child is not to be like that of a slave, or of a 
 person under wrath or condemnation, who bows 
 to the yoke reluctantly, and with a secret abhor- 
 rence of the power that receives his submission; 
 it is rather to be the free-will offering of affec- 
 tion, the tribute of love in the strictest sense of 
 that word. We do not intend to intimate that 
 filial affection is, or in the nature of things can 
 be, equal to parental love, because it has not the 
 same offices to perform, nor the same privations 
 to endure ; and is, therefore, not armed with the 
 same vigor of principle, untiring fortitude, and 
 patient endurance; but yet it has all that is ami- 
 
THE DOMESTIC CIRCLE. 
 
 125 
 
 Inferior to parental affection. 
 
 able or generous in friendship, that is magnani- 
 mous in patriotism, and much that is sacred in 
 religion. 
 
 The correctness of this sentiment, we imagine, 
 will be readily recognised and admitted by every 
 considerate parent. In the one this affection is 
 a principle of defence and protection; in the 
 other of artless confidence and implicit submis- 
 sion. The affection of a parent is full of care 
 and contrivance — it is now buoyant with hope, 
 and anon depressed with fear; it marks every 
 little variation of health, and indication of genius, 
 and all the assembling elements of character 
 which, meeting in his child, give presage of 
 future good or evil. In a child, it is a principle 
 regulated in its action to a great extent by con- 
 siderations of self-interest, and is, therefore, irre- 
 gular in its motion, and uncertain in its fruits. 
 Parental affection is a master principle, absorbing 
 the entire soul; it dictates the measures of busi- 
 ness abroad, and superintends all the regulations 
 of home. If a parent buy or sell, mourn or 
 rejoice, encounter perils by land or by sea, it is, 
 in most cases, from considerations involving the 
 interest of his children. 
 
 In further illustration of the superiority of 
 parental tenderness to filial affection, we may 
 remark, that David, as a son, has consecrated no 
 
 11 * 
 
126 
 
 THE DOMESTIC CIRCLE* 
 
 Filial love a growing principle. 
 
 hymn to preserve the memory of his own vene- 
 rable father, and thus to enlighten and edify 
 posterity by the example of his filial piety. But 
 as a father he has spoken the undisguised feel- 
 ings of every pious parent, in lamenting the death 
 of his own ungrateful and rebellious son. “ 0 
 my son, Absalom ! my son, my son, Absalom! 
 would to God I had died for thee, 0 Absalom, 
 my son, my son!” 
 
 But still, filial affection is one of the most 
 active elements in the juvenile character of man; 
 and in all persons of correct principles and edu- 
 cation, though not so ardent in its expression, 
 becomes more prompt and cheerful in its service, 
 with increase of years, and more especially where 
 children themselves have become parents. If 
 ever this affection is obliterated from the human 
 breast, it is not until vice has taken the entire 
 possession of the child, or the protection of the 
 parent has been unnaturally withheld, and their 
 negligence or unkindness has constituted their 
 children orphans, while their parents were yet 
 alive. But even then, where this is the case, the 
 tribute of affection still is due. A parent is still 
 an object of love and veneration, either in renown 
 or ruin. 6i Children love your parents;” reason 
 and religion dictate that the most charitable con- 
 struction should be placed on all their actions, 
 
THE DOMESTIC CIRCLE. 
 
 127 
 
 Children to reverence their parents. 
 
 however unfortunate in business, or irregular in 
 conduct, for by the appointment of heaven even 
 their very faults are sacred. (See Gen. ix, 20, 
 22.) Let it then be understood, that the obe- 
 dience here enjoined implies submission and 
 affection; and 
 
 3. Reverence . In Exodus, xx, 12, we are 
 
 commanded, “ Honor thy father and thy mo- 
 ther;” and again, in Lev. xix, 3, “Ye shall fear 
 every man his father and his mother.” Chil- 
 dren are, therefore, to have upon their minds an 
 humbling sense of their inferiority to their pa- 
 rents, and are to reverence them as their natural 
 and divinely appointed superiors. If it is reason- 
 able and just to treat with reverence our civil 
 rulers or teachers, and persons more advanced in 
 age than ourselves, generally, how much more 
 reasonable and just is it to venerate our parents, 
 from whom, under God, we receive our being. 
 Children are, therefore, never to usurp the place 
 of parents in the domestic government, nor crowd 
 them out of conversation in the family circle, nor 
 exercise their wit in impertinent retorts at the 
 fire-side. They are not to amuse themselves 
 with what may be awkward, or expose what 
 may be weak in their minds or manners. But 
 they are to remember, that although their pa- 
 rents may not be great, and what is more to be 
 
128 
 
 THE DOMESTIC CIRCLE. 
 
 Children are to serve their parents. 
 
 regretted, may not be good, yet they are to 
 them what no other persons can be, and they 
 have claims high and holy, to the most affection- 
 ate veneration. 
 
 There are cases, however, in which the child 
 will assume, even in the presence of their parents, 
 all the ferocity of a madman, or the antics of a 
 buffoon, and even glory in his shame, as if to 
 experiment upon their forbearance or good- 
 nature. In vain the mother weeps, and the 
 father remonstrates, “ the foolish son is a grief to 
 the one, and a bitterness to the other.” Prov. 
 xvii, 25. He turns sneeringly from what is de- 
 nominated the antiquated manners of his parents, 
 and prides himself in being a person of superior 
 spirit and fashion, because he can hold in disdain 
 the circle of their society. In these cases of filial 
 insubordination and rebellion, parent and child 
 change places; the former pleads, but the other 
 raves, and nestling in his bosom passions as 
 venomous as adders, and cruel as the poison of 
 asps, rushes on to infamy and ruin ; an awful de- 
 monstration, that “ he that begetteth a fo )!,doth 
 it to his sorrow ; and that the father of a fool 
 hath no joy.” Prov. xvii, 21. 
 
 4. Another particular embraced in this com- 
 mand, is service . Submission to rule, affection, 
 and veneration, are not, by any means, all that 
 
THE DOMESTIC CIRCLE. 
 
 129 
 
 Parents transfer their rights. 
 
 children are to render to their parents. The 
 command is, “ Children, obey your parents.” 
 They certainly have the first and strongest claim 
 at your hands. We now speak more particu- 
 larly of service rendered during the time that 
 children remain with their parents, and such as 
 may be necessary to assist or support them. 
 This may be humiliating, it may be the veriest 
 drudgery, and impose a great abridgment of 
 personal comfort, but. still it is a duty that God 
 has clearly enjoined upon man, nor can it be 
 neglected without violence to our own nature, 
 and exposure to His displeasure. Therefore do 
 the will of your parents cheerfully, and do it as 
 unto God, knowing that whatsoever good a man 
 does, of the Lord shall he receive his reward. 
 
 There are instances in which parents find it ne- 
 cessary or convenient to exercise a right vested 
 in them by nature, and recognised by law, of 
 transferring the time and service of their children 
 to other persons, for a given period; and in that 
 event, whether the transfer be made for the 
 benefit of the parent or child, the latter certainly 
 does not sustain the same relation to the family 
 as previously, for the obvious reason, that he is 
 placed under the regulations of another domestic 
 government. All the duties, therefore, which 
 were previously expected at his hands, cannot 
 
130 
 
 THE DOMESTIC CIRCLE. 
 
 The command enjoins assistance. 
 
 now, in justice, be exacted; yet he does sustain 
 the relation of a child to his parents, and there- 
 fore the service which is relinquished, and cannot 
 be claimed, on the ground of law, is still rendered 
 cheerfully under the impulse of affection, so far 
 as is practicable, unless there be something re- 
 prehensible in the parent, or abandoned in the 
 child to prevent it. Admitting this view of the 
 subject to be correct, what is the estimation in 
 which we are to hold the child, who pilfers and 
 purloins his parent’s substance for purposes of 
 dissipation, folly, and crime? “He” saith the 
 word of God, “ who robbeth his father or his 
 mother, and saith it is no transgression, the same 
 is the companion of a destroyer.” Prov. xxviii, 
 24. He has in his bosom the elements of every 
 low and sordid wickedness; too indolent to la- 
 bor, too proud to be thought poor, and too mean 
 in spirit to encounter the dangers of an open 
 robber, he meanly and tamely steals the hard 
 earnings of a father’s labor, and the little savings 
 of a mother’s care. 
 
 5. The command before us comprehends as- 
 sistance: honor or obey your parents; that is, 
 assist them. By this expression we mean such 
 aid as it may be in the power of children to 
 afford their parents, after they have come to 
 years, and are separated from them into distinct 
 
THE DOMESTIC CIRCLE. 
 
 131 
 
 The command enjoins assistance. 
 
 family organisations of their own. It sometimes 
 occurs, in the providence of God, that a period 
 turns up in life in which parents need the assist- 
 ance of their children, as much as ever the chil- 
 dren required the attention of their parents; and 
 if there is any principle clearly revealed in the 
 oracles of God or positively commanded by the 
 voice of nature, it is the duty of rendering that 
 assistance, whether it imply food, apparel or 
 home. And as there certainly is no duty more 
 obviously binding on children than this, so there 
 is none in which a virtuous mind can realise a 
 richer or more lasting satisfaction. The child 
 who is thus permitted to shelter, console, or pro- 
 vide for an aged parent, and requite with per- 
 sonal service the attention received in infancy, is 
 happy beyond expression. And yet the duty of 
 rendering such assistance and the pleasure at- 
 tending the performance of this duty is some- 
 times rendered impracticable, if not by the 
 poverty of the child, yet by the imprudence or 
 criminal irregularities of the parent. In the for- 
 mer case there certainly cannot be the guilt of a 
 wilful violation of the Divine Law; in the latter, 
 there is manifestly the gloom of an overwhelm- 
 ing misfortune — a misfortune which but very 
 few can appreciate, because that in the merciful 
 
132 
 
 THE DOMESTIC CIRCLE. 
 
 Not less a duty than a privilege. 
 
 providence of God, few are called to taste this 
 cup of almost unearthly bitterness. Yet such 
 instances do occur, and unhappily, like many 
 other of the deeper afflictions of human na- 
 ture, are least soothed or sustained by its sym- 
 pathies. 
 
 But whatever may be the principles or habits* 
 of parents, though a woman forget her sucking 
 child, and refuse to have compassion on the son 
 of her womb, Isa. lix, 15; “Yea, though both 
 father and mother forsake them, 5 ’ Psa. xxvii, 
 10; still it is the appointment of God, so far as 
 is practicable, that parents should receive honor 
 from their children. The will of the Most High 
 is not more explicitly made known in relation 
 to the Sabbath, to murder, theft, or falsehood, 
 than in relation to this question. Honor thy 
 father and mother is one of the most prominent 
 points in the decalogue, and the honor or 
 obedience there enjoined, and which parents are 
 to receive from their children, embraces the 
 several particulars already explained. And 
 these, it would seem to us, comprehend all that 
 is essential to complete their duty, that either 
 instinct would prompt or reason require. Such 
 is the nature of the duly enjoined in the text. 
 Children obey your parents in the Lord, submit 
 
THE DOMESTIC CIRCLE. 
 
 133 
 
 Extent of this duty. 
 
 to their regulations; do it reverently, affection- 
 ately, do it in all things, for this is well pleasing 
 to God. The next point to be noticed is, 
 
 2. The extent of this duty. Obey your 
 parents in the Lord. This obedience is to be in 
 subordination to the will of God, for the authority 
 of our parents can never release us from the 
 obligations we are under to the Almighty. 
 Sacred as is the relation we sustain to them, it 
 is vastly inferior to that we hold to our Creator, 
 in whom we live, and move, and have our 
 being. If, therefore, we should in any case be 
 commanded by them to do what God has for- 
 bidden, or to leave undone what he has com- 
 manded us to do, we are not only free from 
 obligation to obey, but our responsibility to God 
 demands at our hands a prompt but respectful 
 refusal. The general command, in the text, 
 obey your parents in the Lord , is equivalent to 
 a particular prohibition in all such cases. 
 
 The authority of parents does no more em- 
 power them to compel their children to receive 
 a false religion, than to adopt a lax system of 
 morals. They can no more impose an obliga- 
 tion to receive an erroneous creed, than they 
 can to reject all creeds; for it is not in the num- 
 ber of those rights, with which it has pleased 
 God to invest parents, that they should have 
 12 
 
134 
 
 THE DOMESTIC CIRCLE. 
 
 Parents in the place of God. 
 
 power to bind the consciences of their children, 
 or to prescribe to them the terms of eternal life. 
 It is true that they are to superintend and secure 
 the education of their children, but they are to 
 bring them up not according to their own pre- 
 judices, or partialities, but in the nurture and 
 admonition of the Lord. If children are respon- 
 sible to God for their own actions; if they will 
 not be allowed to plead at the bar of God in ex- 
 tenuation, or justification of any sin, that their 
 parents commanded it, and if it be a settled prin- 
 ciple in the moral government of God; that no 
 one shall be permitted to say, the parents have 
 eaten sour grapes and the children’s teeth are set 
 on edge, but that every man shall bear his own 
 iniquity;” (Ezk. xviii, 1 — 4,) then certainly the 
 case is too plain for controversy, that children 
 are not to violate any precept of the Almighty, 
 nor sacrifice their conscience to please any one, 
 not even a parent. “ He that loveth father or 
 mother more than me is not worthy of me.” 
 Matt, x, 37. 
 
 Children are to obey their parent sin the Lord; 
 that is , in the place of God , after our Creator. 
 Parents sustain to their children the nearest rela- 
 tion of any living being. As the civil magistrate 
 is God’s representative in the commonwealth, 
 appointed by him to be a terror to evil doers and 
 
THE DOMESTIC CIRCLE. 
 
 135 
 
 Children to obey in the fear of God. 
 
 a praise to them that do well, Rom. xiii, 1 — 4; 
 and as the ministers of Christ are his ambassa- 
 dors in the church, to whom is committed the 
 ministry of reconciliation, 2 Cor. v, 19 — 20; so, 
 parents in the domestic circle are his representa- 
 tives to their children. Their commands, there- 
 fore, are to be scrupulously received and obeyed 
 as the will of God, in relation to their children 
 where they do not contravene some express 
 revelation of the Most High. They should, 
 therefore, obey their parents in the spirit of 
 piety. This obedience is not only to be rendered 
 as an act of duty to the parent, but also of 
 devotion to God, and thus to blend in the same 
 deed, acceptable service to their greatest bene- 
 factors on earth, and their Almighty preserver 
 in heaven. 
 
 Children should obey their parents in the 
 fear of God . They are to remember that to 
 violate the reasonable commands and instruc- 
 tions of their parents, is to sin against their 
 Creator; and that He resents as one of the worst 
 forms of human depravity filial insubordination, 
 as naturally engendering a fitness for deeds 
 of the grossest folly and most daring impiety. 
 Hence it was, that God guarded that part of the 
 Jewish economy enjoining obedience to parents 
 with those high and tremendous sanctions; 
 
136 
 
 THE DOMESTIC CIRCLE. 
 
 Children should obey for the glory of God. 
 
 neither idolatry, nor blasphemy, nor any other 
 crime is more heavily denounced, or more se- 
 verely punished under the law than disobedience 
 to parents. Exod. xxi, 15. “And he that smiteth 
 his father or his mother, shall be surely put to 
 death.” We do not imagine that the ceremonial 
 law , as such, is still binding on men, but most 
 certainly the moral law unincumbered with the 
 peculiarities of the Levitical dispensation is as 
 fully enforced now on all men as it was before, 
 or at any time during the continuance of the 
 Jewish institute. The fact to which we have 
 referred, therefore, though not strictly appropri- 
 ate to us as a motive in the same sense as to the 
 Jews, does answer that purpose in a higher 
 sense, and one more congenial with the greater 
 spirituality of our religion and perfection of the 
 revelation we have received from God. For 
 thus we are given to see the primary relation in 
 which this principle stands to the whole econo- 
 my of religion, and how deeply it enters into the 
 moral arrangements of the divine government, 
 and how most sacredly it is regarded by the 
 great Father of the spirits of all flesh, the Creator 
 of angels and men. 
 
 Children should obey their parents for the 
 glory of God . They are to respect their reli- 
 gious opinions and practices; and if not at 
 
THE DOMESTIC CIRCLE. 
 
 137 
 
 Arguments that enforce this duty. As reasons of nature. 
 
 variance with the word of God, they should 
 conform to their wishes in this particular. If 
 you have the happiness to have religious parents, 
 regard it as one of the greatest favors that God 
 bestows on men. Thankfully receive their in- 
 structions and imitate their pious example; blush 
 at the idea of leaving them for a more fashion- 
 able religion, one more congenial with the 
 vitiated taste of the world, or that promises an 
 easier way to heaven. Rather adopt the reso- 
 lution and example of pious Ruth, who said, 
 "Entreat me not to leave thee nor to return from 
 following after thee; for whither thou goest I 
 will go, and where thou lodgest I will lodge; 
 thy people shall be my people, and thy God my 
 God.” Ruth i, 16. Obey them for the Lord’s 
 sake, “ knowing that whatsoever good thing any 
 man doeth, the same shall he receive of the Lord, 
 whether he be bond or free. Eph. vi, 8. 
 
 II. The reasons or argument that enforce this 
 precept. These we shall consider: 
 
 1. Jls reasons of nature . Our first argument 
 is taken from the nature of the case, it is a dic- 
 tate of reason that children should obey their 
 parents, a principle deeply implanted in the moral 
 constitution of man, and when it is not suppressed 
 by the force of bad example, nor neutralised by 
 12 * 
 
133 
 
 THE DOMESTIC CIRCLE. 
 
 Reasons of Nature. 
 
 the indulgence of vicious passions, perhaps more 
 powerful in its influence over the human mind 
 than most others. The reasonableness of this 
 duty is so perfectly obvious, that simply to name 
 it ought to be sufficient to ensure obedience, be- 
 cause it is one inculcated by the ordinary in- 
 stincts of our nature, and enforced by recollections 
 interwoven with the experience of every day. 
 Its appearance in the decalogue, is, therefore, 
 although an expression of wisdom and goodness 
 on the part of our Maker, a humiliating allusion 
 to the perverted condition of our fallen nature, 
 which hesitates to move one step in the path of 
 duty, unless urged by the force of penal law. 
 
 An elderly person, male or female, hoary with 
 age, and feeble with the weight of years, leaning 
 on his or her staff, and trembling to the tomb, is 
 one of the most interesting exhibitions of human 
 nature. The associations and moral influence 
 attending which, are vastly more pure and salu- 
 tary than those that accompany a survey of man 
 in his greenness or his glory. But an aged 
 parent, supported by the arm of a devoted child, 
 affords an exemplification of principle and cha- 
 racter still more interesting and affecting. There 
 is an indefinable pleasure in the contemplation 
 of such an association of infirmity and vigor, of 
 age and youth, of parent and child, upon which 
 
THE DOMESTIC CIRCLE. 
 
 139 
 
 A common principle of our nature. 
 
 the mind loves to linger, because that it is almost 
 unavoidably made better by the scene, and yet 
 vastly superior are the pleasures of watching the 
 declining years, and soothing the latest sorrows 
 of an affectionate parent. 
 
 Those laws, which govern the human mind, 
 inspire the weary traveller with, at least, a mo- 
 mentary affection for the solitary rock beneath 
 whose shelving brow, he found a timely shelter 
 from the scorching sun or the howling tempest. 
 The shipwrecked mariner regards with grateful 
 emotion, the plank or spar on which he floated, 
 to even an inhospitable shore; and these affec- 
 tions of the human mind, are not only viewed 
 as innocent, but also as amiable, as honorable to 
 their possessor, and as an advantage to such as 
 may be associated with them in life. 
 
 And, surely then, we only act according to the 
 voice of nature, in rendering to our parents that 
 submission and affection, veneration and obe- 
 dience, enjoined in the text. The recollection of 
 a father’s care, and of a mother’s fears and suf- 
 ferings, tears and tenderness, should never be 
 effaced from the mind; and this, we imagine, is 
 the case universally, where men are true to 
 nature. Age may bring its long train of infir- 
 mities; disease may wither what even age has 
 spared, and disappointment shed the gloom of 
 
140 
 
 THE DOMESTIC CIRCLE. 
 
 Filial piety essential to a healthy state of the moral powers. 
 
 ruined hopes and blasted expectations, over the 
 mere remains of what was once symmetry of 
 form, and gracefulness of motion. But still, the 
 muscle does not cleave with greater tenacity to 
 the bone, nor animated nature to life itself, than 
 the affection of a child to its parent, where no 
 vicious principle, nor unfortunate circumstance 
 interposes to prevent it. 
 
 As it is, therefore, a principle implanted in our 
 nature by the hand of God, to obey our parents, 
 unless this rule of conduct, this indication of the 
 Divine will be complied with, it will follow, that 
 our whole moral constitution will be impaired, and 
 its entire action will become feeble, unhealthy, and 
 irregular. It certainly will not be denied that 
 there are particular instincts in our nature, as 
 unequivocal in their forms of expression, and as 
 imperative in their authority, as any revealed or 
 special law, but there is none more truly sacred, 
 and of more generally acknowledged power, 
 than the one under consideration. “ Children 
 obey your parents,” is the voice of nature; this 
 is nature’s universal law. The leaf does not 
 leave its native bough until separated by violence 
 or disease; nor does the ripe fruit descend from 
 the stem that nourished it, until it falls to perish; 
 so also the filial stream maintains its connection 
 with the parent source, however humble the vale, 
 
THE DOMESTIC CIRCLE. 
 
 141 
 
 Another reason. One of law. 
 
 or rugged the mountain of its nativity, through 
 all its distant and devious wanderings. Conform 
 to this general rule; and while the sunshine of 
 prosperity gilds your prospects, or the storms of 
 an adverse Providence howl round your path, 
 cleave to the father who protected your infancy, 
 and to the mother whose sympathetic bosom 
 nourished your tender form. 
 
 2. Our second reason is one of law . It has 
 pleased God to give the principle a prominent 
 place in his moral code. This is a command, 
 the first commandment with promise. The rela- 
 tion in which it stands to the other branches of 
 the decalogue, imply, at least, that it is enforced 
 by the same truly awful penalties which give 
 their sanction to the several parts of that Divine 
 Law. If, therefore, disobedience to parents is 
 not so great an offence as blasphemy or idolatry, 
 it is, nevertheless, a sin against the same autho- 
 rity, and a violation of the same general rule : 
 for He who said, “ Thou shalt not take the name 
 of the Lord thy God in vain,” Exod. xx, 7, 
 also said, “ Honor thy father and thy mother.” 
 Exod. xx, 12. 
 
 The import of this rule, is readily perceived 
 by reference to the manner in which it was ap- 
 plied by those persons, to whom it was at first 
 given: and here it will be seen to have had a 
 
142 
 
 THE DOMESTIC CIRCLE. 
 
 Import of this rule. 
 
 very broad and binding relation to the juvenile 
 population. It required of children reverence 
 for their parents. Deut. xxvii, 1 6. “ Cursed be 
 
 he that sitteth light by his father or his mother, 
 and all the people shall say, Amen/’ And if any 
 man had a stubborn rebellious son, which would 
 not obey the voice of his father or the voice of 
 his mother, the law provided that under certain 
 regulations, he should be “stoned to death.” 
 Deut. xxi, IS, 21. It required of children that 
 they should receive and honor the instructions of 
 their parents. Prov. i, 1. “My son, hear the 
 instruction of thy father, and forsake not the law 
 of thy mother.” 
 
 Such was the manner in which this law was, 
 at first, understood and administered; and what- 
 ever there may be of apparent severity in the 
 regulation, it was the mildest form of law on this 
 subject, then extant among men. And, although 
 there may be some difference in the mode of ad- 
 ministering this law, regarded as a rule of moral 
 conduct, in periods of time remote from each 
 other, vet the great principles to be maintained, 
 are, essentially, the same in all ages, and there- 
 fore a conformity to the rule itself, is now, and 
 must ever be, as much a matter of Divine re- 
 quirement, as when at first the Almighty wrote 
 it on the tablet of the human heart, or at a later 
 
THE DOMESTIC CIRCLE. 
 
 143 
 
 Importance of maintaining this principle. 
 
 period published it amidst thunder and fire, on 
 tables of stone. 
 
 The importance of maintaining this principle 
 of obedience to parents, in order to secure the 
 ends of good government, is a reason of suf- 
 ficient magnitude to secure for it the prominent 
 place it occupies in the moral appointments of 
 heaven. Because it is manifestly impossible to 
 afford any sufficient guarantee of obedience to 
 the civil rulers of the land, or the more sacred 
 institutions of religion, where the authority of 
 parents is disregarded, and this commandment 
 is set at nought. And here it is further to be 
 observed and kept in mind, that the law of God 
 contained in the Holy Scriptures, is one com- 
 plete whole. The duties of religion are not pre- 
 sented to man as abstract and independent prin- 
 ciples, either of which may be received or 
 rejected without prejudice to the others, but as 
 having a natural affinity and sympathy for each 
 other, so that all are received or rejected together. 
 Hence says the Apostle, “ Whosoever shall keep 
 the whole law, and yet offend in one point, is 
 guilty of all.” Jam. ii, 10, 11. It is, therefore, 
 a glaring absurdity to suppose that zeal in the 
 performance of some duties, will atone for the 
 total or partial omission of others equally of Di- 
 vine appointment. The extravagance is still 
 
144 
 
 THE DOMESTIC CIRCLE. 
 
 A third reason is one of example. 
 
 greater if we hope by ardor in maintaining the 
 institutions of men, to exonerate ourselves from 
 observing the commandments of God. This, 
 however, was the great error of the Jews, so 
 pointedly rebuked by our Lord. Matt. xv. 1 — 6. 
 
 This, then, is our second reason for the duty 
 under consideration. It is commanded in the 
 law of God; and no obedience to that law is, or 
 in the nature of things can be, acceptable to its 
 author which does not embrace this principle. 
 The reasonableness of this view of the subject 
 will readily appear, when we recur to the fact, 
 that this principle lies at the foundation of all 
 civil order and rational or scriptural piety. 1 
 Tim. v, 4—8. 
 
 3. Our third reason is one of precedent or 
 example. The example of such as have been 
 distinguished either for their attention to, or their 
 habitual neglect of this important duty — 
 
 First, we may advert to a few prominent 
 cases in sacred history, of persons who have 
 manifested a becoming attention to this branch 
 of moral duty; it entered deeply into their feel- 
 ings, and was honorably conspicuous in their 
 lives. 
 
 There is the history of Shem and Japhet, than 
 which a more deeply affecting expression of 
 filial love and veneration can scarcely be con- 
 
THE DOMESTIC CIRCLE. 
 
 145 
 
 Case of Joseph. The Rechabites. 
 
 ceived. They knew, and still endeavored not 
 to know, and even to hide from themselves, the 
 folly of their incautious parent; they would not 
 see lest they should be witnesses of his crime. 
 
 There is the case of Joseph, who when he 
 was raised to affluence and power in Egypt, did 
 not forget the sheep-cotes of Hebron, and the 
 tender expressions of parental kindness he there 
 received; but exerted himself to the utmost of 
 his ability for the relief and comfort of his 
 father’s house. And certainly he never appear- 
 ed to as much advantage even when riding in 
 princely grandeur, and only second to Pharaoh, 
 as he did when weeping on the neck of his 
 venerable father. Gen. xlvi, 29 — 30. 
 
 We have another interesting case in the 
 descendants of Jonadab the son of Rechab, Jer. 
 xxxv, 8. “ Because ye have obeyed the com- 
 
 mandment of Jonadab, your father, and kept all 
 his precepts, and done according to all that he 
 hath commanded yon, therefore, thus saith the 
 Lord of hosts, the God of Israel, Jonadab the son 
 of Rechab, shall not want a man to stand before 
 me forever.” Verse 18—19. 
 
 On all these cases the special blessing of 
 Almighty God descended; he was particularly 
 mindful of them both in their temporal and 
 spiritual interests. And he has embalmed their 
 13 
 
146 
 
 THE DOMESTIC CIRCLE. 
 
 Case of Ham. Absalom. 
 
 memory with his special blessing, and set them 
 forth as an example to the children of all suc- 
 ceeding generations. 
 
 On the other hand, we have the example of 
 those who have pursued an opposite line of 
 conduct, and in every instance, with the most 
 unhappy results. Such was the case of Ham 
 who mocked at the folly of his father, and fell 
 under the displeasure of God. Gen. ix. Such 
 were the sons of Eli, who would not be restrain- 
 ed, by the too lenient discipline of their parent 
 but wickedly sinned against the Lord, who 
 caused them to be slain by the sword of the 
 Philistines. 1 Sam. iv, 17. The history of 
 Absalom furnishes another instance not less 
 striking — who after having stolen the hearts of 
 the people, rebelled against his father, and was 
 cut off from the earth by the righteous provi- 
 dence of God, even in opposition to the tears, 
 entreaties and merciful intentions of his own 
 parent. 2 Sam. xviii. 
 
 Thus we have two classes of characters for 
 the illustration of our subject, and they are of 
 immense moment, as they show the importance 
 attached to the faithful performance of this duty 
 by Almighty God. In the one is exhibited the 
 advantages of filial piety, in the other, the 
 awful consequences attendant on the violation 
 
THE DOMESTIC CIRCLE. 
 
 147 
 
 Another reason is one of promise. 
 
 of this duty. We have only then, to determine 
 which class of examples we will imitate, and 
 then we may easily anticipate our doom. 
 
 4. But we enforce the subject by reference to 
 the promise. This is the commandment with 
 promise. This, as originally expressed, stood 
 thus: “ That thy days may be long in the land, 
 which the Lord thy God giveth thee.” In this 
 form the promise was specially adapted to the 
 Jews. The land of Canaan was then before them; 
 God had promised to put them in possession of 
 it, but the continuance of that possession was 
 annexed to the faithful performance of this duty. 
 The spirit of the promise, therefore, is, “ that 
 thou mayst live and prosper in the world.” 
 
 The duty is, therefore, commended to our 
 consciences by arguments not less cogent, than 
 those by which it was primarily delivered to the 
 believing Hebrews, “That it may be well with 
 thee, and that thou mayst prosper, enjoying both 
 the favor of God and of good men.” Such is the 
 nature of this duty, that when it is properly per- 
 formed, it will almost uniformly lead to va uable 
 results; for the relation in which it stands to 
 other duties of moral import, makes it a strong 
 guarantee of uprightness and general propriety 
 of behaviour. And hence there is scarcely one 
 case in a thousand, where a ready and cheerful 
 
148 
 
 THE DOMESTIC CIRCLE. 
 
 Import of the promise. Relation to children. 
 
 compliance with this rule of conduct — an affec- 
 tionate submission to parental authority — being 
 understood, will not lead to respectability of 
 standing in society, and perhaps to wealth. 
 Such is the bearing of this principle on the tem- 
 poral interests of men, and such the estimation 
 in which it is held, even amidst the hurry, con- 
 fusion, fraud, and speculation of the great busi- 
 ness world. 
 
 And further, it is also to be kept in mind, that 
 this principle is easily engrafted on the growing 
 interests of a rising family; we may readily im- 
 plant and cultivate, in our own children, those 
 sentiments which are prominent and active in 
 our own feelings and conduct. They are natu- 
 rally inclined to imitate our example, and, there- 
 fore, if persons growing up to years of accoun- 
 tability, cultivate a recklessness of law and 
 authority, disobedience to parents, a want of re- 
 verence and of affection for them, it will frequent- 
 ly turn up that their own children, in their turn, 
 as if impelled by some awful principle of right- 
 eous retribution, will adopt the same pernicious 
 course, and by their ingratitude and disobedience, 
 teach 
 
 “ How sharper than a serpent’s tooth it is 
 
 To have a thankless child.” 
 
 “ Honor thy father and thy mother, that it may 
 
THE DOMESTIC CIRCLE. 
 
 149 
 
 Benefits of cheerful obedience. 
 
 be well with thee in thy reputation, in thy family 
 circle, as to thy wife and childreji, and that thou 
 mayst live long on the earth.” The connection 
 between a virtuous life and length of days, is 
 natural, and of Divine appointment. We admit 
 that it is only a general rule, but still it is a rule 
 upheld and maintained by the watchful provi- 
 dence of Almighty God. But, what form of vir- 
 tue can be more conducive to this end, than the 
 one inculcated in this discourse? Obedience to 
 your parents will preserve you from places of 
 evil resort, and from amusements of prodigal and 
 dangerous tendency; it will defend you against 
 dishonorable and vitiating associations, which 
 endanger life, and wither reputation; it will in- 
 vest you with the advantages of their wisdom 
 and experience, and throw over you the protec- 
 tion of their character and influence; it will de- 
 fend you against a thousand snares and tempta- 
 tions, otherwise unavoidable; it will fix deep 
 and lasting in your moral constitution, a fitness 
 for other still greater and more celestial excellen- 
 cies; it will afford you an argument of peculiar 
 power in maintaining moral discipline over your 
 own children, when you shall become a parent; 
 it will ensure to you the friendship of good men, 
 who will love you, if for no other reason, yet 
 because you loved your parents. And, above all, 
 13 * 
 
150 
 
 THE DOMESTIC CIRCLE. 
 
 Obey in your matrimonial arrangements. 
 
 it will secure to you the special benediction of 
 Almighty God, who will guide you by his coun- 
 sel, and at last receive you to glory. 
 
 Such are the arguments that enforce this most 
 obvious and important duty. If, therefore, you 
 would follow the dictates of nature, honor the 
 law of God, imitate the best examples, and 
 inherit the most precious promises; then obey 
 your parents, for this is the will of God, and this 
 the first commandment with promise. In con- 
 clusion, children obey your parents in all things 
 involving no violation of the law of God. 
 
 Obey your parents in the formation of your 
 matrimonial connections, so far as is consistent 
 with a good conscience. Marriage is an event 
 which takes place at a period in life, when 
 children are supposed to be capable of acting 
 for themselves, and in which they are held re- 
 sponsible for their own conduct both by God 
 and man. It is, therefore, perfectly clear, that 
 parents are not to exact a blind and implicit 
 obedience here, or force or bribe them into a re- 
 luctant union with any person for whom they 
 have not suitable affection. In this, as in all 
 other questions that involve principles of moral 
 or religious import, parents may and ought to 
 act the part of prompt and affectionate advisers; 
 but inasmuch as children, in an affair of this 
 
« 
 
 THE DOMESTIC CIRCLE. 151 
 
 Reasons for obedience. 
 
 kind, act for themselves, and they alone are re- 
 sponsible, the adoption of coercive measures is 
 unreasonable, unnatural and cruel. 
 
 But, at the same time, the superior advantages 
 of parents in point of age, experience and infor- 
 mation, is a sufficient reason why their children 
 should not only consult their judgment, but also 
 respect their wishes on a subject of so much im- 
 portance. Children ought to consider that, their 
 parents have better opportunities to know the 
 world, and to discern and discriminate character 
 than themselves, and that they can in most cases 
 appreciate more accurately, the bearing which 
 matrimonial connections will have upon their 
 future condition, whether considered in a civil, 
 social or religious point of view. And, again, 
 they ought not to forget, that they may need the 
 counsel or assistance of their parents in perform- 
 ing the duties, or bearing the ills of life, and that 
 for this reason, if no other, they should conform 
 to their wishes, as far as they possibly can with 
 a good conscience, in the subject now before us. 
 In conclusion, we may refer to the fact, that it 
 was one of the leading misfortunes in the life of 
 Esau, that he took a wife in opposition to the 
 wishes and in violation of the feelings of his 
 parents. Gen. xxvi, 34 — 35. See also the case 
 of Sampson. Judges xiv, 1 — 3. 
 
152 
 
 THE DOMESTIC CIRCLE. 
 
 In the selection of your society. 
 
 Obey your parents in the prosecution of your 
 business . Let it be a rule of your life to do 
 what they command, and as they direct you. 
 Cultivate the habit of consulting their experience, 
 and of honoring their judgment; and even when 
 separated from them and engaged in business on 
 your own responsibility, never seek an occasion 
 to dissent from them, either in opinion or prac- 
 tice, but if absolutely necessary, in any case that 
 you should do so, let it be with that affectionate 
 diffidence, which will show how deeply you 
 reverence and tenderly you love them. Imitate 
 their industry and frugality, their fidelity in 
 meeting their engagements, and generosity in 
 relieving the distressed. This you will find to 
 be in most cases a safe and direct way if not to 
 wealth, yet to honor and respectability, with all 
 truly great and good men. 
 
 Obey your parents in the selection of your 
 society. Nothing gives affectionate and thought- 
 ful parents greater concern than what society 
 their children prefer, and in nothing are children 
 more generally prone to pursue their own way, 
 however rash or perilous. Instead of submitting 
 to be governed in this particular by the counsel 
 of their seniors, children too generally take 
 the course which seems right in their own eyes, 
 although that way terminate in infamy, sor- 
 
THE DOMESTIC CIRCLE. 
 
 153 
 
 Particular caution. 
 
 row and death. Of this principle in its prac- 
 tical developments and pernicious results, we 
 have a striking picture in the parable of the pro- 
 digal son, Luke xv, 11 — 32. This piece of in- 
 struction deserves to be carefully read and 
 studied by every young man, as affording the 
 true origin of much of the prodigality and vice, 
 folly and ruin, now so prevalent in the world. 
 
 “ Down the smooth stream of life the stripling darts, 
 
 Gay as the morn ; bright glows the vernal sky, 
 
 Hope swells his sails, and passion steers his course. 
 
 Safe glides his little bark along the shore 
 Where virtue takes her stand : but if too far — 
 
 He launches forth beyond discretion’s mark, 
 
 Sudden the tempest scowls, the surges roar, 
 
 Blot his fair days, and plunge him in the deep.” 
 
 If you would avoid such a termination of your 
 career attend to the following particulars. Never 
 appropriate to your companions or to pleasure, 
 the time needed and intended for business. Have 
 the fortitude to tell them, when solicited so to do, 
 that it is contrary to your sense of propriety, 
 and that you regard it as a violation of obliga- 
 tion, as prejudicial to your character, and to the 
 interests of your parents. 
 
 Hold such persons in the deepest abhorrence 
 and detestation, as would insinuate that you are 
 held in dishonorable bondage by your parents, 
 and that it is unworthy of a young man of your 
 
154 
 
 THE DOMESTIC CIRCLE. 
 
 Evil of late hours. 
 
 years, and prospects, to be imprisoned in a 
 counting house, or to be a mere cultivator of the 
 soil. Regard such a person as a common foe, 
 both to yourself, and your parents. Settle it in 
 your mind as an indisputable fact that he is not 
 only without any correct principle himself, but 
 that he also designs to reduce you to his own 
 infamous level. “My son, if sinners entice thee , 
 consent thou not; if they say, come with us, let 
 us lie in wait for blood, let us lurk privily for 
 the innocent without cause; let us swallow them 
 up alive as the grave; and whole as those that 
 go down into the pit: we shall find all precious 
 substance, we shall fill our houses with spoil; 
 cast in thy lot with us, let us all have one purse: 
 my son walk not thou in the way with them, 
 refrain thy foot from their path; for their feet 
 run to evil, and make haste to shed blood; surely 
 in vain the net is spread in the sight of any bird.” 
 Prov. i, 10—17. 
 
 Carefully avoid irregularity in your hours; do 
 not give your parents needless pain and anxiety, 
 by absenting yourself from home, under such 
 circumstances as at least render your conduct 
 suspicious; bear in mind that it is generally un- 
 derstood that they who keep late hours, do also 
 keep exceptionable society; and that instances 
 are very rare in which any person can preserve 
 
THE DOMESTIC CIRCLE. 
 
 155 
 
 Conclusion. 
 
 a fair reputation through any length of time in 
 the violation of this rule ; and be well assured 
 that you will not find it less difficult than others. 
 Your parents at least will, and, indeed, ought 
 naturally to fear for your safety under such cir- 
 cumstances. How can they be otherwise than 
 alarmed if they care for your souls, or even for 
 your reputation, when they see you night after 
 night going they know not where, nor with 
 whom, and when the secresy and mysteriousness 
 of many of your movements give them such 
 strong reason to suspect your fidelity and affec- 
 tion to them. 0 how often is such a course the 
 commencement of a rapid and irretrievable ruin. 
 To enjoy the society of gay, vain, and graceless 
 companions, the truth is sacrificed, parents are 
 imposed upon, and perhaps more frequently than 
 is suspected, fraud if not robbery is ventured 
 upon to sustain those youthful freaks of prodi- 
 gality and dissipation, until at last loathsome 
 disease, or premature death, discloses the secret 
 history of a fallen son, or a ruined daughter: and 
 0 what a scene is there? Who can tell the un- 
 utterable grief of those heart broken parents? 
 In a sense, most awfully true, they sorrow as 
 those without hope, over the unchangeable fate 
 of their froward child, whose course of life and 
 
156 
 
 THE DOMESTIC CIRCLE. 
 
 Conclusion. 
 
 untimely death only too clearly intimate the un- 
 dying anguish of his ruined soul. 
 
 Children obey you parents in all things in 
 subordination to the will of God, so shall it be 
 well with you, and you shall live long on the 
 earth. The approbation of your friends and 
 even the respect of your enemies, and above all 
 the blessing of God will be the lot of your in- 
 heritance, and the portion of your cup forever. 
 Life with you will be happy, and death if not 
 triumphant will be tranquil; and you shall enjoy 
 the blessedness of those who, having done his 
 commandments, have a right to the tree of life, 
 and enter through the gates into the city of God. 
 
DISCOURSE IY. 
 
 FAMILY RELIGION. 
 
 Joshua xxiv, 15. M But as for me and my house we will 
 serve the Lord.” 
 
 The design of this discourse, is to explain and 
 enforce the duty of family religion. A subject 
 of vast moment, and one that is perhaps as dis- 
 tinctly referred to, and forcibly recommended, in 
 these words, as in any other portion of the 
 sacred volume. Joshua was a person of high 
 and influential standing in the Israelitish church, 
 and certainly is one of the most unexceptionable 
 characters on the page of history. From a very 
 early period in life to a good old age, he main- 
 tained a uniform and onward course in the paths 
 of righteousness. No difficulty discouraged him, 
 nor did any temptation lead him astray. The 
 fear of man was no snare to him in his private 
 capacity; nor did the love of gain nor the hope of 
 praise, in his official relations, ever induce him 
 to violate his obligations to God or man. It 
 was his peculiar glory and is his imperishable 
 fame that he (i followed the Lord fully 
 14 
 
153 
 
 THE DOMESTIC CIRCLE. 
 
 Nature of family worship. 
 
 His example, therefore, comes before us with 
 very strong circumstances of commendation. 
 The time when he made the declaration, the 
 particular incidents of the occasion, the influ- 
 ence it was manifestly intended to have over 
 the minds of others, as well as its personal cha- 
 racter, and general import, are all considerations 
 of moment, on which we might dwell with inte- 
 rest and profit; but our special object, as already 
 stated, is to contemplate these words as they sug- 
 gest the particular and very important duty of 
 family religion. We shall, therefore, consider 
 
 I. The nature of this duty. 
 
 By family religion, we mean nothing more nor 
 less than the regular and stated worship of God 
 performed in our family capacity: and that it 
 make an integral part of the domestic govern- 
 ment; be appointed, upheld, and superintended 
 by the head of the family; and be sustained by a 
 corresponding course of life. To be more parti- 
 cular, we may remark, that this is family wor- 
 ship , and that it embraces all that is essential to 
 worship under any of the circumstances of our 
 earthly existence. The same sacred regard for 
 the majesty and greatness of God, the same gra- 
 titude for his benefits, the same humbling views 
 of our own sinfulness, penitential confessions and 
 
THE DOMESTIC CIRCLE. 
 
 159 
 
 Should be instructive and humble. 
 
 humble supplication to the Most High. It is 
 worship in the true Scriptural sense of that word; 
 worship offered up to God in spirit and in truth. 
 Our temporal affairs are not to secularise our 
 religion, but our family piety is to enlighten and 
 sanctify all our temporal arrangements. Reli- 
 gion is to pervade and give character to every 
 feature and bearing of the domestic constitution, 
 and so to control and hallow even our household 
 regulations, as to constitute them always the 
 sanctuary of virtue, and occasionally, at least, 
 as the house of God, and the gate of heaven. 
 
 The worship of God in our families ought to 
 be instructive. And it should tend to enlighten 
 and direct the minds of all under our care, to the 
 things of God and religion. And therefore, it 
 should comprehend the reading of the sacred 
 Scriptures. Thus God appointed of old. (See 
 Deut. vi, 6 — 9.) “ And these words which I 
 
 command thee this day, shall be in thine heart, 
 and thou shalt teach them diligently unto thy 
 children, and shalt talk of them when thou sit- 
 test in thine house, and when thou walkest by 
 the way, and when thou liest down, and when 
 thou risest up, and thou shalt bind them for a 
 sign upon thine hand, and they shall be as front- 
 lets between thine eyes, and thou shalt write 
 them upon the posts of thy house, and on thy 
 
160 
 
 THE DOMESTIC CIRCLE. 
 
 Humble and penitent. 
 
 gates.” In conformity to this rule of reason and 
 religion, Timothy received his instructions in the 
 family circle, and thus from a child, knew the 
 Holy Scriptures, which were “ able to make him 
 wise unto salvation, through faith, which is in 
 Christ Jesus.” 2 Tim. iii, 15. 
 
 The worship should be humble and penitent. 
 The recollection of former sins, even when we 
 are conscious of present pardon, and acceptance 
 with God, is sufficient to sink us into the deepest 
 dust of self-abasement. But in addition to this 
 consideration, every family will find, within the 
 circle of its own experience, without the toil of 
 a laborious investigation, ample reason to say, 
 66 It is of the Lord’s mercy that we are not con- 
 sumed.” If, indeed, parents have no special 
 cause arising from a consciousness of their own 
 aberrations from the path of duty; yet the irre- 
 gularities of their children, their omissions of 
 duty or actual commission of crime, is a sufficient 
 reason why they should present unto God the 
 sacrifice of a broken spirit and a contrite heart, 
 and should say unto God, “ Lord, enter not into 
 judgment with thy servant, for in thy sight shall 
 no flesh be justified. But there is forgiveness 
 with thee, that thou mayst be feared.” Such 
 was the pious practice of the primitive saints of 
 God, of which the history of Job affords a stri~ 
 
THE DOMESTIC CIRCLE. 
 
 161 
 
 Family worship should be grateful. 
 
 king instance. “ And his sons went and feasted 
 in their houses, every one his day, and sent and 
 called for their three sisters to eat and drink with 
 them. And it was so, when the days of their 
 feasting were gone about, that Job sent and 
 sanctified them, and rose up early in the morn- 
 ing, and offered burnt offerings according to the 
 number of them all; for Job said, it may be 
 that my sons have sinned, (have done or spoken 
 something unbecoming religion,) and cursed God 
 in their hearts. Thus did Job continually.” 
 Job, i, 4, 5. How worthy the imitation of 
 Christian parents, was the practice of this ancient 
 saint of God. 
 
 This worship ought to be grateful . Hymns 
 of praise to God are strictly appropriate as a 
 part of family worship. The recollection of past 
 mercies, whether received in the form of an ex- 
 emption from general calamities, or in the be- 
 stowment of positive good, call for a devout and 
 grateful acknowledgment. The blessing of 
 health, of food to eat, and raiment to put on, of 
 home and all its endearments, the general opera- 
 tions of God’s righteous providence, and the still 
 more wonderful dispensation of His grace, all 
 present reasons why the voice of rejoicing and 
 salvation should be heard in the tabernacle of 
 the righteous. 
 
 14 * 
 
162 
 
 THE DOMESTIC CIRCLE. 
 
 It should be regular, not occasional. 
 
 «/? gain, family worship ought to be regular , 
 and not merely occasional. It should not be the 
 result of particular associations or circumstances, 
 as a tribute of respect to some minister of Christ, 
 or pious friend, who may visit your family. 
 Neither let it be confined to times of general ca- 
 lamity, as when the Divine judgments are abroad 
 in the earth, or seasons of personal or family 
 affliction. Nor yet should it be peculiar to times 
 of unusual excitement in the church of Christ. 
 If the worship of God, as performed in your 
 family, depend on the existence of such causes, 
 it will not only pass away like the morning 
 cloud, and like the early dew, but will also exert 
 a most pernicious influence on the minds and 
 moral habits of your children. It will naturally 
 tend to destroy their confidence in the genuine- 
 ness of your piety, and strongly to alienate their 
 hearts and minds from the fear and service of 
 God. Let them see that your family worship is 
 the result of conviction, that it springs from prin- 
 ciples deeply implanted in your mind, that it is 
 performed from a sense of duty to God, and a 
 pious solicitude for the salvation of your own 
 soul, as well as those of your family Thus un- 
 derstood, it will be mighty to restrain them from 
 evil, and to nurture in their hearts the seeds of 
 every virtue. And it will be on all your family 
 
THE DOMESTIC CIRCLE. 
 
 163 
 
 Let it be attended by all the family. 
 
 arrangements like ointment poured forth; like 
 the precious ointment upon the head, that ran 
 upon the beard, even Aaron’s beard; that went 
 down to the skirts of his garment ; as the dew of 
 Hermon, and “ As the dew that descended upon 
 the mountains of Zion, for there the Lord com- 
 manded the blessing, even life evermore.” Ps. 
 cxxxiii, 2, 3. 
 
 In order to be regular, the worship of God 
 must be a part of the family government . It 
 must be wrought into the domestic constitution, 
 as one of the essential elements in its construc- 
 tion, and thus it will have its peculiar place, and 
 its appropriate time, and, like every other rule 
 of paramount importance to the family prospe- 
 rity, it will be scrupulously observed. 
 
 Again, let it not be forgotten, that it \s family 
 worship of which we speak, and therefore is not 
 merely to be attended by a part, but by all the 
 members of the household. “As for me and 
 my house f said Joshua, “ we will serve the 
 Lord” Let this be your family motto. A 
 rule to which all shall submit under your con- 
 trol. Let your children always be present at the 
 offering of the morning and evening sacrifice of 
 praise and prayer; and if there be servants or 
 domestics, let them also participate in this de- 
 lightful privilege. For certainly, we ought to 
 
164 
 
 THE DOMESTIC CIRCLE. 
 
 An interesting- exhibition of character. 
 
 regard it as a privilege of immense value, to pray 
 with and for our families. To have the worship 
 of God established beneath our own vine and 
 fig tree, where none can hinder or make us 
 afraid. 
 
 Surely, if there is an interesting exhibition of 
 human nature, under heaven, one on which the 
 angels of God delight to gaze, and over which 
 they exercise a more than ordinary vigilance, it 
 is such a scene as this. It is where a truly pious 
 family are assembled to offer unto God the tri- 
 bute of their heartfelt and grateful thanksgiving. 
 Where the good man of the house gathers his 
 family around him; wife, children, and domes- 
 tics, and reading to them, out of the Word of the 
 Lord, directs their minds to the truths of salva- 
 tion. 0 how interesting, edifying, and instruc- 
 tive, is the scene where a pious family elevate 
 their voices in hymns of praise to God, and pros- 
 trating themselves at his feet, pour out their souls 
 in humble prayer and supplication into his paren- 
 tal bosom. Here, indeed, in the associations of 
 the occasion, there is much that is morally sub- 
 lime and inspiring. Who can behold, without 
 profit, the man of God as he leads the feebler 
 minds of his family to the throne of the heavenly 
 grace, and by the energy of his own more ardent 
 spirit, and the sympathy of his more active faith, 
 
THE DOMESTIC CIRCLE. 
 
 165 
 
 An interesting exhibition of character. 
 
 carries them into the holiest of all, by the blood 
 of Jesus. With what unspeakable solicitude he 
 deprecates the wrath of the Almighty, incurred 
 by the folly or irreligion of his children ; (see 
 Job, i, 5;) and implores the divine blessing and 
 protection for the time to come. Do unavoidable 
 circumstances separate his children from him ? 
 he says with the patriarch, “ 0 that Ishmael 
 might live before thee.” Gen. xvii, 18. Is he 
 called to follow them to an early or premature 
 grave, he exclaims, “ The Lord gave, and the 
 Lord hath taken away. Blessed be the name 
 of the Lord.” Job, i, 21. Here at his family 
 altar, he humbles himself, under the mighty hand 
 of God. He asks “ Shall we receive good at the 
 hand of the Lord and not evil; shall a living 
 man complain, a man for the punishment of his 
 sins?” Here he seeks in humble submission to 
 the will of God, the blessings of the present life, 
 and the more sacred and lasting enjoyments of 
 communion with his Maker. His family wor- 
 ship sanctifies and sweetens his family disci- 
 pline. It gives elevation to his principle, and 
 uniformity to his character. It blends the enjoy- 
 ments of heaven with the afflictions of earth, and 
 gives fortitude and stability under the burdens 
 and tribulations of this life by the anticipated en- 
 
166 
 
 THE DOMESTIC CIRCLE. 
 
 Pretext for neglect. Want of time. 
 
 joyments of that which is to come. Let us now 
 in the 
 
 II. Second place, point out some of the pre- 
 texts, under which this duty is neglected. To 
 enumerate all these, and expose their fallacy, 
 not to say the criminal indolence which suggests 
 them, would require more time and space than 
 we can appropriate to the subject. To notice 
 some of the more prominent of these pretexts 
 may be sufficient, and we may 
 
 1. Instance, “ want of time.” “ We have not 
 time,” say some, “to devote to this exercise, it is 
 impracticable for us to attend to the regular 
 worship of God in our families.” The merchant 
 pleads, that the customer is waiting at the 
 counter; the agriculturalist, that the plough is 
 standing in the furrow of the field; thus they 
 “all begin with one consent to make excuse.” 
 
 And is it possible, that without any scorching 
 blush upon the cheek, or any secret remon- 
 strances, or stingings of conscience, without any 
 painful apprehension of the Divine displeasure, 
 or forebodings of future wrath, that any man, 
 calling himself a Christian, can live in the 
 habitual neglect of this important duty, covered 
 only by the flimsy subterfuge, just referred to. 
 
THE DOMESTIC CIRCLE. 
 
 167 
 
 Want of suitable gifts. 
 
 Will it answer a valuable purpose for any 
 one to say, at the day of retribution, when 
 charged with having neglected the spiritual in- 
 terest of his family, some of whom may have 
 apostatised through his neglect of this duty, and 
 most of whom peradventure have lived and 
 died in sin, through his supineness in religion or 
 excessive love of earthly gain; will it answer, I 
 say, for any one to plead in extenuation of his 
 sin, that in the greatness of his solicitude for the 
 temporal advancement and distinction of his 
 family, he overlooked their spiritual interests, 
 and forgot their exposure to hell? Oh, will not 
 the eternal judge say to such an one, “thou 
 wicked and slothful servant.^ See Matt. xxv. 
 
 2. Another ground of neglect or excuse, is 
 the want of suitable gifts . Men admit the ob- 
 ligation, and feel deeply convinced of its impor- 
 tance, and are convicted of the neglect of their 
 duty, but still endeavor to excuse themselves 
 for the omission of it under the pretence that 
 they have not gifts to pray; but let it be remem- 
 bered, that however desirable it may be, to have 
 gifts of a superior order even to prophecy, these 
 are by no means essential to acceptable devo- 
 tion: nor are they the basis of our obligations. 
 We are required to perform this duty not as 
 men of superior talents, but as men placed by 
 
168 
 
 THE DOMESTIC CIRCLE. 
 
 No sufficient reason for neglect. 
 
 the providence of God, at the head of our fami- 
 lies. In this relation the duty originates, and 
 from it is inseparable. Whatever may be our 
 abilities, these we are called upon to exercise in 
 our families, for their moral and religious im- 
 provement. 
 
 And further, it is to be observed that accord- 
 ing to the order of God, our gifts and graces 
 improve with the regular and persevering per- 
 formance of duty. This is a principle, which 
 we see pervading and operating through the 
 whole economy of nature. We behold it exem- 
 plified in the growth and perfection of every 
 living thing. And hence it is incorporated with 
 the moral administration of our Maker, as a 
 principle generally understood and of acknow- 
 ledged efficiency. And, therefore, they certainly 
 are without excuse, who refuse to exercise even 
 very moderate gifts in the performance of so 
 important a duty, seeing that to him that hath, 
 shall be given, and he shall have abundance. 
 The proper exercise of those gifts, however 
 limited, will not only afford an increase of 
 personal comfort and relative usefulness, but 
 also an enlargement of ability. See Matt, xxv, 
 14 — 30 . 
 
 But who are they that complain, that they 
 have no ability for this important branch of 
 
THE DOMESTIC CIRCLE. 
 
 169 
 
 Another reason for this omission. 
 
 family duty? Are they persons without the 
 power of ready utterance? Listen to their speech 
 on politics, trade, or the general operations of 
 business, and who so fluent as they ? 
 
 Are they persons who have no tact for the 
 management of affairs? Witness them com- 
 mence and consummate a business transaction. 
 A purchase or sale involving the risk of a few 
 hundred dollars, and what an exhibition of self- 
 possession, penetration, and good judgment do 
 you behold! Take them any where, and on 
 any subject that commands the affections of 
 their hearts, and there is a promptness, propriety 
 and energy of action that secure your highest 
 esteem. And why is it then that they have no 
 gifts here? They have no ability, because they 
 have no heart to pray. Place them in the 
 midst of motives and influences congenial with 
 their temperament, and they are instinct with 
 life and feeling, even a spark will kindle them 
 into flames, and an opportunity is always a rea- 
 son for action. These are indisputable facts and 
 hence arises the conclusion, that the cause of the 
 omission of family religion, is the want of a 
 spiritual mind, a mind favorably inclined to 
 devotion. 
 
 3. Another reason assigned for the omission 
 of this duty, is the want of a cheerful concur - 
 15 
 
170 
 
 THE DOMESTIC CIRCLE. 
 
 Children and domestics are not to regulate the family. 
 
 rence on the part of your families. It is urged 
 that children absent themselves, and that domes- 
 tics will not attend; or if they do, there is such 
 a manifest listlessness and want of respect in 
 their whole demeanor, that you dread the hour, 
 that gives occasion for the mortifying and 
 humiliating manifestation of their unkindness. 
 But can this be a sufficient justification of any 
 one in the neglect of this or any other duty they 
 owe to God? Certainly no one can indulge a 
 supposition so absurd and preposterous. We 
 are not to be deterred from the path of obedience 
 to the Most High, because that it is rendered 
 thorny by the insolence of servants or domestics, 
 the unnatural insubordination of children, or the 
 opposition of well-meaning, but mistaken friends. 
 No! but if we have difficulties, and those diffi- 
 culties increase, we must increase our application 
 to overcome them. 
 
 The government of the family is yours, and 
 as you are supposed to have the qualifications 
 necessary, God holds you accountable for the 
 faithful administration of that government. He 
 looks to you, ye fathers, as the heads of your 
 families, to secure to Him the submission of all 
 under your control; and to lay on his altar, on 
 your own and on their behalf, the morning and 
 evening oblation of praise and prayer. It is 
 
THE DOMESTIC CIRCLE. 
 
 171 
 
 The head of the family responsible to God. 
 
 not according to his will, as set forth in the 
 Scriptures of truth, nor even according to the 
 suggestions of reason, that your children or do- 
 mestics, should dictate the internal regulations 
 of your house; and much less that they should 
 trammel your conscience in the worship of God. 
 These arrangements are to be established by 
 your own authority, according to the Oracles of 
 God ; and then it is their place to conform, as 
 they value a good conscience, or the favor of 
 the Most High. And this, we apprehend, will, 
 in most instances, be the case, where the head of 
 the family exhibits an example of properly 
 enlightened, uniform, and consistent piety.— 
 Where children are properly brought up, where 
 they are taught to wear the yoke in their youth, 
 and have their minds suitably impressed with 
 sentiments of filial piety; there they will most 
 certainly conform to the worship of God at the 
 family altar, if not from a just sense of religion, 
 yet from a proper regard to the feelings and au- 
 thority of their parents. 
 
 And as for others, if they will not conform, so 
 far at least as to give a decent and respectful 
 attendance, the connection may be very easily 
 dissolved, and most certainly ought to be. If a 
 parent is justifiable, or rather to be commended, 
 for excluding from his family a person, who 
 
172 
 
 THE DOMESTIC CIRCLE. 
 
 Additional reasons. 
 
 would tempt his children to thwart him in the 
 ordinary affairs of life, to vex his spirit or waste 
 his substance, how much more reasonable is it 
 that he should do so in the concerns of religion, 
 where the high and holy interests of the future 
 world, are all involved? Such were the views 
 of the royal psalmist. “ I,” said he, “ will be- 
 have myself wisely in a perfect way; I will 
 walk within my house with a perfect heart; I 
 will set no wicked thing before mine eyes; I hate 
 the work of them that turn aside; it shall not 
 cleave to me, a froward heart shall depart from 
 me ; I will not know a wicked person. Whoso 
 privily slandereth his neighbor, him will I cut 
 off; him that hath an high look, and a proud 
 heart, will not I suffer; mine eyes shall be upon 
 the faithful of the land, that they may dwell 
 with me; he that walketh in a perfect way, he 
 shall serve me. He that worketh deceit shall 
 not dwell within my house ; he that telleth lies 
 shall not tarry in my sight.” Psa. ci. Such 
 are the views, by which every good man ought 
 to regulate his intercourse with his domestics. 
 And these measures once generally adopted, we 
 shall hear no more of the difficulty here re- 
 ferred to. 
 
 In addition to these more generally alleged 
 reasons for the neglect of this duty, we may men- 
 
THE DOMESTIC CIRCLE. 
 
 173 
 
 Extract from Dr. Dwight. 
 
 tion yet one more, not so frequently adverted to, 
 nor so strongly suspected as reprehensible. It 
 is a difficulty arising out of our natural tempera- 
 ment or constitutional formation. The persons 
 now referred to, are professedly of a diffident 
 and hesitating spirit, and have little or no confi- 
 dence in themselves on any subject, in which 
 they have not been regularly educated, and hence 
 make it a rule of life, never to assume any re- 
 sponsibility from which they can relieve them- 
 selves. Admitting the correctness of all that is 
 said in behalf of this class of persons, to be indis- 
 putable, which, however, is not always the case, 
 he certainly would be a most daring casuist who 
 would venture to exonerate, for this reason, 
 any one from the obligation of family worship; 
 for, after all that even charity can hope or be- 
 lieve, there is still reason to fear in most cases of 
 this description, some radical defect of Christian 
 experience or principle. And therefore, this is 
 very properly denominated an unhappy excuse. 
 “ I should feel myself bound to ask the author of 
 it,” says Dr. Dwight, “ Are you too diffident to 
 perform your customary business ? Are you too 
 diffident to pursue your customary amusements? 
 Are you too diffident to commit sin? Does 
 the bashfulness which hinders you from family 
 prayer, hinder you also from censuring and 
 15 * 
 
174 
 
 THE DOMESTIC CIRCLE. 
 
 The true reason of this neglect. 
 
 laughing at others who practise it ? Does it 
 prevent you from using the language of profane- 
 ness ? Why should you be timid only concern- 
 ing the duties of religion ? Is there any thing 
 in the nature of the subject which can reason- 
 ably excite shame, or which can fairly excuse 
 you in indulging it ? Is it not true that religion 
 itself is the thing of which you are ashamed? 
 Remember, I beseech you, the awful declaration 
 of Christ concerning this subject, ‘ Whosoever 
 shall be ashamed of me and of my words, of him 
 shall the son of man be ashamed when he shall 
 come in his glory.’ ” 
 
 But let us not disguise the true reason which 
 operates so extensively and powerfully in the 
 church, to the prejudice of this Christian duty. 
 The real cause of all this delinquency, is not the 
 want of information, of gifts, or family co-opera- 
 tion, but it is the want of a suitable experience 
 in the things of God. When the heart is right, a 
 corresponding rectitude of conduct will distin- 
 guish the life, and vice versa. Hence we find as 
 a general rule, that those persons who live in the 
 neglect of family worship, are not less deficient 
 in other parts of Christian practice, where they 
 have no promptings from fashion, interest or pas- 
 sion. That this is true of thousands, will be dis- 
 puted by no one awake to the present state of 
 
THE DOMESTIC CIRCLE. 
 
 175 
 
 The true reason of this neglect. 
 
 the church. But who will give them the timely 
 and needed warning? Who will lift up his voice 
 like a trumpet, and sound an alarm in God’s 
 holy mountain? Who will show his people their 
 transgression, and point them to their sin? Leav- 
 ing this important task to those whom God may 
 raise up for that purpose, we urge the inquiry, 
 what will it avail any man to be a Christian 
 merely in principle, in prejudice, in party feel- 
 ing, and party enterprise? We will eat our 
 own bread, say they, and wear our own appa- 
 rel ; we will contribute to the advancement of 
 your secular, and even your spiritual pursuits; 
 only let us be called by your name, to take away 
 our reproach. And on these terms they have 
 a name — a name that they live; and behold they 
 are dead — dead in trespasses and in sins. And 
 hence they are not properly identified with any 
 of the proper movements of the church. In her 
 temporal interests alone, are they seen or known, 
 while in the spiritual and aggressive movements 
 of the church on the fashions of the world, the 
 kingdom of Satan, and the dominions of sin, 
 they evince all the cold indifference of an alien 
 heart. Such is the character, most generally, of 
 those who neglect this branch of Christian duty. 
 And here allow me to put it to the conscience of 
 all involved in this censure, to say, whether there 
 
176 
 
 THE DOMESTIC CIRCLE. 
 
 Tendency to advance personal improvement. 
 
 is not just reason to fear that in that final classi- 
 fication of character, which will take place at the 
 last day, this inattention to duty will be punished 
 as disobedience, and this conformity to the world, 
 as rebellion against the only begotten of the 
 Father. But we cannot pursue these reflections 
 beyond this point. Let us now turn, in the 
 
 III Place, To the arguments which enforce 
 the regular and faithful discharge of this duty. 
 
 1. Its tendency to advance 'personal improve- 
 ment. The favor of God once experienced in 
 the pardon of sin, is not retained by the regular 
 performance of any one or given number of 
 Christian duties, but by the faithful discharge of 
 all. The Scriptures of truth, and the reason of 
 things, make it manifest, that permanent peace 
 of mind, and a regular and rising enjoyment in 
 the things of God, can only be realised by follow- 
 ing the Lord fully. And, therefore, if we would 
 not be barren nor unfruitful in the knowledge of 
 our Lord Jesus Christ, this duty must be attended 
 to, in common with all others, under a scrupu- 
 lous regard to the will of God, the best interests 
 of our families, and the solemn realities of a fu- 
 ture world. 
 
 If a father would warm his own heart with 
 the fires of devotion, let them be the fires that 
 
THE DOMESTIC CIRCLE. 
 
 177 
 
 Its bearing on family reputation. 
 
 burn on his own family altar. Here, in the 
 midst of his own domestic circle, let him wait on 
 God, and renew his strength; here, let him draw 
 near to the throne of heavenly grace, and lead- 
 ing his family into the holiest by the blood 
 of Jesus, teach them both by example and pre- 
 cept, the power and excellency of our holy 
 religion. 
 
 2. We adduce another argument, enforcing 
 this duty from its bearing on family reputa- 
 tion . As it gives the character of religion to 
 the family collectively, as there can be no public 
 religion where there is no open and public wor- 
 ship of God, so no family can be properly re- 
 garded as religious collectively, who do not 
 regularly worship the Most High in their family 
 capacity. In their individual relations they may 
 be interesting, amiable, and even useful, but 
 collectively., God is not acknowledged by them. 
 And, therefore, in numbering the families of 
 God’s spiritual Israel, whatever may be the 
 state of their minds, you cannot embrace them 
 in the enumeration, because the blood of the 
 sacrifice is not sprinkled upon the lintels and 
 posts of their door. Exodus, xii, 4 — 7. And in 
 their collective capacity they are not separated 
 to the Lord their God, as a royal priesthood, and 
 a peculiar people. 1 Pet. ii, 9. As the duty 
 
178 
 
 THE DOMESTIC CIRCLE. 
 
 Its power over the principles, &c, of children. 
 
 is, therefore, essential to Christian character, it 
 is indispensable. 
 
 Again, the importance of family worship in 
 this respect, is seen in the power it exerts over 
 the principles and habits of the subordinate 
 members of the family. (1.) By giving them 
 habits of devotion, and the importance of such 
 an influence properly directed, must be evident 
 to all, who consider the force of habits formed 
 in infancy, or who value the favor of God and 
 the possession of correct principles. The tena- 
 city with which the human mind adheres to any 
 particular course, rendered familiar by early 
 habits, or wrought into the mind by force of 
 education, is a fact prominently before the 
 world, and exemplified in the experience of 
 every day. And this, indeed, is the great reason 
 of any thing peculiar in the physical, intellectual 
 or moral training that considerate parents be- 
 stow upon their children. (2.) By implanting 
 and cultivating correct principles. In family wor- 
 ship, the great leading doctrines of religion are 
 brought clearly and frequently before the mind. 
 God is reverently adored as the great Father of 
 the spirits of all flesh, as the upholder of universal 
 existence, and the giver of all that is good. The 
 sacrificial death of Christ is referred to as the 
 only hope of fallen and guilty man. The gift 
 
THE DOMESTIC CIRCLE. 
 
 179 
 
 It exemplifies parental affection, &c. 
 
 of the Holy Spirit is implored to aid our infirmi- 
 ties, to enlighten, sanctify and seal us, to the day 
 of redemption. The wrath of God is deprecated, 
 as the heaviest calamity, that can befall us in 
 this world, or that which is to come. And here 
 the pleasures of heaven are anticipated, with 
 joy unspeakable and full of glory. And can 
 any one suppose, for a moment, that this expres- 
 sion of sentiment, illustrated and sustained by a 
 corresponding course of life, will have no power 
 in forming the creed or fixing the religious prin- 
 ciples of our children? Certainly not; it is 
 morally impossible. (3.) By exemplifying pa- 
 rental affections. We do not design to intimate 
 that those parents are without affection for their 
 children, who have no family worship. But 
 this is certain, that they do not give every rea- 
 sonable and appropriate expression of that af- 
 fection. In many instances, your children might 
 say, “our parents educate us carefully; they 
 lay up for us treasure on earth, where moth and 
 rust corrupt; they give us many and positive in- 
 structions respecting our manners, our society, 
 and health; but they never pray with us, nor 
 for us; we have no family allar; they care for 
 our bodies, but are indifferent to our souls; they 
 weep over our sickness, but they smile at our 
 sins.” Surely such parents have not given 
 
180 
 
 THE DOMESTIC CIRCLE. 
 
 Collateral influence of family worship. 
 
 every suitable expression of their affection for 
 their children, as rational, religious and immortal 
 beings. (4.) By strengthening parental authority. 
 If any thing can give a parent special influence 
 over a child, certainly a becoming solicitude for 
 the salvation of his children will have that effect. 
 When they hear regularly morning and night, a 
 father’s prayers, witness his tears, and behold 
 his patient and unwearied efforts to secure for 
 them the mercy and protection of God, it is 
 highly improbable and unreasonable that they 
 should remain unaffected. The circumstance 
 that gives ministers of the gospel more influence 
 than other men, in their particular calling, is 
 most unquestionably owing to the fact, that in 
 public worship they lead the minds of men to 
 God, to heaven, and eternal things, and by 
 parity of reason, the worship of God, properly 
 performed in the domestic circle, must give the 
 head of the family, if a consistently pious man, 
 a wonderful accession of influence, and govern- 
 ing power, over his house. 
 
 3. We may enforce this duty by reference to 
 its collateral influence. There is a moral power 
 in good example, that is not unfrequently irre- 
 sistible as light, and omnipotent as truth itself; 
 even when reflected by a single individual from 
 the humblest condition in life. And not unfre- 
 
THE DOMESTIC CIRCLE. 
 
 181 
 
 Family worship specially obligatory on man. 
 
 quently, God is pleased, through this medium, to 
 shed the illumination of his truth, and the power 
 of his grace, on persons high and influential in 
 the world; for he is not dependent on outward 
 circumstances for the accomplishment of His 
 will. 
 
 But the influence of a pious family, in which 
 the worship of God is regularly and faithfully 
 performed, must, in the nature of things, be infi- 
 nitely greater. It cannot be otherwise than 
 salutary ; with some a restraint from vice, with 
 others an incentive to virtue. It will cheer the 
 heart of the faithful in the house of their pilgri- 
 mage, and put to silence the ignorance of foolish 
 men. A pious family, walking in the fear and 
 love of God, keeping His commandments, and 
 statutes to do them, exhibits to the world in 
 miniature, the concentrated excellencies of our 
 holy religion. It is fitly compared to a light 
 amidst surrounding darkness ; and is as the salt 
 of the earth. Here, then, we are urged to the 
 faithful discharge of this duty from considera- 
 tions of personal improvement , the happiness 
 of our families, and the good of society, 
 
 4. We enforce this duty from a consideration 
 of the fact, that it is especially obligatory on 
 man . 
 
 16 
 
182 
 
 THE DOMESTIC CIRCLE. 
 
 A natural appointment. 
 
 1. Jis a natural appointment of God. Family 
 worship is not to be regarded as a work of su- 
 pererogation, but as an important part of that 
 duty which is appropriate to man, as the subject 
 of moral government through every period of 
 his earthly existence. The obligation thus to 
 worship God, naturally arises out of the relation 
 in which man is placed to his Maker, and his 
 family, and is, therefore, universal, and inde- 
 structible. Nor can it be dispensed with, under 
 any circumstance, but is binding on all men 
 through all time. That God ought to be wor- 
 shipped, and that His worship ought to be publicly 
 performed, are self-evident truths. And hence 
 men in the earlier ages of the world, who were 
 decidedly pious, regularly worshipped God in 
 their own tents. The tabernacle was their 
 church, and the family circle a distinct and com- 
 plete religious organisation. The changes that 
 have passed upon society by the increase of 
 population, which has swelled families into na- 
 tions, and nations into vast multitudes, by no 
 means dissolve this original obligation, or obvi- 
 ate the necessity for this primary form of religious 
 worship. These can only render it more bind- 
 ing, because the faithful performance of this 
 duty is the more needed to secure the ends of 
 
THE DOMESTIC CIRCLE. 
 
 183 
 
 Essential to religion. 
 
 good government in the domestic circle, and in 
 the civil relations of men. But 
 
 2. This duty is obligatory on man , as an 
 essential part of true religion under every dispen- 
 sation of grace. In the time of the patriarchs, 
 parents were not only required to be persons 
 fearing God, and working righteousness, but re- 
 ligion was also to be a prominent character in 
 their household arrangements. Thus the family 
 of Abraham was the church of God. But this 
 was not a solitary instance; his descendants also 
 walked in the observance of the same pious 
 usage. Such also were the family regulations of 
 righteous Job, c. i, 5. Under the Old Testament 
 dispensation, the same principle was distinctly 
 recognised, and is, if any thing, more prominent, 
 and not less powerful and extensive in its opera- 
 tion, and hence in all those dark periods of na- 
 tional dereliction from the religion of the true 
 God, so common in Jewish history, the family 
 circle of the pious few became the asylum of 
 persecuted truth and virtue, until the clouds of 
 superstition were dispersed, and the tumult of 
 human passion had subsided; and thus, indeed, 
 it has been in all those gloomy periods of perse- 
 cution and tribulation, through which the church 
 of Christ has passed, downto the present day. 
 
 The duty of family worship is distinctly re- 
 
1S4 
 
 THE DOMESTIC CIRCLE. 
 
 The paschal lamb. 
 
 cognised in the deliverance of the Israelites from 
 their Egyptian bondage. The blood of the first 
 paschal lamb, being sprinkled on the door posts 
 of every house, occupied by the Israelites, was, 
 to all intents and purposes, a most solemn act of 
 family worship; an expressive declaration of 
 their faith, and an effectual means of their pre- 
 servation: and the same principle is distinctly 
 seen in all the regulations of that peculiar people, 
 whether designed to govern them in their duties 
 toward God, or in their intercourse with each 
 other. And if the duty is not formally enjoined 
 on the disciples of Christ, in the New Testament 
 scriptures, it is because that it is so obviously 
 and necessarily implied that habitual spirituality 
 of mind, watchfulness and devotion, is essential to 
 vital godliness, as to render a special command 
 unnecessary. 
 
 The considerations then that it was the earliest 
 form of public worship, that it has been distinct- 
 ly recognised in the religious institutions of the 
 Old Testament Church, and that it is necessarily 
 implied in the more spiritual dispensation of the 
 gospel, present an argument of peculiar force, 
 sufficient it would seem to us to move every 
 honest mind. If then we regard our personal 
 improvement, the good of our families, the inte- 
 rests of society, and above all the favor of our 
 
THE DOMESTIC CIRCLE. 
 
 185 
 
 The resolution of Joshua was personal. 
 
 God, then let us adopt the spirited resolutions in 
 the text — “ As for me, and my house, we will 
 serve the Lord.” 
 
 But here let it be remembered, that this is an 
 example of personal religion. Whatever is im- 
 plied in the service of God, Joshua was resolved 
 to perform. If there were privations, he was 
 willing to endure them; and as he hoped to in- 
 herit the rewards, so he was willing to endure 
 the tribulations of righteousness. The import- 
 ance of this resolution, under this view must be 
 self-evident to all who consider how our private 
 and public character, our personal and relative 
 duties, do of necessity mutually influence each 
 other; hence no person can be a good officer, 
 (say a magistrate,) who is not a good citizen, nor 
 can any man be a good father, husband, or head 
 of a family, who is not a good man. In view of 
 this fact, we suppose that Joshua published the 
 resolution contained in the text. 
 
 Again, in this resolution, Joshua pledges him- 
 self for his family; “ as for me and my house.” 
 It is true that he could not be pious for them 
 any more than for other persons. But still he 
 could exercise the influence of example, and the 
 restraints of authority; to direct them in the 
 paths of righteousness. 
 
 He would superintend the formation of their 
 16 * 
 
IS 6 
 
 THE DOMESTIC CIRCLE. 
 
 He pledges himself for his family. 
 
 religious opinions. He would see that they 
 should not worship the gods whom their fathers 
 served on the other side of the flood; nor the 
 gods of the Amorites, in whose land they dwelt; 
 but that they should fear the Lord their God, 
 who brought them out of Egypt, and fed them 
 all their life long, and Him only. 
 
 He would direct and restrain their intercourse 
 with the world. Joshua knew well the dangers 
 as well as the enjoyments of social life; and 
 hence he pledges himself, to afford his family 
 every necessary defence, against the cunning 
 craftiness of ungodly men, who lie in wait to 
 deceive; — he would see that the business, re- 
 creations, society, moral and religious opinions 
 of his family, should not be defective, erroneous 
 or sinful as a consequence of his neglect. To 
 prevent it, he will give them the benefits of his 
 pious example, the instructions of his wisdom, 
 the defence of his authority, and all that a pious 
 father’s care an/1 kindness could confer. This, 
 and even more, are comprehended in the pious 
 resolution of this holy man, and it most certainly 
 has strong claims on our imitation. 
 
 As it is the resolution of an independent 
 mind, “ choose ye (said he) this day, whom ye 
 will serve, but as for me, I do not hesitate. I 
 see my duty and that is my choice, and as for 
 
THE DOMESTIC CIRCLE. 
 
 187 
 
 An independent mind. 
 
 me and my house, we will serve the Lord.” 
 Joshua was not a feeble minded man, whose 
 religious opinions were dictated by the multi- 
 tude, or took their complexion from the spirit of 
 the times. He was no visionary enthusiast, nor 
 dreaming mystic, but a man of vast and capa- 
 cious soul, whose naturally exalted mind, had 
 been wonderfully refined, expanded and ele- 
 vated by the thrilling inspirations of the living 
 God. 
 
 This was the resolution of a pious mind, since 
 Joshua was a man deeply experienced in the 
 things of God. He was with Moses on the Mount; 
 he heard the trumpet and thunder, and saw the 
 lightning, the fire, and the glory of the Lord, on 
 Mount Sinai; and, therefore, his knowledge of 
 spiritual things was of a most exalted form, ac- 
 quired in the very verge of heaven. And his 
 religious experience must, in the nature of things, 
 have received the highest polish the hand of God 
 can impress on human nature. And hence he 
 was the companion of Moses, while living, and 
 his successor when dead; and hence he was en- 
 abled to maintain his religious career through a 
 long life of immense toil and peril, with even 
 increasing reputation, and at length to conclude 
 it with unclouded glory. Thus the example of 
 Joshua was commended to the conscience and 
 
188 
 
 THE DOMESTIC CIRCLE. 
 
 Expostulation. 
 
 sympathies of every pious Jew; but to us it 
 comes with an accumulation of power, propor- 
 tioned to the increase of our advantages. 
 
 Without extending these reflections further, 
 we shall conclude with a few words of expostu- 
 lation with such as neglect this solemn duty. 
 And here we have those who once engaged most 
 heartily in its performance; their family altar 
 stood out prominently in their domestic arrange- 
 ments, and the fires of a consistent Scriptural de- 
 votion, were kept burning on it continually. 
 Morning and evening, the pious father led his 
 family to the foot of the throne, saying, “ Come, 
 let us bow down and worship, let us kneel before 
 the Lord our Maker; for we are the sheep of his 
 pasture, and the people of his care.” Those 
 were seasons of refreshing from the presence of 
 God, times never to be forgotten; when the can- 
 dle of the Lord burnt brightly on their head. 
 But these days, alas! are gone by. Weeks, 
 months, and years, have now passed away, 
 since you last assembled your family for morn- 
 ing or evening prayer. Now day and night re- 
 gularly succeed each other as formerly, but 
 neither are sanctified by the services of religion. 
 There is no longer a sacrifice of praise, or the 
 voice of supplication. The word of God now 
 lies neglected, your harp is hung on the willows, 
 
THE DOMESTIC CIRCLE. 
 
 189 
 
 Exhortation. 
 
 and unfortunately you have resigned yourself 
 an easy prey, if not to the power of Satan, yet to 
 the fashions of the world, and the fear of man. 
 
 Brethen, where will these things end? Will 
 they not plant your dying pillow with thorns, 
 and make the cup of death excessively bitter 
 with the wormwood and gall of an unavailing re- 
 pentance? Can you hope to die in peace, with the 
 recollection of your past unfaithfulnesss staring 
 you fully in the face ? How will you assem- 
 ble your children around your dying couch, and 
 give them your final charge? Will you then be 
 able to say, “ I have fought a good fight, ” and 
 encourage your children to imitate your patient 
 faith, and cheerful hope in the work of God? No, 
 verily — at best you will be dumb, confused, and 
 condemned. Awake, then, thou slumbering spirit, 
 and consider from whence thou art fallen. Re- 
 pent, and do thy first works over again. Rebuild 
 thy family altar; assemble thy neglected family, 
 and falling down before the Lord, your Maker, 
 offer unto Him a sacrifice of a broken heart; so 
 shall he restore unto thee the joy of His salva- 
 tion, and heal thy backslidings, and love thee 
 freely. 
 
 2. We may offer a word of exhortation to 
 those who have never taken up this cross. You 
 have feared to engage in this part of your duty; 
 
190 
 
 THE DOMESTIC CIRCLE. 
 
 Exhortation- 
 
 Want of gifts, of grace, of confidence, has deter- 
 red you. But remember, that more than ordi- 
 nary gifts are not necessary; the sacrifices of God 
 are not sublimity of thought, and elegance of 
 expression. The Almighty lays no stress on the 
 well-turned period, and the well-tuned voice. 
 He “is a spirit, and they who worship Him, must 
 do it in spirit and in truth.” You can draw 
 near to God with an humble and devoted mind, 
 and this is the all-important part of worship. 
 Be persuaded, then, at once, without further 
 delay, to begin this good work, and as ground of 
 encouragement, remember, that God has gra- 
 ciously promised to increase your gifts, with the 
 exercise thereof. Do what you can, and God 
 will enable you to do more. He will propor- 
 tion your strength to your day, and you will soon 
 be enabled to regard this duty as a privilege. 
 The yoke will become easy, and the burden 
 light. And at your family altar, God will mani- 
 fest himself unto you, even as he does not mani- 
 fest himself unto the world. 
 
 Consider, also, that family worship is an essen- 
 tial part of that religious example and instruction, 
 children are entitled to expect at your hand. 
 And that it will give broader and deeper founda- 
 tions for your authority, and greater efficiency to 
 discipline in family government. Your children 
 
THE DOMESTIC CIRCLE. 
 
 191 
 
 Conclusion. 
 
 will not only regard you as their natural superior 
 and governor, but also as their religious instructor 
 and friend. They will admire your uniform and 
 fervent piety, and holy sympathy for their souls. 
 And hence they will love you the more for hav- 
 ing prayed with and for them. 
 
 How unspeakable is the privilege that we may 
 thus enjoy, of anticipating the blessedness of the 
 millennial glory of our Lord Jesus Christ, when 
 the knowledge of the Lord shall cover the whole 
 earth as the waters cover the face of the great 
 deep. Already we sit under our own vine and 
 fig tree, and none can hinder or make us afraid. 
 We all unite in singing one song of salvation to 
 God. We unite in presenting the same sacrifice 
 of gratitude and love, and look forward with 
 transport to the day, when, with all the family 
 above, our redeemed spirits, free from all the 
 corruption and infirmities of earth, shall rest 
 forever in the bosom of our Father and God. 
 
DISCOURSE V. 
 
 MASTERS AND SERVANTS. 
 
 1 Tim. vi, 1 — 2. “ Let as many servants as are under the 
 
 yoke count their own masters worthy of all honor, that the 
 name of God and his doctrine be not blasphemed. And 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.” 
 
 The peculiar habits of thought, which prevail 
 in our own country, on all questions relating to 
 the organisation of society and the various modes 
 under which it exists, render it expedient, al- 
 though it may not be strictly necessary, to lay 
 down a few general principles at the commence- 
 ment of this discourse, which we honestly be- 
 lieve to be founded in correctness, and which we 
 therefore desire most sacredly to maintain. 
 
 The principles referred to give their distinc- 
 tive complexion to the civil institutions of our 
 country, and we regard them as being planted 
 in the moral constitution of man, by the great 
 Author of his being. To us they appear to be 
 distinctly recognised in the whole scheme of 
 
THE DOMESTIC CIRCLE. 
 
 193 
 
 Introduction. 
 
 God’s moral administration, and to give to 
 Christianity that peculiar character of bene- 
 volence which changes, under its salutary 
 influence, this world of strife, anarchy and con- 
 fusion, into one vast brotherhood. 
 
 The principles referred to are these — That all 
 men do by nature sustain the same relation to 
 God, whether they subsequently become mas- 
 ters, or servants; and that, therefore, by nature, 
 no man is either a master or servant; there is 
 no superiority on the one hand, nor inferiority 
 on the other. By nature they both are equal, 
 and sustain the same relation to God, as the 
 creatures of his mercy and care. That real 
 worth, or moral character, is not to be estimated 
 by external circumstances of wealth, education, 
 or office, but by reference to moral principles 
 and habits of life: and that, therefore, men are to 
 be valued, not so much for the places they 
 occupy in society, as for the manner in which 
 they discharge the duties of their respective 
 stations. This is manifestly the test of character 
 with God, and it ought to be with men. This 
 will be the rule of judgment in eternity, and it 
 ought to be the great regulating maxim of 
 society in time. 
 
 With these preliminary reflections, designed 
 to guard against a misapprehension of terms 
 
 17 
 
194 
 
 THE DOMESTIC CIRCLE. 
 
 Who are comprehended in this command! 
 
 that may be used, or sentiments that may be 
 expressed, in this discourse, we proceed to the 
 more immediate explanation of our subject, in 
 which we propose to inquire: 
 
 1st. Who are, comprehended in this com- 
 mand ? “Let as many servants as are under 
 the yoke,” &c. The principle is most distinctly 
 set forth in the text, and indeed is insisted on 
 throughout the sacred volume, that men should 
 render to each other, not only that general re- 
 gard which is due from man to man, viewed as 
 a rational or sentient being — but also that more 
 particular respect that is grounded on those dis- 
 tinctions which seem inevitably to arise, out of 
 all regularly organised, and well established 
 governments. Men are to be reverenced for 
 their office, even when we cannot esteem them 
 for their virtues; for the office itself may be 
 valuable, perhaps essential to the maintenance 
 of civil order, even when filled by an incompe- 
 tent or an unworthy incumbent. And, there- 
 fore, every good citizen will, for the time being, 
 render the honor that is due to office, although 
 that honor is conferred on an unworthy person. 
 He will not violate his own obligations to bring 
 other persons to a proper observance of theirs, 
 but rendering to all their dues, tribute to whom 
 
THE DOMESTIC CIRCLE. 
 
 195 
 
 Religion conducive to civil order. 
 
 tribute is due, custom to whom custom, fear to 
 whom fear, honor to whom honor, he will pur- 
 sue the path of uprightness, and leave to the 
 slow but salutary provisions of the civil consti- 
 tution, or the righteous providence of Almighty 
 God, to correct those evils which lie beyond his 
 individual right or power to control. Hence we 
 read, let every soul be subject unto the higher 
 powers; for there is no power but of God; the 
 powers that be are ordained of God; “ Whoso- 
 ever therefore resisteth the power, resisteth the 
 ordinance of God; and they that resist shall 
 receive to themselves damnation.” Romans, xiii, 
 1 — 2 . 
 
 In the Christian religion, which, by the way, 
 is the only reasonable system of religious and 
 moral truth, the only one that subserves the 
 good of man individually and in the aggregate; 
 that gives vigor to private virtue and equality, 
 consistency and efficiency to public rule, these 
 are well established principles — and are most 
 strikingly exemplified in the life and conduct of 
 our Lord Jesus Christ and all his apostles, and 
 they form essential and ever acting elements in 
 the moral habits and religious experience of 
 every genuine Christian. Because, whatever 
 may be our natural rights, these are never so 
 effectually guarded nor so rationally enjoyed as 
 
196 
 
 THE DOMESTIC CIRCLE. 
 
 Special application of general principle. 
 
 when we perform the part of good subjects of 
 that particular form of civil government, under 
 which, in the providence of God, we may happen 
 to have our existence. 
 
 In the text, the apostle makes a special appli- 
 cation of this general principle. As many as 
 are under the yoke, are here, required to count 
 their own masters worthy of all honor that is, 
 as many as are under the yoke who sustain the 
 subordinate relation of servant; or, in other 
 words, who are neither parents nor children, 
 nor relations, but subordinate members of the 
 family circle. This view of the subject com- 
 prehends — 
 
 1. Such as were in a state of involuntary 
 bondage . Not that the apostle intended to 
 
 justify the practice of holding men in such a 
 state of moral, intellectual, and civil degradation. 
 To treat of this question, so far as it involves 
 the natural and unalienable rights of men, was 
 not his design. The apostles, in strict imitation 
 of their Divine Master, scrupulously avoided all 
 questions having a tendency to disturb the order 
 of civil government in those countries where 
 they exercised their ministry. They did not re- 
 gard themselves as political reformers, but as 
 messengers of salvation, and ministers of peace, 
 who were specially appointed by the Lord Jesus 
 
THE DOMESTIC CIRCLE. 
 
 197 
 
 Such as are in involuntary bondage. 
 
 Christ, not for the purpose of explaining and 
 defending the civil rights of men, but for the 
 still holier purpose of teaching them words 
 whereby they might be saved; to warn every 
 man, and teach every man in all wisdom, that 
 they might present every man perfect in Christ 
 Jesus. And hence, without once touching the 
 question of their natural and civil rights; with- 
 out referring to the almost unbounded preroga- 
 tives of the civil ruler; the arbitrary distinction 
 between master and slave, they adhered strictly 
 to their particular work of turning men from 
 darkness to light, and from the power of Satan 
 unto God. The apostle, therefore, does not in- 
 quire into the history of their misfortune, (whom 
 he addressed,) whether they were taken captives 
 in war — violently torn by heartless men from 
 their parents, homes and children, or gotten by 
 barter or sale; this point he leaves untouched. 
 As the relation itself was recognised and esta- 
 blished by law, and the persons addressed sus- 
 tained this relation, and could not be released 
 unless by the consent of their owners, without 
 violence and confusion, the apostle urges them 
 to such a course of life, as would exemplify the 
 power of Christianity in their personal meek- 
 ness, fidelity and love. Let as many servants 
 as are under the yoke, count their own masters 
 17 * 
 
198 
 
 THE DOMESTIC CIRCLE. 
 
 The apostles give no judgment on the abstract question. 
 
 worthy of all honor, that the name of God, and 
 his doctrine be not blasphemed. And 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. These things 
 teach and exhort. If any man teach otherwise, 
 and consent not to wholesome words, even the 
 words of our Lord Jesus Christ, and to the doc- 
 trine which is according to godliness, he is 
 proud, knowing nothing, but doting about 
 questions and strifes of words, whereof cometh 
 envy, strife, railing, evil surmisings, perverse 
 disputings of men of corrupt minds, and des- 
 titute of the truth, supposing that gain is god- 
 liness. 
 
 JBut are we to infer from this mode of instruc- 
 tion, that the apostle gives the sanction of inspi- 
 ration to the practice of holding men in a state 
 of involuntary bondage ? Most certainly not. 
 He expresses no judgment on this question any 
 more than he does upon any other incidental 
 circumstance of human life. And, therefore, it 
 would be as absurd to infer from the instruction 
 given by the apostle above referred to, that this 
 practice is reasonable, just, and acceptable to 
 God, as to argue that because he enjoins obe- 
 dience to kings, he does thereby give his sanction. 
 
THE DOMESTIC CIRCLE. 
 
 199 
 
 Bat may be inferred from the character of Christianity. 
 
 as an inspired writer, to a monarchical form of 
 civil government, to the exclusion of all others. 
 
 The sentiment of the apostle on this, and all 
 similar questions, is not to be inferred from any 
 occasional remark or injunction they may have 
 felt it their duty to deliver. But from the gene- 
 ral character of Christianity, its spirit of sympa- 
 thy, tenderness, and love; its avowed design and 
 manifest tendency to destroy the malign pas- 
 sions of the human heart — to subdue the pride, 
 ambition, enmity, and cruelty of our nature, and 
 to place the entire family of mankind under the 
 active power of supreme love to God, and ardent 
 benevolence towards each other. 
 
 When the apostles exercised their ministry, 
 this form of human wretchedness obtained 
 among men to a most frightful extent ; and it 
 still exists, variously modified, it is true, but 
 milder only in proportion, as the benign religion 
 of the New Testament has shed its ameliorating 
 influence on the civil and social institutions and 
 relations of men. Its existence must always be 
 regarded not only as an inconvenience, but as 
 one of the natural consequences of moral evil, 
 and hence we may both rationally and Scriptu- 
 rally expect, that as this is one of the effects of sin, 
 it will ultimately be removed as one of the inevi- 
 table results of that universal spread of the truth 
 
200 
 
 THE DOMESTIC CIRCLE. 
 
 Apprentices. A relation of choice. 
 
 as it is in Jesus, for which we are taught to pray; 
 which God has graciously promised, and which 
 Christ died to purchase, and which he ever lives 
 to accomplish. In the meantime, we exhort 
 servants to be obedient unto their own masters, 
 and to please them well in all things, not an- 
 swering again, not purloining, but showing all 
 good fidelity, that they may adorn the doctrine 
 of God our Saviour in all things. 
 
 2. Another class of persons comprehended in 
 this injunction of the apostle, are apprentices . 
 Such persons as are regularly bound by their 
 parents, guardians, or themselves, and are held 
 under the obligations of an indenture. That 
 this particular form of the relation was referred 
 to by the Apostle, can hardly be questioned by 
 any one, when it is considered how fairly it is 
 embraced in the general principle here laid down, 
 that as many as are under the yoke, that is, are 
 in a state of servitude, should count their mas- 
 ters worthy of all honor. Certainly, if there is 
 any propriety, reason, or righteousness in this 
 command, anywhere, it is in this particular ap- 
 plication. 
 
 (1.) Because that it is a relation of choice. 
 The individual who becomes an apprentice, 
 does it with the concurrence of his own mind; 
 if he is imposed upon by the exaggerated or 
 
THE DOMESTIC CIRCLE# 
 
 201 
 
 A relation of personal advantage. 
 
 false representations of his parents, guardians, or 
 others, which it is to be feared is sometimes the 
 case, this is his misfortune, and is one of those 
 common inconveniences of life against which we 
 have no protection, save the proper exercise of 
 our own faculties, the fidelity of our friends, or 
 the vigilant and impartial administration of civil 
 law. But still, the parties are presumed to have 
 a fair understanding; their duties and responsi- 
 bilities are clearly defined, and, all things consi- 
 dered, if this is not the best, it is regarded as 
 equal to any other arrangement the parties can 
 make for their advantage respectively, and is, 
 therefore, entered into as a reasonable one, and 
 as such is a matter of choice. 
 
 (2.) Because that it is a relation of personal 
 advantage . Whatever may be the result, ulti- 
 mately there can be no doubt but that both 
 master and apprentice propose to themselves 
 personal advantage as the consequence of such 
 a relation. Without it the one would not sub- 
 mit to the restraints, nor would the other incur 
 the responsibilities which it imposes. But then 
 it will readily be perceived that, in the nature of 
 things, the balance of advantage between the 
 master and his apprentice must always be in 
 favor of the latter. Because it matters not how 
 early in life the connection may be formed, it 
 
202 
 
 THE DOMESTIC CIRCLE. 
 
 An inducement to fidelity. 
 
 uniformly terminates at that period, in which 
 our intellectual and physical nature have attain- 
 ed to such a degree of maturity, as renders our 
 time and services most valuable. Thus, the 
 plain state of the case is this, that while the ap- 
 prentice is controlled by the foibles of youth, 
 unformed in his character and imperfect in his 
 business, he serves his master. But as the levi- 
 ties of boyhood are succeeded by the more 
 excellent developments of mature age, and the 
 mere novice becomes a proficient in his busi- 
 ness, he serves himself. We would not be 
 understood to insinuate that there is any thing 
 unfair in this arrangement, or that it ought to be 
 otherwise. Because the common consent and 
 uniform course of society on this subject is an 
 ample guarantee of its correctness. But to us it 
 does appear, in view of this fact, that the obliga- 
 tions of this relation ought to be more sacredly 
 regarded, than is the case, perhaps, in most in- 
 stances. 
 
 But once more: As an inducement to fidelity 
 in his calling, an apprentice ought to remember 
 that he gets his master’s business, or art, for the 
 consideration of his own service; while he is, 
 himself, yet a minor, and would not under any 
 circumstances, be entitled to the control of his 
 own time, or the proceeds of his own labor; and 
 
THE DOMESTIC CIRCLE, 
 
 203 
 
 Another class of persons. 
 
 thus, even in his youth, he is, by the acquire- 
 ment of a profession, art, or trade, securing to 
 himself the means both of wealth and reputa- 
 tion, when he shall have become of age. This 
 certainly is, or ought to be a very strong induce- 
 ment to aspire to eminence, to endeavor to 
 excel in his calling, as a circumstance which 
 will at once render his services more valuable, 
 improve his character, and open a more ready 
 and certain medium to success in business. 
 
 3. A third class of persons here referred to, is 
 such as , having the control of their own time ; 
 choose either for considerations of convenience, 
 or gain, to engage in the service of others. 
 They most certainly are under the yoke, and it 
 is indisputably certain that whatever rights they 
 may have naturally, and in their separate capa- 
 city, these become more or less abridged, and 
 variously modified by the different relations they 
 form, or engagements they enter into with 
 others; — and we certainly need not be informed 
 that a good man, one that is upright in his prin- 
 ciples and habits, will act in all things according 
 to that particular modification of his rights 
 which has been thus created, not only for wrath, 
 but also for conscience sake. The duties more 
 particularly binding on persons in this relation 
 to society are, 
 
204 
 
 THE DOMESTIC CIRCLE. 
 
 Respect for their employers. 
 
 (1.) Respect for their employers . We sup- 
 pose that it will not be disputed that there is a 
 manifest difference between him who is em- 
 ployed and his employer so far as their relation 
 is regarded; and although they are mutually 
 dependant, because the one cannot do without 
 the other in either case, (for “the king himself is 
 served of the field/’) yet there is an inequality, 
 the one is entitled to command, the other is 
 under obligation to obey. The employer evi- 
 dently has more rights, more power, and pro- 
 portionately greater responsibility; and even 
 where this is not the case, their rights and 
 responsibilities are essentially different. We do 
 not say, that there is any inherent difference, that 
 the one is less worthy for being poor or the 
 other more so for being rich; but the one, by 
 being in the employment of the other, is for the 
 time being subordinate; and as a consequence, it 
 is his business to do what the other commands, 
 because for this he receives his wages, and for 
 this he entered into his obligation. 
 
 And hence the pleasure of the employer 
 ought always to be consulted; for it is manifest 
 that if any one person be engaged to transact 
 the business, or perform the labor of another, it 
 is but reasonable that he should consult the 
 
THE DOMESTIC CIRCLE. 
 
 205 
 
 Family regulation in particular. 
 
 pleasure of his employer, and that it should be 
 his aim to promote it. The reason for this is 
 self-evident ; the party employed receives his 
 wages for this very consideration, not simply to 
 labor, but to labor according to the will of the 
 employer, it being absurd to suppose that any 
 one would engage the services of another, and 
 give him a reward for the transaction of his 
 business in an exceptionable manner. 
 
 (2.) « ft. respect for their family regulations . 
 Every family has, or ought to have its own 
 particular and distinct code of rules for domestic 
 government; and it is but reasonable that all 
 persons, on entering into a family, be required 
 to understand what those regulations are, and, 
 while they continue in the family, to conform to 
 them : but if in conscience they cannot, or through 
 perverseness will not conform, they ought in all 
 propriety to change their situation; it being un- 
 reasonable to suppose that the harmony and 
 order of a whole family should be interrupted 
 and displaced to gratify the caprice or eccentrici- 
 ties of any individual, and more especially when 
 that individual is comparatively a young person, 
 and withal a stranger. Therefore, whatever 
 may be the nature of those rules, which govern 
 the domestic circle, whether they relate to the 
 hours of rising, or retirement to rest, the time or 
 18 
 
206 
 
 THE DOMESTIC CIRCLE. 
 
 The true glory of Christian character. 
 
 manner of business, the entertainment of com- 
 pany, or any other of the details of life, they are 
 to be scrupulously respected; and to conform to 
 them, should be considered as one part of the 
 service for which the person employed receives 
 his or her wages; and hence it manifestly in- 
 dicates a very imperfect sense of propriety, of 
 what is just and proper for any one, and more 
 particularly a professor of religion, to break 
 through such regulations, pretending in justifi- 
 cation of their conduct, zeal for the honor of 
 God, as if he required robbery for sacrifice. Isa. 
 lxi, 8. 
 
 The true glory of the Christian character con- 
 sists in acting fully up to the measure of our 
 obligations in the various relations of life. This 
 is, to adorn the doctrine of God our Saviour. 
 Hence, says the apostle, “ I beseech you, as 
 strangers and pilgrims, abstain from fleshly lusts, 
 which war against the soul; having your con- 
 versation honest among the Gentiles, that where- 
 as they speak against you as evil doers, they 
 may, by your good works, which they shall be- 
 hold, glorify God in the day of visitation. For 
 so is the will of God, that with well doing, ye 
 may put to silence the ignorance of foolish men.” 
 1 Peter, ii, 11—12—15. 
 
 It is exceedingly to be regretted that there 
 
THE DOMESTIC CIRCLE. 
 
 207 
 
 Another branch of duty. Fidelity in business. 
 
 are professors of religion, both male and female, 
 who seem not to see the importance of the sub- 
 ject to which we refer, but rashly pursue their 
 own course to the great inconvenience of those 
 families with whom they reside, to the discredit 
 of religion, and their own reproach and de- 
 struction. 
 
 2. Another branch of the duty that persons in 
 this relation are bound to observe, is fidelity , or 
 honesty in the discharge of their trust . For, 
 as they are engaged to render certain service for 
 a stipulated reward, so it is required of them to 
 perform all that was fairly implied or understood, 
 in their contract, notwithstanding whatever op- 
 portunity derived, or temptation occurring, from 
 the manner of the engagement, to equivocate 
 or defraud. And hence, those sudden and capri- 
 cious separations which frequently take place 
 between persons in the business relations of life, 
 partake very largely of the nature of injustice, 
 especially since they are scarcely ever anticipated 
 or embraced in the calculations of either party, 
 and nearly always are more or less injurious. It 
 is sometimes next to starvation for the one to be 
 thrown out of business, and in other cases it is 
 almost ruin to the other to be forsaken by those 
 in his employment. 
 
 Persons are not only to do their duty, but also 
 
208 
 
 THE DOMESTIC CIRCLE. 
 
 Another branch of fidelity. 
 
 to do it according to their original engagement, 
 and in such a manner as would give themselves 
 satisfaction, in a reverse of circumstances. This 
 is one of the great distinguishing principles of 
 Christianity. “ As ye would that men should do 
 unto you, do ye even so unto them.” We may 
 still further remark, that there can be no ques- 
 tion, but that it is a direct fraud in the sight of 
 God, to neglect a man’s business, or to perform 
 it in a careless and insufficient manner, when he 
 has entrusted it to your care, and given you a 
 reward to execute it according to his will. It is, 
 in effect, the same thing as to purloin his money, 
 or waste his capital in any other way, because 
 that it may give to his affairs a turn equally as 
 disastrous in the issue. And, therefore, as on 
 the fidelity of a single individual in the service 
 or employment of another, may depend the busi- 
 ness, reputation, domestic peace, safety, and 
 comfort of a numerous family, they are not to 
 render merely an eye-service, as men-pleasers, 
 but as the servants of Christ, doing the will of 
 God from the heart, with good will doing ser- 
 vice as to the Lord, and not to men; knowing 
 “ whatever good thing any man doeth, the same 
 shall he receive of the Lord, whether he be bond 
 or free” Eph. vi, 6, 8, 
 
 Once more. All persons who are admitted 
 
THE DOMESTIC CIRCLE. 
 
 209 
 
 Unguarded conversation in the family circle. 
 
 into the bosom of a family, in the relation of do- 
 mestics, are thereby placed in a situation to per- 
 ceive whatever is peculiar in the family character, 
 its habits and government, the foibles of children, 
 and griefs of parents, the insubordination of the 
 one and painful solicitude of the other, with the 
 numerous little incidental developments of cha- 
 racter, and circumstances of disappointed hope, 
 and irritated feeling, so common to the present 
 life; and are therefore bound by every rule of 
 propriety, moral honesty and religion, to respect 
 the confidence that is thus reposed in them; be- 
 cause that this is implied in the very nature of 
 the relation they sustain, it being inconceivable 
 that any person should be admitted into the 
 sacred familiarities of the domestic circle, whose 
 want of principle or malignity of nature, would 
 dispose him to violate the principle embodied in 
 this rule of conduct. And also, because it is a 
 flagrant transgression of that broad principle of 
 our holy religion, which teaches us to “do unto 
 others as we would that they should do unto us.” 
 Does any one inquire what are the things 
 referred to, in relation to which confidence is 
 exercised; I answer that a thousand might be 
 named. But to instance only a few: — The gene- 
 ral run of table-talk and fire-side conversation, 
 in most families is such, that however harmless 
 18 * 
 
210 
 
 THE DOMESTIC CIRCLE. 
 
 Tale bearing. Case of Job’s wife. 
 
 it may be, while under cover of family confi- 
 dence, it bears a strong resemblance to those 
 chemical affinities in nature, which ignite and 
 explode on exposure to a free circulation of air. 
 It is, therefore, always understood, that they are 
 not to be exposed, nor can they, without endan- 
 gering in many instances, it may be the reputa- 
 tion of a family, or the peace of a neighborhood. 
 The innocence of such conversation is not the 
 question that now occupies our attention. Be 
 that as it may, we insist that domestics are under 
 obligations to regard those things as committed 
 to their confidence, and that to relate them, is to 
 go up and down as a tale-bearer, contrary to the 
 express word of God. Lev. xix, 16. 
 
 Without intending to insinuate any thing un- 
 friendly to that free flow of soul, and comming- 
 ling of spirit, peculiar to the family circle, I hold 
 that there is a great deal said incautiously, or 
 unseasonably, or that ought not to be said at 
 all. And there are, also, little ebullitions of 
 feeling, moments of nervous excitement, or 
 business vexation; seasons of mental gloom and 
 depression, and unaccountable restlessness, or 
 languor of spirit, in which persons speak without 
 thought, and without intention. It may have 
 been in such a season that Job’s wife said to him, 
 “ Curse God, and die.” Job, ii, 9. And under 
 
THE DOMESTIC CIRCLE. 
 
 211 
 
 Advantages of domestics. Reprehensible practice. 
 
 similar feelings, that good man himself, may 
 have exclaimed, “ Oh that I had given up the 
 ghost, and no eye had seen me.” Many other 
 cases might be given from the sacred history, in 
 further illustration of this sentiment, but let this 
 suffice. 
 
 A shrewd and discriminating domestic will 
 soon enter into the understanding of the family 
 government, and be able to trace any little ec- 
 centricities in the general movement to their 
 proper cause, whether it be some defect of prin- 
 ciple, or experience. Whatever it may be that 
 renders the government either rigid or remiss, 
 will naturally and necessarily fall under their 
 observation. But is a person in this relation, 
 therefore, at liberty to give publicity to all that 
 has come to their sight and hearing? Most cer- 
 tainly not. For this confidential respect is one 
 important part of that service, they are employed 
 to render. 
 
 The conduct, therefore, of such persons as go 
 from house to house, and from one family to 
 another, disclosing and circulating whatever they 
 think weak or exceptionable, in those with whom 
 they have previously resided, is to be regarded 
 as a violation of even heathen morality, and 
 much more of the pure religion of the Son of 
 God. And if possible, still more infamous is the 
 
212 
 
 THE DOMESTIC CIRCLE. 
 
 Motives. Temporal advantages. Character. 
 
 practice of those heads of families who endeavor, 
 through the cringing sycophancy of their hire- 
 lings, to pry into the secrecies of others. Whe- 
 ther they are actuated by envy, or by any other 
 malign passion of the human heart, there is 
 every thing superlatively vile in the manner in 
 which they first employ, and then abandon their 
 dependants, as the mean and worthless tools 
 which they have reluctantly used in the execu- 
 tion of a low-minded and infamous transaction. 
 We turn 
 
 II. To set before you the motives to such a 
 course of conduct as we have already described. 
 We shall consider these as motives of temporal 
 and spiritual advantage. 
 
 1. Temporal advantages. These are nume- 
 rous; the first we shall mention is character . 
 The importance of reputation, that is, a good 
 name, is proverbial. Without it a man is 
 scarcely a living being. He is dead while he 
 liveth; but with a fair reputation, whatever may 
 be his condition in the world, he has an indispu- 
 table claim to public confidence and patronage, 
 a letter of commendation to all people, an easy 
 passport into the society of his equals every 
 where, and an acknowledged right to the atten- 
 tion and sympathy of such as are confessedly his 
 
THE DOMESTIC CIRCLE. 
 
 213 
 
 Its value. Elements of character. 
 
 superiors in mind, fortune, and influence. And 
 hence, “ a good name is rather to be chosen than 
 great riches; and loving favor rather than silver 
 and gold.” Prov. xxii, 1. 
 
 Let me intreat you to bear this in mind, that 
 character is the result of no particular condition 
 in life, but arises from the manner in which we 
 perform the duties of any particular situation 
 assigned us in the providence of God. Attention 
 to business, habits of industry, carefulness, 
 promptitude, fidelity, and cheerfulness in execu- 
 ting the commands of an employer or master, 
 will always have their reward, if not from those 
 who are more immediately benefitted by your 
 good conduct, yet .from others; for such is the 
 wise and merciful arrangement of Divine Provi- 
 dence, that it will, in some way, so turn out that 
 such a person will come into notice, and have 
 their reward. And just as naturally will a per- 
 son of an ill-nature or captious temper, or one 
 who is unfaithful in his business, find his way 
 made rough and uncomfortable, whatever may 
 be his capabilities; for men generally wish to be 
 pleased, and, in most instances, prefer it to profit. 
 
 Allow me also to suggest, as another element 
 of character, regularity of your hours, and a dis- 
 creet selection of your society. Bear in mind, 
 that God has decided, that evil communications 
 
214 
 
 THE DOMESTIC CIRCLE. 
 
 Another motive. Gain. Scriptural. 
 
 corrupt good manners. And that as he who 
 walketh with wise men shall be wise, so a com- 
 panion of fools shall be destroyed. Attention to 
 these general principles in their bearing on the 
 details of life, will guarantee to any one the 
 confidence of those with whom he may be 
 associated, and elevate him to a respectable 
 standing in his own particular calling, and the 
 want of these will always be a radical defect 
 in the claims of any to patronage and respect- 
 ability. 
 
 2. Another motive is gain . Character itself 
 is wealth, because that persons of good reputa- 
 tion, as honest and competent in their business, 
 will not only obtain employment more readily 
 than others, but will also obtain it on better 
 terms. And, therefore, propriety of conduct and 
 fidelity in the execution of your trust (without 
 which character cannot be obtained,) will natu- 
 rally lead, if not to affluence, yet to competency. 
 And that this is a proper motive to set before 
 you, we need no farther proof, than that it is so 
 employed in the oracles of God; the rule is fairly 
 implied in those general principles of Christian 
 morality, which teach us to live soberly and 
 righteously, as well as godly in the world; and 
 also that godliness is profitable unto all things, 
 having the promise of the life that now is, and 
 
THE DOMESTIC CIRCLE. 
 
 215 
 
 Special providence of God. 
 
 that which is to come. This, it is true, is not 
 the noblest motive that can actuate the heart of 
 man, but still it is a proper one, because that it 
 is one of Divine appointment. 
 
 It will scarcely be denied that the course of 
 life here laid down, will be profitable in the re- 
 spects named above. And that it will preserve 
 you from many and needless expenses, and will, 
 also, lead to habits of thoughtfulness and fru- 
 gality ; by which your little substance will 
 gradually, but certainly, accumulate upon your 
 hands, and thus afford you the means of doing 
 good to others, as well as of enlarging and multi- 
 plying your own comforts. Such is the natural 
 course of things. But we are not to overlook 
 the special providence of God, which is also en- 
 gaged, in various ways, to promote the temporal 
 prosperity of such as love and fear Him; thus in 
 one instance, he will raise up special friends, as 
 in the case of Ruth. (See Ruth, ii.) And in 
 other cases, even cause your enemies to be at 
 peace with you. (See history of Joseph, Gen. 
 xli.) Or he will render the special services of 
 friendship needless, by some unexpected prospe- 
 rity, “ for the earth is the Lord’s, and the fulness 
 thereof;” and he bestoweth it on whomsoever 
 he will. 
 
 And it is also to be observed, that the various 
 
216 
 
 THE DOMESTIC CIRCLE. 
 
 Way to distinction. 
 
 conditions in life depend very much on personal 
 worth, capabilities, and effort. And hence, an 
 individual in the humblest condition in life, may 
 rise to the most enviable position of wealth, of- 
 fice, or influence in society. In our country, this 
 is emphatically the case. Here 
 
 “ Honor and shame from no condition rise, 
 
 Act well your part, there all the honor lies.” 
 
 The way to distinction is open to all, and the 
 only tribute exacted by any candidate for a more 
 elevated condition in life, is talent, moral worth, 
 and perseverance. Behold this sentiment exem- 
 plified in the history of thousands of your fellow- 
 citizens. The rich men of this generation in 
 many instances, were the poor men of the last; 
 and the secret of their advancement is found in 
 the doctrines already laid down. On the other 
 hand, many who are now most highly exalted, 
 are obviously nodding to their fall. Thus the 
 grass withereth, and the flower fadeth, but the 
 word of the Lord endureth forever. They that 
 trust in their wealth, and boast themselves in the 
 multitude of their riches, none of them can, by 
 any means, redeem his brother, nor give to God 
 a ransom for him, that he should still live forever, 
 and not see corruption, for he seeth that wise 
 men die, likewise the fool; and the brutish per- 
 sons perish, and leave their wealth to others. 
 
THE DOMESTIC CIRCLE. 
 
 217 
 
 Third argument. Conscience. 
 
 Their inward thought is, that their houses shall 
 continue forever, and their dwelling places to all 
 generations; they call their lands after their own 
 names. “Nevertheless, man being in honor 
 abideth not, he is like the beasts that perish. 
 This their way is their folly, yet their posterity 
 approve their sayings/’ Psal, xlix, 6 — 13. But 
 in vain are the puny efforts of feeble man to 
 arrest the action of these principles in the Di- 
 vine administration that declare him to be a God 
 without partiality, and which preserve this gene- 
 ral equality among his intelligent creatures. 
 
 3. A third argument is one of conscience. 
 That the name of God and his doctrine be not 
 blasphemed. Whether it be true or not, the 
 practice very generally obtains of ascribing the 
 general tenor of a man’s life to the force of his 
 religious principles; and perhaps no solid objec- 
 tion can be urged against the practice, seeing 
 it is a rule established by Divine authority, 
 that “ out of the abundance of the heart, the 
 mouth speaketh,” and that “ the tree is known 
 by its fruit.” Therefore, if a person profess the 
 religion of Christ, even under the most Scriptu- 
 ral views, and his life be irregular, that irregu- 
 larity will be held to be a contradiction of his 
 profession, which in this case will be regarded 
 19 
 
218 
 
 THE DOMESTIC CIRCLE. 
 
 The church of Christ. 
 
 merely as a cloak of licentiousness, taken upon 
 him for sinister ends. 
 
 In view of this fact, the apostle urges believers 
 in the Lord Jesus in all the various relations of 
 life, so to conduct themselves before men, as to 
 make a fair and honorable impression on the 
 public mind in behalf of our holy religion. He 
 exhorts them so to live, that they may adorn the 
 doctrine of God their Saviour in all things. 
 
 The church of Christ is composed of persons 
 from all the different conditions in life, and is de- 
 signed to be, in a modified sense, the medium of 
 communication between God and the world. It 
 is, in the hand of our Almighty Redeemer, the 
 divinely appointed instrumentality of the world's 
 conversion; and when fully imbued with the 
 spirit of its original organization, the great con- 
 servative principle of all good order and moral 
 virtue among men. It is, in the order of God, 
 the medium through which the light of truth and 
 the power of salvation, are sent forth to dispel 
 the darkness and superstition of the human mind; 
 to lead the weary and forsaken to the palace and 
 presence of God; and to change the moral deso- 
 lations of this sin-smitten earth, into one vast field 
 of fertility and loveliness. In this great work of 
 enlightening and regenerating the world, every 
 
THE DOMESTIC CIRCLE. 
 
 219 
 
 Ministers. 
 
 department of the church is to perform that part 
 allotted it in the providence of God. Every 
 man is to bear his own cross, and in the faithful 
 discharge of those duties proper to his own par- 
 ticular calling, to show forth the glory of God. 
 All are not required to engage in the use of the 
 same means, nor in the prosecution of the same 
 particular ends for the manifestation of the ho- 
 nor of Christ; but to act out those general prin- 
 ciples of purity, righteousness, and love, so uni- 
 formly inculcated in the oracles of God; and thus, 
 by well-doing, to let their light so shine before 
 men, that others seeing their good works, may 
 glorify their “ Father, who is in heaven.” 
 
 Ministers operate upon large masses of the 
 community, from the pulpit or the press; and im- 
 pressions thus made, are often followed up to 
 advantage, by epistolary intercourse or pastoral 
 visitation; but these are not the only means used 
 by the great head of the church, to establish His 
 truth in the hearts of men. He is pleased fre- 
 quently to employ the feeblest means for the ac- 
 complishment of great and holy ends; even 
 things that are nought, to bring to nought things 
 that really are, that no flesh should glory in his 
 presence. 
 
 As ministers are compared to burning and 
 shining lights, who illumine the king’s highway 
 
220 
 
 THE DOMESTIC CIRCLE. 
 
 Influence of pious domestics. 
 
 of holiness, so the persons here addressed may- 
 be regarded as secondary lights, who shed their 
 benign influence, where the ministry and the re- 
 gular means of spiritual improvement are disre- 
 garded, and their efficiency denied, and thus the 
 religion of Jesus receives, in the more retired 
 scenes of domestic life , and through the medium 
 of subordinate members in the family circle, its 
 most forcible exemplifications. The instances 
 are not rare, of persons who have been proof 
 against all other forms of argument, that have 
 been perfectly unable to resist the demonstration, 
 which a good life affords of the power and excel- 
 lency of religion. 
 
 Let it be settled in your mind, then, that you 
 are to adorn the doctrine of God your Saviour; 
 and that the honor of Christ, who bought you 
 not with gold or silver, or corruptible things, but 
 with his own most precious blood, is advanced 
 or tarnished by your deportment, as it conforms 
 to, or diverges from the moral precepts of his 
 gospel. And therefore, while you seek the wel- 
 fare of your employers, it is to be done in subor- 
 dination to His will. “Do all things as unto God;” 
 this is the maxim by which you are to govern 
 your tempers, select your society, and regulate 
 your conversation. No person can be bound to 
 break the Sabbath, to do a fraudulent business, 
 
THE DOMESTIC CIRCLE. 
 
 221 
 
 Their rights. Reasonable employment. 
 
 or assist therein, or in any other way incur the 
 displeasure of the Most High. And therefore, 
 no person, a professor of religion especially, 
 should continue under such arrangements as 
 expose them to a temptation to such a course. 
 Let them rather leave their situation, than con- 
 tinue in it, at the sacrifice of a good conscience, 
 and the favor of God. 
 
 The power of such an example on families in 
 which you reside, is incalculable, both on parents 
 and children, and especially on others, sustain- 
 ing the same relation with yourselves. These 
 are the arguments, in part, by which we enforce 
 the duties enjoined in the text. These motives 
 address themselves both to your reason, your feel- 
 ing, and your temporal and eternal interests, as 
 the only way to reputation, gain, and godliness, 
 which has the promise of the life that now is, 
 and of that which is to come. 
 
 III. We shall point out some of the rights of 
 persons in those relations, with the corresponding 
 obligations of master and employers. 
 
 1. Their employment should be reasonable ; 
 such as is fit and proper considering their age, 
 health, capabilities, and wages. Although it is 
 not true in every case, yet as a general rule, em- 
 ployers are supposed to have a better under- 
 19 * 
 
222 
 
 THE DOMESTIC CIRCLE. 
 
 Advantages of employer. Its abuse. 
 
 standing of the value of labor, than those whom 
 they employ, and also of the difficulties attending 
 it in any given case, and hence have the advan- 
 tage in forming a contract. And it is to be 
 feared, that, in too many instances, they avail 
 themselves of this superiority to ensnare their 
 fellow-men of less discernment, or whose press- 
 ing necessities compel them to accept of employ- 
 ment, on almost any terms. How many are 
 induced by fair speeches and misrepresentations, 
 to engage to do what is actually impracticable, 
 or cannot be accomplished without great sacrifice 
 of health, and exposure of life, and all for a very 
 uncertain and meagre compensation. The va- 
 rious cases to which this remark applies, will 
 readily occur to the reader. And it deserves to 
 be noticed with emphatic detestation, that the 
 more poor and dependent the hireling, the 
 greater his exposure to this form of injustice and 
 oppression; a poor widow, an orphan boy or 
 girl, an alien, or a stranger, or a half-witted 
 person, one who is without friends, or depressed 
 in circumstances, is by far, more liable thus to be 
 injured by the avaricious policy of iron-hearted 
 men, than persons differently conditioned in life; 
 whereas the very fact of their destitution strength- 
 ens their claims on our sympathy and protection, 
 and dyes to crimson hue, the unmitigated wick- 
 edness of their oppressors. 
 
THE DOMESTIC CIRCLE. 
 
 223 
 
 Employment of apprentices. Intellectual Improvement. 
 
 The employment of an apprentice should be 
 enforced by reasonable discipline. Let a master 
 have his rules for the government of his family; 
 let those rules be according to the word of God; 
 let them be distinctly understood by all who come 
 under his care, and let them be administered 
 with a steady and an impartial hand; and he will 
 find comparatively little difficulty in preserving 
 order in his family, and regularity in his busi- 
 ness. As he is not obliged to extend in every 
 respect, the same indulgence to an apprentice as 
 to his own children, so neither is he at liberty to 
 exercise over them a greater severity. The great 
 end of all corrective discipline, is improvement; 
 and he certainly understands his duty very im- 
 perfectly as a father, or a master, who will allow 
 his children to do with impunity that for which 
 he would’chastise his servants. It is true, that 
 this is the policy, however, adopted in many fa- 
 milies; but if chastisement is inflicted for the 
 punishment of wrong, and not merely for the 
 relief of passion, it is manifestly an egregious 
 error, and frequently the certain forerunner of 
 prodigality, vice, and ruin. 
 
 To be reasonable, their employment should 
 also allow of opportunity for intellectual and 
 moral improvement. And this the more readily, 
 as it needs not take from their hours of regular 
 
224 
 
 THE DOMESTIC CIRCLE. 
 
 An additional fact. Right to protection. 
 
 toil, and will afford an excellent and profitable 
 relaxation, alike creditable and advantageous to 
 both the parties. 
 
 Under this view of the subject, allow me to 
 suggest the additional fact, that the reflections 
 arising out of a state of destitution, or orphan- 
 age, on some forms of character, will at times 
 almost disqualify them for business, and, there- 
 fore, masters should reflect, that when they look 
 upon those under them as indolent and sullen, 
 they may be laboring under some deep depres- 
 sion or melancholy arising out of their isolated 
 condition in life. Peradventure the servant or 
 apprentice is an orphan, without father, or 
 mother, or home; he has no special friend on 
 earth to whom he can disclose the anxieties that 
 heave his throbbing bosom; it may be that his 
 heart is bleeding over the decease of his parents, 
 or he is recounting the sorrows of his childhood, 
 which sent him so early in life a wanderer from 
 home; and hence God has commanded that 
 masters shall forbear threatening, knowing that 
 they also have a Master in heaven; neither is 
 there respect of persons with him.” Eph. vi, 9. 
 
 2. Their protection should be ample . Every 
 man is, in a certain sense, the keeper of all under 
 his family government. And as such he is bound 
 to watch over them for good, and to defend them 
 
THE DOMESTIC CIRCLE. 
 
 225 
 
 Masters are to protect those under their care. 
 
 against injury in principles, habits, and charac- 
 ter. As a father has more authority and influ- 
 ence in the domestic government than the child, 
 so the master is presumed to have more than the 
 servant, and is, therefore, both by a natural 
 and moral appointment of God, his “ brother’s 
 keeper.” As such, he is to protect their persons; 
 their health and limbs are not to be needlessly 
 exposed to gratify his caprice, or to promote his 
 pecuniary interests. He is to protect their morals, 
 and not to suffer sin upon them; “ he is culpable 
 if he permit any vices among his domestics, 
 which he might restrain by due discipline and 
 proper interference. This results from the gene- 
 ral obligation to prevent misery when in our 
 power; and the assurance that we have, that 
 vice and misery, at the long run, go together. 
 Care to maintain in his family a sense of virtue 
 and religion, received a divine approbation in 
 the person of Abraham,” Gen. xviii, 19: “I know 
 him, that he will command his children, and his 
 household after him, and they shall keep the way 
 of the Lord, to do justice and judgment.” But 
 is this done, when a master places his appren- 
 tices under the care or in the society of men, 
 whose whole vocabulary is a collection of ob- 
 scene and blasphemous expressions, and whose 
 very breath is pollution. He might as safely 
 
226 
 
 THE DOMESTIC CIRCLE* 
 
 A just recompense should be given. 
 
 trust their lives with a royal tiger in the jungles 
 of Bengal, as their morals with such a monster. 
 
 Once more, he should defend them against all 
 vile and corrupting associations, and endeavor 
 deeply to impress on their minds the fact, that 
 “evil communications corrupt good manners.” 
 And especially let him preserve them from all 
 those secret combinations which are bound to- 
 gether under the solemnities of an oath. 
 
 3. Their recompense should be just . Every 
 person who labors for stipulated wages, ought 
 to receive those wages to the last mite. They 
 are not only to be paid, but paid according to 
 agreement ; the poor are not to be oppressed in 
 their wages. And in order to this, says Paley, 
 clerks and apprentices ought to be employed 
 entirely in the profession or trade they are in- 
 tended to learn. Instruction is their hire, and to 
 deprive them of the opportunities of instruction, 
 by taking up their time with occupations foreign 
 to their business, is to defraud them of their 
 wages. 
 
 The laborer is to have a fair and just reward 
 for his services. Advantage is not to be taken 
 of his indigence, want of discrimination, or any 
 other unfavorable circumstance, to extort from 
 him labor below its current value. And hence 
 those little artifices adopted to decoy the poor 
 
THE DOMESTIC CIRCLE. 
 
 227 
 
 Oppressive systems. St. James. 
 
 into agreements to labor for less than they can 
 obtain elsewhere, or for less than an equivalent, 
 are so many infractions of the moral law of God. 
 Masters are, in this, to do unto others as they 
 would that they should do unto them ; they are 
 * to give unto their servants that which is just and 
 equal, bearing in mind that they also have a 
 Master in heaven. Col. iv, 1. 
 
 The wages of the laborer are to be paid accord- 
 ing to contract, or according to justice. The em- 
 ployer is not to pay his laborers in orders and 
 drafts upon others, where his money will be fif- 
 teen or twenty per cent, below its value, nor 
 is he to extort from them enormous prices for 
 the necessaries of life, as if he would thereby 
 swallow up their little earnings. Owing to this 
 wicked policy, which prevails to a fearful extent, 
 in some sections of our own country, many, who 
 are nominally free, are actually slaves. To the 
 authors and abettors of this nefarious system of 
 oppression, we may apply the burning language 
 of St. James: “ Go to, now, ye rich men; weep 
 and howl for your miseries that shall come upon 
 you. Your riches are corrupted, and your gar- 
 ments are moth-eaten. Your gold and silver is 
 cankered; and the rust of them shall be a witness 
 against you, and shall eat your flesh as it were 
 fire. Ye have heaped treasure together for the 
 
228 
 
 THE DOMESTIC CIRCLE. 
 
 Oppressive systems. Job. 
 
 last days. Behold, the hire of the laborers who 
 have reaped down your fields, which is of you 
 kept back by fraud, crieth: and the cries of them 
 which have reaped are entered into the ears of 
 the Lord of Sabaoth.” Chap, v, 1 — 4. 
 
 These are some of the duties of masters and 
 employers towards such as are under their con- 
 trol; and they are to remember and lay to heart, 
 that the relation of master and servant is a mere 
 circumstance of the present life; that no man is 
 the better, in the sight of God, for being a mas- 
 ter, nor is any one the worse for sustaining the 
 subordinate relation of a servant. Moral charac- 
 ter is every thing with God: and this does by no 
 means depend on these merely outward circum- 
 stances of this world, but on the right exercise of 
 our affections towards the Lord, and the faithful 
 discharge of our personal and relative duties. 
 
 This principle is well established in the moral 
 administration of God, and hence has been most 
 sacredly regarded by the truly pious of all ages. 
 Take the testimony of pious Job on this inter- 
 esting question: “If I did despise the cause of 
 my man servant, or my maid servant, when they 
 contended with me; what then shall I do when 
 God riseth up ? and, when he visiteth, what shall 
 I answer him? Did not he that made me in the 
 womb make him? and did not one fashion us in 
 
THE DOMESTIC CIRCLE. 
 
 229 
 
 Religion does not change our civil relations. 
 
 the womb? If I have lifted up my hand against 
 the fatherless, when I saw my help in the gate; 
 then let my arm fall from my shoulder-blade, 
 and mine arm be broken from the bone. For 
 destruction from God was a terror to me, and 
 by reason of his highness I could not endure. 
 Chap, xxi, 13 — 15 . 21 — 23 . 
 
 We conclude with a few words of recapitula- 
 tion. Let as many servants as are under the 
 yoke count their own masters worthy of all 
 honor, that the name of God and his doctrine 
 be not blasphemed. And they that have believ- 
 ing masters, let them not despise them, affecting 
 equality in the domestic circle, or civil regula- 
 tions of society, because they are brethren; but 
 rather do them service, because they are faith- 
 ful and beloved partakers of the benefit. “ The 
 civil state in which a man was before his conver- 
 sion, is not altered by that conversion, nor does 
 the grace of God absolve him from any claims, 
 which either the state or his neighbor may have 
 upon him.” 
 
 You, my brethren, as subordinate members of 
 the domestic circle, have your peculiar trials, 
 temptations, and discouragements, but then you 
 are assured that as your day is, your grace shall 
 be; and, also, that the way to preferment is open 
 to all, and that if you are faithful in the posts 
 20 
 
230 
 
 THE DOMESTIC CIRCLE. 
 
 Conclusion. 
 
 you now occupy, it will lead on to places of 
 greater advantage and comfort. Look over the 
 history of your country; behold how many have 
 risen from the humblest condition in life to places 
 of the greatest trust, influence, and responsibility, 
 by patient continuance in well doing. Never 
 allow yourself to be dispirited, or to suspend 
 exertion, but patiently follow on through the 
 opening providences of God, governing your 
 life, by the simple rule of seeking first the king- 
 dom of God, and his righteousness, and all these 
 things shall be added unto you. If you are poor, 
 remember that the Son of God has sanctified the 
 state of poverty; heaven has put very special 
 honor on the poor man’s lot; the only begotten 
 of the Father was born in a manger; he lived 
 without house or home, died upon the cross, and 
 was buried in the tomb of a stranger. Consider 
 the present world as a fleeting, fading scene. In 
 all things make the will of God the rule, and his 
 glory the end of your being. Thus you will 
 escape the corruptions that are in the world, and 
 being made a partaker of the Divine Nature, you 
 will at last be saved, with the power of an end- 
 less life. 
 
 If any, in the capacity of masters, will assume 
 the responsibility of acting in open violation of 
 the moral precepts of Christ, let them look to it, 
 
THE DOMESTIC CIRCLE. 
 
 231 
 
 Conclusion. 
 
 for there is a God in heaven who judges righte- 
 ously; and he has adopted as his own cause, 
 and taken upon himself to maintain the rights, 
 and to avenge the wrongs of the poor. He is a 
 God of truth, without partiality, just and right 
 is he. 
 
DISCOURSE VI. 
 
 GOD’S METHOD OF WEIGHING THE ACTIONS OF 
 MEN. 
 
 Sam. ii, 3. “ The Lord is a God of knowledge, and by Him 
 are actions weighed.” 
 
 To trace the relation of these words to the 
 context, and to explain the history in which we 
 find them, would require a course of reflections 
 not precisely suited to the pulpit, and would, 
 perhaps, be a misappropriation of our time. To 
 develope the strong moral principles they em- 
 brace, and to bring them home to our hearts and 
 consciences, may be equally as interesting, and 
 decidedly a more profitable employment. 
 
 The character of Almighty God, as intimated 
 in the text, is in perfect contrast with what we 
 know of human nature, from every day’s obser- 
 vation. “ The Lord is a God of knowledge, and 
 by Him actions are weighed;” but man is an 
 imperfect and a short-sighted creature, whose 
 recollections of the past are defective and con- 
 fused, whose knowledge of the future is mere 
 matter of conjecture or favor from God, and whose 
 
THE DOMESTIC CIRCLE. 
 
 233 
 
 Introduction. 
 
 understanding of the numerous subjects around 
 him, is limited to their names, and some few of 
 the purposes, to which they may be applied. 
 
 On almost every topic that enlivens the con- 
 versation of the fireside, that occupies the atten- 
 tion of the public through the medium of the 
 press, or that calls forth the energies and resour- 
 ces of the pulpit, it is a conceded point, that we 
 know but in part. True as this is of every other 
 question, it is still more strikingly true of many 
 of the more interesting and important events in 
 the moral history of each individual man; and 
 yet notwithstanding, it is deserving of remark, 
 that on these very subjects, our precipitancy in 
 judgment is so perfectly conformed to the limited 
 nature of our information, that the one might, in 
 most instances, be regarded as the rule of the 
 other, or these two might be supposed to sustain 
 the relation of cause and effect. 
 
 Behold, then, in the character of Jehovah, a 
 standing reproof of the arrogance and the igno- 
 rant presumption of man; for although a God of 
 knowledge, He weighs the actions of men. 
 From Him let us learn to judge, not from appear- 
 ances, but to judge righteous judgment. 
 
 Instead of pursuing these reflections further, 
 we shall 
 
 20* 
 
23 4 
 
 THE DOMESTIC CIRCLE. 
 
 His knowledge defined. 
 
 I. Make some remarks on the knowledge of 
 God. 
 
 IL Show that, in the light of this knowledge, 
 he will weigh the actions of man. 
 
 I. Make some remarks on the knowledge of 
 God. 
 
 When we speak of knowledge as an attribute 
 of human character, we refer to that state of 
 mental enlargement and improvement, of which 
 the human mind is capable, or to which it has 
 been elevated, through the power of education. 
 But knowledge in man, is always of necessity 
 comparatively limited; the weakness of his fa- 
 culties, the brevity of his life, and the numerous 
 cares and afflictions attendant on his present 
 state of being, all present barriers of fearful mag- 
 nitude to the enlargement of his intellectual re- 
 search, and to the accumulation of those facts and 
 deductions, the possession of which constitutes 
 a man of knowledge. 
 
 But when we raise our minds to the great 
 Father of Spirits, the Lord of life and of glory, 
 we contemplate an elevation where none of 
 these difficulties attend the operation of mind, 
 and where they cannot in any way impair the 
 conception, or mislead the judgment of the un- 
 
THE DOMESTIC CIRCLE. 
 
 235 
 
 God’s knowledge essential. 
 
 derstanding, for the simple reason that he is a 
 God of knowledge. 
 
 The knowledge of God is that distinct and 
 complete perception, which he has of all beings 
 and things that do or that can exist. It compre- 
 hends their essence, attributes, relations, and 
 tendencies, and all that is mysterious in their 
 origin, wonderful in the progressive development 
 of their nature, or eventful in its consummation 
 or overthrow. It marks the rise and influence 
 of every cause and agency in the material, intel- 
 lectual, and moral departments of his works, and 
 traces the nature, number, and magnitude of 
 their effects; in a word, the universal range of 
 matter and mind, whatever may be the mode of 
 its existence, or the place of its location. 
 
 This knowledge belongs essentially to God. 
 He is a God of knowledge as he is a God of 
 truth, of holiness, and of power; it is not more 
 essential to Him to be uncaused in his being, 
 than it is that he be independent in his know- 
 ledge. All other knowledge is derived, whether 
 it be that of angels or of men. If not received 
 by direct revelation from God, it is obtained by 
 the careful exercise and cultivation of their in- 
 tellectual powers. It is, therefore, progressive 
 in its nature, and is gradually rising into clearer 
 views of the various topics on which it is exer- 
 
236 
 
 THE DOMESTIC CIRCLE. 
 
 And also absolute. 
 
 cised. But the knowledge of God is underived; 
 it is independent; as there was none before Him, 
 so there is none equal to Him. Of all created 
 beings, it may be said there was a time when 
 they had but one idea, then two, &c. But the 
 Lord is a God of knowledge; what he now un- 
 derstands, he always understood, nothing is new 
 to Him, nor can any thing be old as the subject 
 of His knowledge. The ideas He now has, He 
 always had, and will have forever. He is the 
 high and lofty One that inhabiteth eternity, 
 whose understanding is infinite, whose know- 
 ledge is unsearchable, and whose judgments are 
 past finding out. Hence saith the prophet, “ who 
 hath directed the Spirit of the Lord, or being his 
 counsellor hath taught him? With whom took 
 He counsel, and who instructed and taught 
 Him knowledge, and showed to Him the way 
 of understanding?” 
 
 But the knowledge of God is absolute . It not 
 only extends to all things that can be known, 
 but it fully comprehends all to which it extends. 
 The past, the present, and the future, are all 
 equally present with Him. There is no height 
 nor depth, no oblivious shades of the past, nor 
 unexplored regions in the immensity of the 
 future, on which His omniscient eye, does not 
 rest with fixed and searching gaze. As He fills 
 
THE DOMESTIC CIRCLE. 
 
 237 
 
 'Nothing mysterious to God. 
 
 all space with His presence, so He comprehends 
 all duration by His knowledge. As He is every 
 where to uphold all things by the word of His 
 power, so does He pervade all duration, inhabit- 
 ing eternity, to know the end from the begin- 
 ning. 
 
 “ Oh wondrous knowledge, deep and high! 
 
 Where can a creature hide!” 
 
 To us, some things are secret, but to God 
 there are no secrets. That which is done in the 
 dark, is as if it had transpired in the light, and 
 that which was spoken in the ear in the closet, 
 as if it had been proclaimed upon the house-top. 
 To us, some things are imperfectly known, be- 
 cause they are remote in their location, but God 
 is every where ; and the adoring seraph that 
 burns at the foot of the throne, is not more per- 
 fectly understood, in all the elements of his intel- 
 lectual and moral worth, than those kindred 
 spirits who explore the remotest regions in the 
 immensity of space. To us, some things are 
 mysterious, but to God there are no mysteries; 
 none in nature, none in providence, none in 
 grace. 
 
 To Him the whole economy of nature is per- 
 fectly simple in its construction, and regular and 
 harmonious in its operations. To Him there are 
 no intricacies or perplexities in Providence; He 
 
238 
 
 THE DOMESTIC CIRCLE. 
 
 God’s knowledge a rule of judgment. 
 
 brings light out of darkness, order out of confu- 
 sion, and even causes the wrath of man to praise 
 Him. So, also, in redemption, which stretches 
 out before us as an illuminated and fathomless 
 ocean of light, of truth and loveliness. To us, 
 it is illimitable, but God meteth it out with a 
 span. To us it is unfathomable, but God holdeth 
 the waters of life in the hollow of his hand. Its 
 profoundest depths, its comprehensive range, its 
 mysterious and hallowing power on the human 
 mind; every thing, from the immaculate concep- 
 tion of the Lord Jesus, to the regeneration of the 
 human soul, is perfectly understood by Him, for 
 He is a God of knowledge. 
 
 When we contemplate this truth, either ab- 
 stractly, or as it is exemplified in the works of 
 creation and providence, it is one of great and 
 overwhelming power and sublimity. But viewed 
 in its obvious relation to the moral principles and 
 habits of men, as the light in which they appear 
 to the Almighty, and as the rule according to 
 which he will try our actions, it is one of fearful 
 and startling import. But this is the view given 
 of the subject in the text, and to this aspect of 
 the question we turn in order 
 
 II. To show that in the light of this know- 
 ledge he will weigh the actions of men. 
 
THE DOMESTIC CIRCLE. 
 
 239 
 
 What is implied in weighing actions. 
 
 The text manifestly intimates that the know- 
 ledge of God is the light in which things appear 
 to him, and according to which he approves or 
 disapproves of them. As this knowledge is infi- 
 nite, he can have no false perception of any 
 thing, nor can he place an improper estimate on 
 any of the actions of men. With men, frequently, 
 that which is of little worth is highly esteemed, 
 while things of infinite importance are set at 
 nought; but with God actions are weighed. 
 
 Weighing is a process by which the intrinsic 
 or relative value of articles is ascertained or 
 determined, and always supposes a standard of 
 value, a conformity or non-conformity to which 
 determines the value of the article weighed. 
 Hence the term is figuratively introduced in the 
 text, as intimating the exact manner in which 
 God will examine and judge of the actions of 
 men. Every thing has its appropriate measure 
 or law; the proper measure of the actions of 
 intelligent beings is law, and of moral actions, 
 is moral law: and by this standard the God of 
 knowledge will weigh the actions of men. An 
 action may be conceived of apart from its mo- 
 tive and its consequences, simply in its relation 
 to that moral rule, which is the law of human 
 beings. And hence may be good or bad in itself, 
 as it answers the demands of that law or other- 
 
240 
 
 THE DOMESTIC CIRCLE. 
 
 The actions of men weighed with their motives. 
 
 wise. No action can be intrinsically’ good, what- 
 ever the motive of the actor or its effects may be, 
 if contrary to the law of God; for the simple rea- 
 son, that not human opinion or intention, but the 
 will of God, is the standard of right and wrong. 
 And, therefore, actions are to be weighed in 
 themselves, because the process of weighing is 
 for the purpose of revealing and making mani- 
 fest their moral qualities. But as we seldom 
 consider human conduct in this abstract light, 
 apart from motive and consequence, to name 
 this principle may be sufficient. We therefore 
 proceed to remark, that actions are to be weighed 
 in connection with their motives, their circum- 
 stances, the intention of the agent, and their 
 results. 
 
 First. Acting will be weighed in connection 
 with their motives. The motive is that particu- 
 lar consideration which, being presented to the 
 mind, determines it to act. It is, therefore, a cir- 
 cumstance which gives primary character to 
 action, and fixes its reputation with God, before 
 it is matter of cognisance with man. An act 
 may be good in itself, when viewed apart from 
 its motive, whereas, if properly considered, it 
 has all the elements of a heinous wickedness, 
 and is justly deserving of the deepest hell. 
 
 It is good to feed the hungry, to clothe the 
 
THE DOMESTIC CIRCLE. 
 
 241 
 
 The actions of men weighed with their motives. 
 
 naked, to perform the various duties of religion; 
 but if the motive from which these actions flow 
 be unsound, it changes their entire character as 
 matter of acceptable service to God. The impu- 
 rity of the fountain poisons the stream, and that 
 which it was hoped would be ground of com- 
 mendation and reward, becomes the cause of a 
 harsher censure and a deeper condemnation. 
 
 As this is an age of much apparent liberality 
 of feeling and action, an age in which all the 
 passions and predilections of the human mind 
 are marshalled and brought into the field, for the 
 accomplishment of great and benevolent objects, 
 it may not be amiss, in order to avoid a future 
 disappointment in our reward, to bear in mind 
 that actions are weighed in connection with their 
 motives . 
 
 The motive determines both the nature and 
 time of the reward. Men who perform their 
 works for God, who have a regard for the re- 
 compense of well-doing, will receive that recom- 
 pense hereafter. But they who do their works 
 to be seen of men, to please themselves, to gratify 
 their pride, their prejudice, or their party, “ verily Y 
 I say unto yon, that they have their reward / 5 so ' 
 far as it may be regarded as matter of benevo- 
 lence or public good. But so far as it was ati 
 21 
 
242 
 
 THE DOMESTIC CIRCLE. 
 
 A classification of character. 
 
 act of hypocrisy and self-seeking, their retribu- 
 tion is yet with the Almighty. 
 
 There is a class of men whose liberality is 
 only the dictate of sheer good nature. What 
 they do, is done under the power of constitu- 
 tional impulse, without any special regard to 
 moral principle or obligation to God. They 
 give as readily to build a synagogue for Satan, 
 as a temple for Jehovah, and are as ready to 
 hold stock in the theatre, as a seat in the Church 
 of Christ. 
 
 Another class there is who mostly give, but 
 always do it grudgingly. They desire the reputa- 
 tion, but they abhor the expense of being liberal, 
 and always, when called upon to aid in any bene- 
 volent enterprise, experience a most painful strug- 
 gle between inclination and character. They 
 desire to be reputed generous and liberal, but the 
 cost is a burden too intolerable to be borne, and 
 is not borne if they can manage to save their 
 reputation and escape. 
 
 We see another class, whose contributions are 
 always regulated by a steady regard to praise. 
 They never give, unless it be under such circum- 
 stances as will exhibit them to advantage before 
 the world ! A poor man who needs a morsel of 
 bread, or a garment to protect him against the 
 
THE DOMESTIC CIRCLE. 
 
 243 
 
 Actions weighed with their circumstances. 
 
 piercing cold, is hastily shaken off as a rude and 
 insolent leech, from their benevolence, while the 
 agent of some public institution, whose reports 
 will be duly made known to the world, receives, 
 perhaps, in the same day or hour, a thousand- 
 fold more than would have made the poor man’s 
 heart sing for joy, and filled his lean and gloomy 
 home at least with transient comfort. 
 
 There is yet another class of character* who 
 always give both with promptitude and cheer- 
 fulness, not because they are interested in the 
 object, or pleased with the applicant, but because 
 they regard it as a matter of duty to God. Be- 
 lieving it better to give, even to a hundred un- 
 worthy applicants, than to withhold from one 
 truly deserving. They always give according to 
 the ability with which God has blessed them. 
 Here it certainly is by no means difficult to con- 
 jecture whose actions, when weighed in the 
 balance of the sanctuary, will answer the de- 
 mands of the law, and who will then be seen as 
 having spent their strength for nought, and their 
 labor in vain. 
 
 Secondly. Actions will be weighed in connec- 
 tion with their circumstances. These are 
 
 Circumstances of time and place . The time 
 and place of an act is always a consideration of 
 moment. The sons of Eli rendered themselves 
 
244 
 
 THE DOMESTIC CIRCLE. 
 
 Various circumstances. 
 
 specially offensive in the sight of God, by the 
 perpetration of their wickedness at the door of 
 the tabernacle, and in the time of the sacrifices. 
 It evinced a state of the greatest abandonment to 
 vice and recklessness, thus to rush into the pre- 
 sence of the Most High, and to change the temple 
 of his holiness into a theatre of folly and crime. 
 
 If we may readily conceive it possible on the 
 one hand, for a person to be placed in circumstan- 
 ces in which it would be almost impracticable to 
 avoid sin, of which the history of Joseph furnishes 
 an instance, so on the other we can specify situ- 
 ations in life, in which it would require a very 
 great want of correct principle, to run into wick- 
 edness. The sons of Eli above alluded to, are a 
 case in point. 
 
 Now, if it be an aggravation of treason and 
 rebellion to attempt the life of a monarch on his 
 throne and in the midst of his ministers, surely 
 it is a circumstance highly aggravating, to sin 
 against God in his holy temple, and in the time 
 of his worship, to blaspheme his fearful name at 
 the foot of his altar, and venture thus into the 
 very light of heaven, with the dispositions and 
 the intentions of fiends. 
 
 There are also circumstances of grace and 
 mercy . That it does please Almighty God fre- 
 quently to pour out his holy spirit in an unusual 
 
THE DOMESTIC CIRCLE. 
 
 245 
 
 Various circumstances. 
 
 manner, on the church, and on the world, is cer- 
 tain; and it is not less certain that these seasons 
 afford special advantages to men for moral and 
 spiritual improvement; and, of course, impose 
 corresponding obligations. 
 
 Again, there are circumstances of wrath and 
 judgment. When the Almighty rises up out of 
 his holy place, and shakes terribly the earth, and 
 the sinners in Zion are afraid, and fearfulness 
 surpriseth the hypocrite; then saith the prophet, 
 “ When thy judgments are abroad in the earth, 
 the inhabitants will learn righteousness.” 
 
 Now the Lord is a God of knowledge, his un- 
 derstanding is infinite, and by him actions are 
 weighed; weighed in connection with their cir- 
 cumstances. There is the worldling, who inter- 
 rupts a serious discourse of our Lord Jesus, with 
 this request, “ J^ord, speak to my brother, that 
 he divide the inheritance with me.” He ought 
 to have said, “ What shall I do to inherit eternal 
 life ?” “ How shall I escape the wrath to come?” 
 But with the Son of God before him for his in- 
 structor, his mind was engrossed with the things 
 of this life; he was willing that Christ should 
 adjust his temporal difficulties, but cared not that 
 he should enlighten his soul — as many now 
 value their ministers the more, as they are clever, 
 21 * 
 
246 
 
 THE DOMESTIC CIRCLE. 
 
 Illustration of principle. 
 
 jovial, business men, than as they are men of 
 piety and fidelity in their office. 
 
 Behold Judas, who, while his Lord was dis- 
 coursing on the subject of his approaching pas- 
 sion, praying with and for his disciples with 
 holiest fervor and sympathy— there he sat, set- 
 tling in his mind the price of his Master, and 
 resolving to sell him for thirty pieces of silver. 
 Like some in our own times, who, while they 
 sit under the word of life, meditate the ruin of 
 those that preach it to them. Reader, art thou 
 the man ? 
 
 There was Ananias, who, in a time of great 
 religious excitement in the church, resolved to be 
 liberal, but afterwards, yielding to his natural 
 love of the world, he refused to redeem his pro- 
 mise, lied to conceal his dishonesty, was smitten 
 of God, and died. 
 
 In all these cases it will be seen, that the cir- 
 cumstances give character to the action, and in 
 judging of the one, the other must be taken into 
 the account. 
 
 Thirdly. Actions will be weighed in connec- 
 tion with their design or the intention of the 
 agent. 
 
 Men not unfrequently intend more evil than 
 they are actually able to accomplish; they also 
 
THE DOMESTIC CIRCLE. 
 
 247 
 
 Actions weighed with the intention. 
 
 fall short of the good they previously designed. 
 In both instances they are judged of according 
 to the actual results, but God fixes the reputation 
 of the deed by reference to the intention, and 
 therefore the widow’s mite was more acceptable 
 to him, than the abundance of the more ostenta- 
 tious contributors; for if there be first a willing 
 mind, it is accepted according to that which a 
 man hath. 
 
 The Lord said to David, “ thou didst well, that 
 it was in thy heart to build me a house,” although 
 the work was reserved for another person. Thus 
 it was well for Whitfield to intend to project the 
 plan of his orphan-house in Georgia : It was 
 well for Dr. Coke to intend his East India mis- 
 sions, for although these holy men were not per- 
 mitted to realise all their fond expectations, their 
 views Avere obviously in accordance with the 
 counsels of the Most High; and in the providence 
 of God, they pointed to fields of labor that others 
 were to occupy: and certainly in that day when 
 actions are weighed, the benevolence of the in- 
 tention will add mightily to the reputation of 
 their deeds. 
 
 And then the unlawful cravings of avarice will 
 also be scrutinised as theft and robbery; the 
 dark, cruel musings of malice will be punished 
 as murder; and the evil glances of licentious 
 
248 
 
 THE DOMESTIC CIRCLE. 
 
 Actions weighed with their results. 
 
 love will be turned into hell as adultery. For 
 he that said, thou shalt not steal, also said, thou 
 shalt not covet; and the authority that said, thou 
 shall not kill, has also declared, that he that 
 hateth his brother is a murderer. See Matt, v, 
 26 , 27 . 
 
 Fourthly. Actions are to be weighed in con- 
 nection with their results. 
 
 Men most generally, when they perform an 
 act, especially if it be of doubtful tendency, fix 
 to themselves certain limits, within which its 
 consequences are to be confined. But all such 
 restrictive regulations, imposed upon our own 
 deeds, are perfectly the work of the imagina- 
 tion. While the thought is yet in the heart, and 
 the word remains in the tongue, they may be 
 easily suppressed, and although in themselves 
 displeasing to God, exert no deleterious influence 
 over the affairs of others. But when that thought 
 becomes embodied in words, or that desire of 
 the heart starts into the existence of a palpable 
 deed, it is then immortal, it becomes an active 
 principle in society, a circulating medium of good 
 or evil, and aids or injures multitudes of whom 
 its author will never hear, until actions are 
 weighed in connection with their results. To 
 place this in a clearer light, accompany me in the 
 following remarks: 
 
THE DOMESTIC CIRCLE. 
 
 249 
 
 Various characters. 
 
 Child of avarice. 
 
 That miserable child of avarice and perdition, 
 the devotee of cards and dice, whose only prayer 
 and purpose under heaven is to dupe and defraud 
 his fellow men, does not, perhaps, design all the 
 withering consequences that attend his heartless 
 trade. He did not design to drive a father to 
 distraction, to break the heart of a tender female, 
 a wife, a mother; to reduce a family of innocent 
 and helpless children to beggary and ruin. No, 
 he did not intend, nor did he care to prevent it. 
 Urged on by the cruel lust of gain, he resolves 
 to make every thing bend to his own purposes; 
 he closed his own eyes upon consequences, and 
 left others to grapple with them as they might 
 be able. But is he, therefore, excusable, either 
 before the world, or the Judge of all the earth? 
 Certainly not. The incendiary who casts a fire- 
 brand, not caring where it falls, to the destruc- 
 tion of your property, and asks, am I not in 
 sport? or the assassin, who discharges his fire- 
 arms into the busy throng of industrious men, to 
 the loss of limb or life, is not more truly guilty 
 than he. 
 
 The libertine , who by many a base and un- 
 manly art, by perjuring his conscience, and sell- 
 ing his soul, and who had at last succeeded in 
 destroying the object of his criminal affection, did 
 not intend all the gloomy results that ensued; 
 
250 
 
 THE DOMESTIC CIRCLE. 
 
 The slanderer. 
 
 the ruined mother, the murdered child, the death- 
 less infamy on earth, the ceaseless torture in hell 
 — no, he did not intend them, nor did he care to 
 prevent them. He would not, and therefore, per- 
 haps he did not see all the consequences. But 
 is his perverseness to be his apology, and because 
 he ruined your child with his eyes shut, closed 
 for the purpose, is he, therefore, not a murderer? 
 
 The slanderer , who secretly set an evil sus- 
 picion in motion, smiled as it formed into rumor, 
 and exulted as it gained credence in the neigh- 
 borhood or the church, fancied to himself, at 
 first, certain limits within which its effects would 
 be confined. But an ordinary degree of atten- 
 tion would have seen these limits yielding as the 
 air, and boundless as the horizon of humane 
 existence. And was he not capable of that re- 
 flection; and was he not under obligation to exer- 
 cise it, in all cases, and more especially in those 
 which concern the welfare and happiness of 
 others? Most unquestionably he was; and is, 
 therefore, justly chargeable with the first, and 
 also the final result — the consequences which 
 he might so easily have foreseen and prevented, 
 and which in refusing to prevent he has consti- 
 tuted his own. 
 
 The unfeeling child of plenty , who turned 
 from his door the hand of supplicating indigence, 
 
THE DOMESTIC CIRCLE. 
 
 251 
 
 The unfeeling’. Ministers. 
 
 to shiver and perish in the winter cold, did not 
 intend to be guilty of a brother’s blood, but 
 such was the effect — the natural, legitimate, and 
 speedy«effect. And who will answer for it at the 
 bar of God, when actions are weighed ? Not 
 merely the morsel of bread refused, but also the 
 consequences of the refusal will be weighed by 
 Him who even now asks, “ Cain, where is thy 
 brother?” In vain you reply, “ Am I my bro- 
 ther’s keeper?” The voice of his blood crieth 
 unto God from the ground. 
 
 The minister of the sanctuary , who, to serve 
 himself, his friend, or his party, suppressed truth, 
 or made the pulpit the instrument of his preju- 
 dice, his passions, or his pride, may read his 
 doom in Ezek. xxxiii. Miserable man, who, 
 occupying a position sufficiently elevated to see 
 and show the way to life eternal, becomes a 
 stumbling block to deathless souls, who either 
 through his levity or his pride, his time-serving 
 carelessness or crimes, are involved in shame and 
 everlasting contempt. 
 
 But time would fail to follow out this branch 
 of our subject into all its natural and important 
 bearings. Our actions will be weighed in con- 
 nection with their results — immediate, more re- 
 mote and final results; nor is this unreasonable. 
 
252 
 
 THE DOMESTIC CIRCLE. 
 
 Writers. Publishers. 
 
 The individual who fires a city, may be regarded 
 as continuing his agency, while the devastating 
 flame is unsubdued. And he who poisons a 
 fountain, is guilty of destroying the thirsty pil- 
 grim who drinks of its stream. And so he who 
 exhibits impure prints or books in his windows 
 or elsewhere, or vends them from his counter, 
 or issues them from his press, or creates them 
 with his pen, or in any way brings them before 
 the world, is, and ought to be held accountable 
 for their effects. 
 
 Not unfrequently he sets a wave of thought 
 and feeling in motion, which rolls on, swelling 
 and spreading in its course through a long suc- 
 cession of ages, casting up mire and dirt, the ele- 
 ments of moral contamination, disease, and death, 
 to countless millions. Here are effects wider 
 than the population of any one country or gene- 
 ration, and deathless as the mind. And is it not 
 true, awfully true, of the prime mover of these 
 effects, even while in his grave, that, “ he being 
 dead, yet speaketh.” 
 
 Thus we see in what sense God will weigh 
 the actions of men, in an even balance, held by 
 an impartial hand, and seen in the light of an 
 infinite understanding. The simple deed, its cir- 
 cumstances, the intention of the agent, and its 
 
THE DOMESTIC CIRCLE. 
 
 253 
 
 Inferences. Intellectual improvement. 
 
 consequences — all these shall come into notice as 
 matter of pleasing review or of painful and tre- 
 mendous condemnation. We shall, 
 
 III. Make some improvement. 
 
 First. Let us learn to cultivate our rational 
 powers. The Lord is a God of knowledge; 
 Heaven is a place of superior knowledge, where 
 we shall see as we are seen, and know as we 
 are known. The angels of light, those living 
 creatures round about the throne, are pre-eminent 
 in knowledge. And are we then to worship in 
 that temple of light ? Are we to be the compa- 
 nions of those celestial spirits, and to participate 
 in the nature and felicity of Jehovah, the God 
 of knowledge ? Then let us cultivate our rational 
 powers: let us endeavor to increase our stock of 
 knowledge by reading, observation, reflection, 
 and prayer. 
 
 There are many topics within the range of 
 human inquiry, calculated to afford matter of 
 pleasing contemplation to the mind of man, and 
 to assist in weaning him from the low pursuits 
 of this world, and in fitting him for a more ele- 
 vated and felicitous state of being; but which, 
 not being essential either to his present safety or 
 future well-being, are not placed fully within the 
 reach of the great mass of mind. Thus the 
 22 
 
254 
 
 THE DOMESTIC CIRCLE. 
 
 Revelation superior to nature. 
 
 splendor of the heavenly orbs, and the still more 
 magnificent heavens in which they proclaim the 
 glory of God, and show forth his handy work, 
 are spread out before the universe of intelligent 
 beings, a wonderful exhibition of the wisdom 
 and power of the Almighty, which all may see 
 and admire, but few can understand. It requires 
 time, learning, and labor, and a superior reach 
 of thought, to enter that vast theatre of action, 
 and survey the order and majesty of the arrange- 
 ments, the harmony and sublimity of the opera- 
 tions. But if this is a pleasure reserved for the 
 few, it is one, the loss of which is not felt by the 
 many,- and the less so, because the Spirit of God 
 has dictated a book, infinitely more sublime in 
 its revelations and important in its bearing, than 
 the volume of nature. It is a farther revelation 
 of his will, enlarged and improved, in which life 
 and immortality are brought to light. Here we 
 may learn the nature and the will of God, the 
 character and employments of celestial spirits, 
 the destiny of the just made perfect, the rewards 
 of virtue, and the inevitable doom of wicked 
 men. Here we may learn the principles of the 
 doctrine of Christ, and have our minds enlight- 
 ened, enlarged, and sanctified, to know the only 
 true God, and Jesus Christ whom he hath sent, 
 whom to know aright is life eternal. Such know- 
 
THE DOMESTIC CIRCLE. 
 
 255 
 
 Moderation in judging others. 
 
 ledge, it is the will of God, we should cultivate; 
 he has given us the capacity requisite to its 
 attainment, blessed us with ample means for its 
 prosecution, and so identified it with our happi- 
 ness, as to make it at once both our duty and 
 interest. 
 
 Secondly. Let us learn to judge cautiously, 
 righteously, and not from appearances only. If 
 we would pronounce a fair and impartial judg- 
 ment on others, we must first ascertain their 
 circumstances, motives, and intentions; we must 
 weigh their actions. And if we are incompe- 
 tent to this, we are not less so to pronounce judg- 
 ment upon them. 
 
 If we suppose the adoption of this rule, so 
 obviously scriptural, there would be at once an 
 end of all unrighteous and of all uncharitable 
 judging. Men would learn to speak cautiously 
 of each other; would suspend their judgment 
 frequently on ordinary transactions, and much 
 more in relation to those principles and habits 
 which involve a man’s reputation in this life, 
 and his destiny in that to come. The Al- 
 mighty has reserved to himself alone the tre- 
 mendous right of pronouncing on the moral con- 
 dition and final destiny of men. We may with 
 perfect safety infer the general character of the 
 tree from its foliage and fruit ; but to say when 
 
256 
 
 THE DOMESTIC CIRCLE. 
 
 Perfection of the Divine Providence. 
 
 and how it shall be cut down, belongs exclu- 
 sively to the great proprietor of the vineyard. 
 
 Let us, therefore, learn to be slow in judg- 
 ment and impartial in judging. The wrath of 
 man worketh not the righteousness of God. Let 
 us not venture to anticipate the decision of that 
 day, which shall try every man’s work asby fire. 
 Let us bear in mind, that we have all yet to be 
 weighed in the balance of the divine law ; and 
 we are advertised beforehand, “ with what judg- 
 ment ye judge, ye shall be judged, and with 
 what measure ye mete, it shall be measured to 
 you again.” 
 
 Thirdly. Let us admire the perfection of the 
 Divine Providence. “ He is a God of know- 
 ledge,” “ He is light, and in Him is no dark- 
 ness at all.” From his high and holy habita- 
 tion where he dwells in glory ineffable, He looks 
 abroad in the vast regions of space, crowded 
 with systems, created, upheld, and directed by 
 the word of His power. Thus we are taught, 
 in the word of God, to contemplate the Almighty 
 Creator and Preserver of All, as presiding over, 
 and guiding the affairs of this great universe, 
 however complicated in their arrangement, vast 
 in the field of their operation, or protracted in 
 the period of their existence. 
 
 He beholds as the creature of His special care, 
 
THE DOMESTIC CIRCLE. 
 
 257 
 
 Perfection of the Divine Providence. 
 
 each of the various systems that people the 
 regions of space, and all worlds in each, in all 
 their leading and subordinate arrangements, 
 their various circumstances, their heaving oceans, 
 and murmuring rills, the different tribes of ra- 
 tional and irrational beings that inhabit them, 
 that crowd their cities, that roam in their de- 
 serts, or warble in their groves; with all their 
 cares, their wants and sufferings, their hopes and 
 fears, their joys and sorrows. He has not left 
 our world to plunge its way through the fields 
 of ether, like a vessel in a stormy sea, without 
 rudder, chart, or guide, a sport of warring winds, 
 and opposing tides, much less has He left its in- 
 telligent population as helpless orphans, unpitied, 
 and unprovided for, amidst the abounding ills, 
 and ceaseless vicissitudes of life. As a God of 
 knowledge, he enters into the very minutiae of 
 our circumstances, bottles up our tears, and num- 
 bers the hairs of our head. He watches over 
 our race with more than paternal tenderness. 
 How vastly more cheering, reasonable, and sub- 
 lime, are these views of the Divine character and 
 government, than any we can derive from the 
 shrivelled, cold, and heartless systems of modern 
 infidelity. Who can hesitate to determine which 
 is the more excellent? Christian! this God is our 
 
258 
 
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 God’s knowledge just reason of fear to the wicked. 
 
 God forever and ever. He will be our guide 
 even unto death. 
 
 We have yet one reflection more; — it is a re- 
 flection of deep and solemn import to the wicked. 
 The Lord is a God of knowledge, and there is 
 no might nor counsel against Him; there is no 
 darkness in which the workers of iniquity can 
 hide themselves. If they should dig into hell, 
 thence would He bring them forth. There is no 
 remote point in the regions of space, to which 
 the offender may retire, a voluntary exile from 
 the displeasure of his God. God is every where, 
 there is no power nor strength in numbers, though 
 even kings should set themselves — there is no 
 wisdom nor cunning in the policy of men, though 
 even rulers take counsel together. What Jeho- 
 vah has appointed, that shall come to pass. He 
 has appointed the day of trial, He has fixed the 
 standard of value, and placed it before the world; 
 and we all hasten to the period and the place 
 when and where actions are weighed — where 
 actions are weighed in an even balance, held by 
 an impartial hand, and in the sight and with 
 the approval of the assembled universe. 
 
 Then many things highly esteemed by men on 
 earth, will be regarded as a vile and loathsome 
 abomination. There, not only the outward act, 
 
THE DOMESTIC CIRCLE. 
 
 259 
 
 The final day. 
 
 but the secret principle of action will be brought 
 into view. Startling beyond all the anticipations 
 of hope, or the forebodings of despair, will be 
 the developments and disclosures attendant on 
 that day of trial. There the child of earthly suf- 
 fering and privation, whose spirit was sanctified 
 by the blood of the cross, will shine forth to the 
 honor of divine grace, as a star in the kingdom 
 of his Father. And there many who shone as 
 stars amidst the constellations of this world, will 
 disappear in the darkness of everlasting night. 
 Men will be astonished to see how many of the 
 great and prominent actors on the theatre 
 of this life, the reputed wise and mighty, chief 
 captains and men of renown, will be met 
 without ceremony, and judged without favor; 
 how they will be weighed in the same balance 
 with the ignoble throng; will be weighed by 
 themselves, without their reputation, equipage, 
 and earthly glory; the poor man without his 
 poverty, and the rich man without his gold, will 
 be weighed together with their actions. Those 
 things will then be no farther remembered than 
 as they presented aids or difficulties in the per- 
 formance of duty. Then it will not be so much 
 what number of talents we had, as how we im- 
 proved them; not whether we were esteemed by 
 
260 
 
 THE DOMESTIC CIRCLE. 
 
 Examination. 
 
 men, but whether we esteemed’ and performed 
 the will of God. 
 
 What, then, are our principles ? Are we with- 
 out charity, without pity, forbearance, or com- 
 passion — unforgiving and vindictive ? Then, 
 behold the law! behold the Eternal Judge! 
 behold the throne ! All proclaim, “ with what 
 judgment ye judge, ye shall be judged, and with 
 what measure ye mete, it shall be measured to 
 you again.” On the other hand, “ blessed are 
 the merciful, for they shall obtain mercy.” 
 
 In view of these facts, let us watch and be 
 sober; cultivate uprightness of intention and 
 tenderness of spirit; let us seek, through the 
 Lord Jesus Christ, such an assurance of the 
 divine favor, as will enable us to contemplate 
 that day of trial with composure, with confi- 
 dence, with transport, saying with the apostle, 
 “Even so, come Lord Jesus, and come quickly. 
 Amen.” 
 
 * 
 
 THE END.