children, what is in itself morally good, or morally evil; apd to prohibit the one by threatening, and by precepts enjoin the other. Gen. xviii. 18, 19. Abraham shall surely become a mighty nation, &c. For I know him that he will command the children of his household after him: and they shall keep the way of the Lord. to do justice and judgment. And D ut. vi. 6. 7. And these words, which I command thee this day, shall be in thine heart, and thou shalt teach them diligen ly to thy children. Nothing I think appears more rationally to be the parent's duty, therefore I proceed to mention the

3 A holy example. Neither threatening reproof, nor precept is likely to be of much service, if this is wanting, 1 Tim. iii. 4, One that well ruleth his own house, having his children in subjection, with all gravity and holiness. And Eph. vi 4. And ye fathers, provoke no your children to wrath, out bring them up in the nurture and admonition of the Lord. Parents may provoke their children to wrath, or ungodliness, by bad example, as well as otherwise, but this I need not to insist of; for none will deny this branch of duty.

II. The second duty of a parent is to enforce upon the minds of their young ones, the literal knowledge of the principles of religion, as you may see from Prov. xxii. 6. Train up a child in the way he should go, and when he is old, he will not depart from it. Any one, I presume, will allow, that scriptural and orthodox principles of religion, are not the slightest part of that way spoken of, but rather the principal thing intended. But further, to strengthen the proposition, let me point you to Deat. xi. 18, 19 Therefore shall ye lay up these my words in your hearts and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes; and ye shall teach them your children; speaking of them when thou siltest in thine house, when thou walkest by the way; and when thou liest down, and when thou risest up. That was, doubtless, a well-governed family in which Timothy was educated; for he is said to know the scripture from a child, 2 Tim.. iii. 15. It can hardly be imagined, that the knowledge of the scriptures grew spontaneously in the mind of the child Timothy without the application of his good mother's diligence in instructing of him.-Yea, it is laid down as an express instit tion, in the above cited, Deut. xi. 19. That we teach our children the knowledge of the scriptures, and of the principles of religion, immediately founded upon the word. And, for my own part, I have had great reason to bless God, that my par ents knew it to be their duty to observe what is divinely appointed For the knowledge of the scriptures, &c. which I attained by their careful instructions, in my infancy, was the first and principal means of my convictions, both of sin, and my ute ter danger by it; and of the grace of God, and mine interest therein. And since my first experimental acqaintance with

the person, grace, and righteousness of the ever adorable Jesus, the scripture, and knowledge. thereof, hath been as bulwarks to defend me against the abounding grace-depreciating errours of the age, in which it hath pleased God to cast my lot. This knowledge of the principles of divine truth, is best attained by the children, where there is,

1. The word daily read in the family. David delighted in the law, or word of God, and made it his daily study, which could not be done without reading of it; and, if David himself had such veneration for the word, we are well assured he would recommend it to the love and study of his household; for it would argue a parent worse than a Barbarian, who, having found a goodly treasure himself, will not suffer the children of his loms to partake with him. The neglecting this part of a parent's duty, is a forbidding little children to come to Jesus Christ; but because there is no absolute command which, in express terms, enjoins the word to be read evening and morning people of carnal minds, are too apt to shuffle it off from being a duty. Surely these words, Thou shalt speak of them when thou risest up, and when thou liest down, have emphasis enough laid upon them to enforce the practice. What can Paul mean, Eph vi. 4. by training up our children in the nurture and admonition of the Lord? Surely he must intend an inuring of them to all the means of instruction, to godliness in principle and in practice. Reading of God's word, is a part of instituted worship, and God is to be worshipped in all the families of his people, Jer xxxi. 1. And, if reading the word, is a part of religious worship, consequently it ought to be read daily; for God is to be worshipped daily. The Bereans are said to be more noble than those of Thessalonica, because they searched the scriptures daily, Acts xvii. 11.

2. Where catechising of the young ones is maintained which is either stated or occasional, there ought to be certain seasons inviolably appointed to that great purpose; without which, the usual reading of the word is not likely to have the same success; and blessed be the Lord, we have many excellent helps published for this purpose, which, with the many occasional opportunities, parents have of putting such pertinent questions to their children, or servants, may prove very beneficial. This ought to be much recommended to parents, especially to mothers, who have more of these opportunities than we can expect a father, engaged in business, to have. Oh! how happy were it for our uprising generation, if less time were spent in decking and adorning the bodies of their children, and more pains taken to impress upon their minds, a sense of the great things of moral and divine religion. I would not have any one to think, that I suppose it in the parents power to give their children the saving grace of God, without which all other things are insufficient to bring them to glory; but I am sure that con

sistent principles taught them, can never be an hindrance of their receiving that grace; and, when received, makes it shine with greater lustre.

III. Praying with, and for our children, is indispensably necessary; and that in the family as well as in private. Jer. x. 25. Pour out thy fury upon the Heathen, that know thee not, and upon the families that call not on thy name. Here is a dreadful curse upon prayerless families, and O that it were well understood and feared. I must acknowledge, it is with difficulty that I can persuade myself, that any master of a family, who hath tasted that the Lord is gracious, can, upon any account whatever, neglect that natural duty of family worship, which to me appears to be the glory of a family. To be instrumental of bringing children into the world, and not to solicit the Almighty in their behalf, doth argue us worse than infidels. Which way shall children, or servants be taught to know that prayer is a part of natural religion, which all men owe unto God, if parents and masters of families deny them the privilege of joining with them therein. I well know, that human intruction can never teach them, that prayer is the priv ilege of God's saints. But sure we ought to distinguish between the peculiar privilege of saints, and that which is a moral, and naturai obligation upon all men. The latter may well be inculcated, both by example and precept, without infringing upon the liberties of the other. David, in Psal. Iv. 17, tells us, that evening and morning, and at noon, will I pray, and cry aloud, and he shall hear my voice. I would recommend to the Christian reader, the three sermons preached by Mr. Matthew Henry from this text. This resolution of David beateth down that asylum which people so often fly to for shelter, against condemnation for the neglect of family prayer; I mean the hurry of business, for any man who knows the world, knoweth very well that no man hath more business on their hand, and less time to spare, for either reading the word, or prayer, than a prince, who hath the uncommon weight of natural concerns upon him. But the truth is, and I fear not to spesk it, that when hurry of business causeth neglect of family worship, it betrayeth a heart engrossed by the world, and little, if any love at all to God in it. See Dan. vi. 10. Now, when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber, towards Jerusalem, he knected upon his knees, three times a day, and prayed, and gave thanks before his God, as he did aforetime. By what follows in the succeeding verse, it is evident, that it was ver bal family prayer, which he exercised himselt in Joshua xxiv. 13. But as for me, and my house, we will serve the Lord. From these texts of scripture, observe first,-David cried aloud, which people seldom do in closet prayer; therefore it appears likely that family prayer was maintained thrice a day

in his house. And Daniel's prayer was such, that people that stood without doors, could hear supplications; and this was the cause of his being cast into the lion's den. Secondly, Johua resolves not for himself only, but for his whole house, or family; Abraham-like, he commanded his house to follow his example, and I do not believe any body will venture to say, that Joshua worshipped not God in his family. As masters of families are invested with power sufficient to command children and servants to attend the worship of God, in the family, I know not how parents can justify their neglect of it. There is a remarkable instance of the' acceptance of family prayer, in the case of Cornelius the centurion, Acts x. 30. But I proceed,

IV. To observe the expedience of habituating children, when yet young, to all the branches of external religion. Nothing with greater propriety can be called the way of the Lord than this; this is what Paul means by nurture, and what ought not to be neglected. Hence we see parents ought to command their children, and servants, to attend on public worship, where the word of God is powerfully preached, and where the ordinances are regularly administered. Parents ought to make conscience, how either children, or servants, spend the day of the Lord, and lay such necessary restraints, or give such encouragements, as the case requires.

All that hath been said in regard to children, holds good in the case of servants, and, if any should doubt of it, I appeal to that memorable precept given by our Lord, Do unto others the some things, that you would wish others to do unto you, Matt. vii. 12. Now let misters lay this rule of equity to heart, and ask themselves; would you be willing that your children should live with misters, who take no care for their souls? I know you would not. Then why should you act in such a manner, careless whether your servants honour God or not, provided they do their business! Doth it not indicate that such masters are mercenary and base? Is it a sign that they love the Lord with all their heart, and delight in his service? Doth it not evidence their disregard to divine precepts? Their love to the world? Their ignorance of the value of immortal souls? Likewise the inconsistency there is betwixt their practice and profession? May not poor Christian parents insert into their prayers-From such masters, good Lord, preserve our child

QUEST. X.

Is it possible for a person to be regenerated, or born again; and yet, for many years after, fear he is not? And may a person no way doubt of his regeneration, and at the same time be an unconverted person?

IF

F we consider the mental circumstances of the person regenerated, that there are yet the remains of sin and unbelief abiding with him, and that the best are much clouded with ignorance, as well as liable to the bewildering temptations of deceitful friends; we need not think it impossible for a regenerate person to be afraid that he never experienced that gracious work upon his mind. It is observable that some of Jehovah's most eminent saints, have been left, and that in their last distress, to call in question the truth of their interest in Christ, and consequently their regeneration. That eminent saint and minister of Christ, the Rev. Mr. Ralph Erskine, late of Dunfermline, (of precious memory to the church, whose sonnets and sermons will be dear to the saints, while both exist on the earth; and not withstanding some defects, such as attend the best of human compositions, do fully demonstrate his skill in the Spirit's work, in regeneration and sanctification; likewise his doctrinal acquaintance with a person, grace and righteousness of Christ; add unto this his eminent usefulness in the work of the ministration of the word) when he came to a death bed, was left in such deep desertion, that all his friends, who attended on or visited him, could not persuade him from that melancholy reflection, "That after he had preached to others, he himself was become a cast-away," and in this sad and mournful condition he continued, till his friends thought him past speaking; then, when least expected, he lifted up his withered hands, and clapt them thrice, shouting, Victory,-Victory,-Victory. I also find that other northern worthy, Samuel Rutherford, in his letters, expressing his fears, least he was but half a Christian, or such another as King Agrippa, an almost Christian; but I have never heard these men's christianity, called in question, till eagle-eyed Sandeman arose, who, I doubt not, would find many faults with Paul or Peter, were they preachers cotemporary with himself. I could name many instances of the like nature, but those two shall suffice, being men esteemed by all the orthodox.

My friend and neighbour Camillus is a good man, of exem plary piety, and good understanding in the mysteries of truth, and zealous for the honour of that God, whose cause he professeth; yet I often find him under downcastings: It was the other day I went to visit him, and found him set alone very pensive in his parlour. After mutual salutation, without using any of the modern formalities, so graceful in the esteem of some, I