follow in the first part: as particularly the convictions wrought by it upon the father, mentioned at the end of the dialogue where he is brought in retiring himself to give vent to his soul, and reflecting on the breach of his duty, and in prayer to God; also the concurring convictions wrought by the same method, and by the same instrument upon the mother, as in the second dialogue; and more especially the resolution of both to reform themselves, and to do their duties more effectually in their families.

These appearing, as is observed, to be the main design of this first part, and indeed something of this running through the whole course of the work, it could not but be needful to let those little sharp reproofs, innocently expressed by the little child in the first dialogue, be often repeated; especially where the sense brought them in with a kind of natural, unconstrained innocence in the expression, as is generally carefully ordered wherever those proofs are to be met with; nor indeed could the expressions of the parents, either in their private ejaculations, or mutual conversing upon that part, one with another, have been consonant with the rest of the work, or the cadence of things preserved, if this had not been laid as a foundation.

These notes are not designed to talk over again the whole subject of every discourse. If the part deserve any comment, every considering Christian will make it to themselves as they go; but where the case is particular, a word may be said, which in the dialogues would have been digressing too long, and have made it tedious.

From the inquiries of the child may be observed, how naturally the connection of the gospel truths one with another appears; I mean those essential to our salvation. How bright a chain, and how closely hanging one upon another, in a climax that cannot but be admirable to observe, is the great mystery of man's fall and recovery; sin entering into the world, death by sin; nature corrupted by the fall, sanctified by redeeming grace; by the offence of one man many made sinners; by the obedience of one

D

many made righteous; justice offended by sin, eternal death denounced as the punishment; justice satisfied by a Redeemer, eternal life the consequence; "no condemnation to them who are in Christ." These things lie so plain, so natural, and in so exact an order, that nature seems to direct the child, who knows nothing of them to force them. from the father, by the power of the most innocent uninstructed inquiries.

How unaccountably to blame are those parents, who let their children know nothing of these things, till their own little innocent inquiries extort it from them!

How naturally does the discourse of this little child reprove parents for their neglect of the Sabbath-day's work, viz. of attending the public worship of God! and how could the child but suppose, that going to church was only a light matter, since his father went very seldom himself, and staid at home upon the most frivolous occasions?

The child's discourse about going to church only to show his fine clothes, and his mother and sisters being chiefly employed there, to observe the fashions and dresses of their neighbours, with the conversation they have of those things after they come home, needs no enlargement here. The consciences of most young people in their own families, will teach them to apply that part to themselves; and the author is content to leave it out, if it is not generally acknowledged to be a needful reproof. The child is brought in here several times saying to his father, when he speaks of serving, loving, and praying to God. "Do you do so, father?" This puts me in mind of a story not improper to be related. A wicked boy that had been addicted to swearing and ill words, was reproved by his father with more seriousness than usual and his father told him, "That God heard him." The father, it seems, was a man of no religion, or at least of very ill morals himself; but what he happened to say to the boy, struck him so deeply, that it was a means of conviction in the child. But ignorance having been the boy's greatest unhappiness, when

he came to consider of what his father had said, he asks one of the family, whether God could see as well as hear? When he was answered, yes, that God was infinite, and could hear and see all things, he told them he could not be lieve it; "for my father was drunk last night," says he:

sure he would not have been drunk if God could see him, else why did he tell me I should not swear, because God could hear me?"

If parents knew, or at least considered, the influence their evil examples have upon their children, and how fatal an encouragement to sin it is to children to be able to say, My father does so himself," the presence of their children would be a greater restraint to conscientious parents, even in things really sinful, than it is possible the presence and awe of the parents can be to the children. It is enough that religious parents have to struggle with in the perverse and wicked inclinations of their children; but they will find, those liberties their children take from the encouragement of their parents' example, will be ten times more difficult to restrain afterwards, than those they have from their own inclination, or example of others. It enervates all the exhortations of a father, takes the edge off from their reprehension, makes their resentment seem unjust and unreasonable, and makes the child rather apt to retort the practice of the parents upon themselves, than receive patiently and meekly the admonition.

I humbly recommend this thought to those parents whe indulge themselves in any vanity or excess, such as in passion, in hasty expressions, in expenses, in waste of time, in ill words, in gaming, nay, or any of those things which the world are apt to call lawful and innocent. If such things must be indulged, and you will allow yourselves in them, upon a presumption that you can do them innocently; at least, then, conceal them from your children, lest what you can use with moderation, they fall into with excess, and justify the practice from your example.

It will be a very uncomfortable reflection, and will fill the

mind with bitter reproaches, if ever God pleases to try such parents, when they shall see the introduction to their children's ruin, formed and begun in their (the parents) example. Nor will it be any alleviation to their sorrow, to say I used those diversions moderately, and kept myself within compass; it was but very seldom I used an ill word; I played at cards but very moderately, and never for much money; I seldom drank hard; and the like. If our moderation in diversion shall introduce our children's excess, and if the apostle, rather than offend a weak brother, would wholly abstain even from part of his necessary sustenance, viz. eating of flesh, how much more should parents refrain their excesses, nay, even their lawful diversions, rather than lay a foundation for the ruin of their children, and prompt them to sin, by giving them a pretence from, or encouragement by, their father's example?

From the whole of this dialogue, parents may see, besides their duty to God, what they owe to their children, in timely and early instructing them; how much instructing our children is a debt to them; and how unjust and injurious we are to our children in omitting to instruct them. What moving expressions of the child to the father are these: "Dear father," says the child, "why would you not tell me of it before? Was you angry with me, father? And what if it should be too late now? Will God punish me everlastingly now, because I have not known this sooner?" How cutting must it be to a parent that has any sense of eternity, to think that his dear children should be lost by his example, or remain blind by his omission?

These and many other observations, might be made here, from the particulars of this first dialogue? but it is hoped the reading the dialogue itself will cause many of them to occur: and the brevity of this work admits our notes not to be too long.

THE SECOND DIALOGUE.

THIS dialogue begins upon the following occasion. The next day after the former discourse with the father, the child was carried to church, and the minister happened to be preaching upon the death of our Saviour. His text was, "God so loved the world, that he gave his only begotten Son," &c. And the minister giving some historical account of the death and sufferings of Christ, and making some practical improvements of it in his discourse: the child, when he came home, was found crying in a room by itself; and the mother being called, begins the dialogue thus:

Moth. Child! what dost cry for?

After some difficulty, the child answers, The minister made me cry.

Moth. How so! why, what did he say?

Child. He said that God was dead.

Moth. Child, he did not say any such thing; you have forgot what he said.

Child. No I han't, mother. 1 am sure he said Jesus Christ was dead; and my father told me yesterday that Jesus Christ was God.

Moth. But, child, Jesus Christ is risen again.

Child. I know that, he said that too; but he was dead first, and the wicked Jews killed him. Sure they were sad folks, mother. Why did they kill him?

Moth. You will read it in your Bible, my dear.

Child. But, mother, the minister says he died for us, and my father said he died for me. Did the Jews kill him for me, mother?

Moth. He died for thee, my dear, and me, and every body else that believes in him.

Child. Why did he die for me, mother? I don't know