neck, shall suddenly be destroyed! and that, without remedy: Prov. xxix, 1.

I AM obliged now to turn from considerations which more particularly relate to your private concerns, to those which belong to your engagement.

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But, before we enter upon the next chapter, let us seriously resolve to seek His blessing upon these Hints, from whom," as our Church expresses it, "all holy desires, all good counsels, and all just works do proceed"—"that we, who cannot do any thing that is good without him, may by him be enabled to live according to his will, through Jesus Christ our Lord. Amen."

CHAPTER III.

A MASTER'S REASONABLE EXPECTATIONS.

HE, who foresaw the infinite variety of disputable cases which would arise, and which no body of laws, however extensive, could reach, when "he visited us in great humility," left a rule so comprehensive, that it may be applied to every case; and at the same time so easy, that the meanest capacity may apply it :

All things whatsoever ye would that men should do unto you, do ye even so unto them; for this is the law and the prophets: Matt. vii, 12.

As our claim upon others depends so much upon our rendering to all their dues,' Rom. xiii, 7,-as 'tribute to whom tribute is due, custom to whom custom, fear to whom fear,' and 'honour to whom honour' it is my duty to state to you some of those ser

vices, which those with whom you live have a right to claim.

And, as the first step to our rightly performing our part, is, to know it, I shall select the rule above mentioned as our measuring rod. I shall put this standard into your own hand; and observe that, in order to your using it, you have only to suppose that Providence had appointed you to govern instead of to serve: you will then perceive what you would reasonably have claimed from those servants over whom were placed.

you

Would you not expect, while you fulfilled your engagements with them, that they should also fulfil their engagements with you; namely, to yield you both faithful and cheerful service? bearing with those infirmities in you which are common to human nature? Would you not expect them to be honest, not only in larger matters, but that they should not watch opportunities to purloin in smaller? Would you deem it upright, if they listened to your private conversation? if they examined your private papers? if they wasted or made away with your substance, or your time? In a word, would you not say, "Real honesty will do nothing which fears a discovery; or which needs secret opportunities, or concealments ???

For a master as much pays his servant for time and care, as his tradesman for goods; and, while his property is liable to be attacked in a variety of ways, he employs servants, like so many watchmen, to defend it. But how hard would you deem it to be betrayed by your guards! to have the very staff upon which you leaned, not only fail, but pierce you! to have a servant idle, when you particularly needed his activity; and wasting that, which is often provided with difficulty! How would you feel his carelessness, when much depended on his care! and, if he were at the same time too proud and impatient to receive either reproof or instruction! With what

grief would you observe him choosing the very connections which you had forbidden! forming a separate interest, yea, a sort of conspiracy against you and your family, and seeking wretched pretences to justify absolute injuries! I cannot doubt but that you would propose your rule, as an end to all debate. You would bid him honestly ask his own heart, how he would like such treatment!

The same may be said of the abuse of horses: not to mention the baseness of ill-treating a generous creature, which cannot complain; and which, while it stands patient under repeated injuries, stands also ready to strain every nerve to please his cruel abuser. How would you feel if your servant thus treated a horse which you valued? Let such an abuser also ask himself, How he would feel to live constantly under the lash of an unfeeling tyrant, who either has no meaning in his abuse, or who takes no pains to make his meaning understood? under one, who may have any thing done by gentle methods. but who makes choice of cruel ones? and one, who, by repeating his cruelties, has so hardened himself, that it becomes difficult to convince him that he is cruel?

Again: Would you not expect, while your property was secured, and your interest consulted in other respects, that the character of yourself and your family should be equally secure? Apply the rule again, and inquire, What you would think of a servant who scrupled not to expose your weakness to any one who would be mean enough to hear the tale. What would you

say to those, who collected and retailed every fault or misfortune in your family; especially, when misstated, and presented only on the unfavourable side? I am persuaded that their taking away your purse would not leave so unfavourable an impression upon your mind.

I have said nothing here of inventing absolute false33*

VOL. II.

hoods, because I am not speaking to the abandoned, but to the inconsiderate: to such, as do not consider that to speak only half the truth is often a lie; and that the truth itself may be so injurious, that nothing can justify its being spoken, but when greater injuries must follow upon your silence.

Once more: You would not only require your servant to be honest, sober, and careful of your property. interest, and character; but you would reasonably expect attention as to the manner of your being served. You must be conscious how much satisfaction depends upon the spirit and temper of the person serving, and how very offensively a command may be obeyed: insomuch, that obedience in the act may be accompanied with perfect rebellion in the manner. You know, if you receive assistance in a sullen, careless, or impertinent way, you would rather be without such service. You must also be sensible, that if every trifle be made a subject of debate or contention, no family can be at peace. Providence has appointed some to govern, and others to serve, as different members of the same body; and when this order is not cheerfully submitted to, there must ensue strife, confusion, and every evil work.

Thus I have mentioned some instances as examples of trying the rule or standard of right; but innumerable instances beside these might be mentioned, and will daily arise, to which the rule is equally applicable. If, therefore, vicious companions attempt to make wrong appear right, or to think very little of the wrong, recollect you have a rule at hand which will exactly suit the case, and easily determine what is your duty; for no wrong conduct in others can possibly excuse what is wrong in us.

A considerate master will not, indeed, rigorously exact his claims: he will know human nature too well to expect more than imperfect service from imperfect creatures. The errors which he marks in his

own course, the passions which disturb his own bosom, and the 'ten thousand talents' which he hereby owes to his Lord, will teach him to avoid so great a mistake as that of angrily taking his servant by the throat, saying, Pay me that thou owest!' Matt. xviii, 28. But the more generously he refrains from demanding all his due, the more ready should you be to pay it: yea, with a generosity like his own, exact it from yourself; and, depend upon it, that if you possess such real worth, sooner or later your worth will be felt and acknowledged, however low your present situation or discouraging your prospects.

CHAPTER IV.

FELLOW-SERVANTS.

I COME in this chapter to drop a few hints respecting the temper you should cultivate toward your FellowServants and your living well with them, depends much upon the regard you pay to the same general rule, of doing as you would be done by.

The jealousies and animosities, which arise from the merest trifle, and throw a large family into confusion and party rage, are scarcely to be conceived by those who have not seen them: like a single spark, which, struck by accident, and falling upon combusti ble matter, will lay a whole town in ashes. In order, therefore, to live in peace, you must not only be peaceably disposed, but, as the Apostle expresses it, you must seek peace and pursue it:' 1 Pet. iii, 11. That is, as men pursue an object upon which their heart is set. Often have we heard complaints stated with plausibility by one party; and thought the injury very great, till the other side was heard. If, therefore, you suppose (which is very common) that the griev vance lies chiefly, if not entirely, with your fellow