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better ordering his government among us. He has not admitted that we should be all equal, that there might not be an universal confusion: but by leaving the most in a state of necessity, he has put the many into the hands of the few; and has strictly enjoined these few to look well to the charge he hath committed to them. The most natural and immediate relation that is caused by this inequality is that of masters and servants; and therefore, according to God's general design in this unequal distribution of circumstances, it is easy to see how much rests on the head of a family-governor, and how much it behoves him to serve God in that particular and important calling. It is a question therefore of great moment to all masters, whether they have been serving God or themselves in that relation. If there hath been no consideration of the trust committed to masters, nor view to serve God in that station, the charge is heavy, and the guilt great, as the consequences must have been very hurtful to the interests of God in the world. But to come nearer to the present subject,

Secondly. It is the duty of masters to use that authority God hath given them over their servants to his glory. The master must be truly sensible of God's design in putting authority over servants into his hands; that it is not for the master's sake, but God's; not that the master might take his ease, and be attended as though the lower sort of people were made for that purpose, but that, by a righteous use of the authority received, the honour of God might be maintained in the family. Hence, in all respects in which the master's conduct and government may have any tendency to promote the honour of God, by the influence the one and the other must have on the servant's, it is his duty so to behave and govern. These therefore should be leading inquiries with a master of a family.

First. What influence will my own conduct have upon my servants? Do they see in me everything that would recommend religion to them? that I honour it, that I believe it, that I practise it, that I make no account of wealth and honour in comparison with it, that I really sacrifice everything to it? Have all that were ever servants in my house seen this in me? And have they never any of them seen in my conduct anything which had a tendency to lessen their regard for God, or to

harden them in sin? Did they ever see me, in any instance, an example of drunkenness, swearing, sabbath-breaking, covetousness, or whatever else was contrary to the conduct of a Christian? Or have they ever found me countenancing any of these sinful practices in others within my walls? Masters, as far as you have failed in these points, you have not used your authority to the glory of God.

The second leading question is this, Is my government in the family such as might best serve to promote religion among my servants? Particularly, have they seen this to be my great aim in all my family-discipline? and that the worship of God, and the maintenance of all good order, have been prevailing objects of my attention? that I would admit no manner of vice; and that my servants must either reform or leave me ?-And,

Thirdly. Am I able to say I have used all the influence my station has given me with my servants to lead them into and encourage them in the ways of Christian godliness? Have I obliged them, as far as I might, to a religious observance of the sabbath at church and at home; both providing they might as much as possible attend the former, and not allowing them to idle about from the latter, on that day? Have I been at any pains to instruct them; and given them convenient opportunities for private prayer? Have I encouraged them in doing well, and reproved them for doing ill; in all careful not to give up my authority by an unpardonable remissness and want of resolution? Most especially have my orders at no time been contrary to any of these things; such as brought them under a necessity, if they would avoid my displeasure, to lie, deceive, cheat, break the sabbath ?-Such as these are very interesting inquiries; and which will easily help masters and mistresses of families to discover how far short they have come of using their authority over their servants to the glory of God in their servants' spiritual profit.

Thirdly. It is the duty of masters to be mild in their carriage, and reasonable in their commands. 'Ye masters, do the same things unto them, forbearing threatening, knowing that your Master is in heaven: neither is there respect of persons Masters must not be tyrants, nor servants treated

with him.'

*

* Ephes. vi. 9.

cient time for sleep, and some time for relaxation; and as I said before, convenient space daily for private exercises of worship. But is this all? doth justice and equity require no more? at least, doth the duty and law of kindness demand no more? You shall judge for yourselves. I find the story in the Gospel, that a certain centurion's servant, who was dear unto him, was sick and ready to die. Hearing of Jesus, the centurion sends to him the elders of the Jews, beseeching him that he would come and heal his servant. You may see in the history how pressing they were upon the occasion; and that himself would have come, but he did not judge himself worthy; for it was that alone, and not want of love to his servant, that detained him at home. Yet observe, he was a man of no small consideration; he was very wealthy, and had built them a synagogue, and one that had many at his command. Now judge you did this centurion well in taking this care for his sick servant? Doubtless you say he did. Why then you confess it is just and equal you should take what reasonable care is in your power of your servants, when they are in sickness. And what then shall we think of such masters as grudge their servants what they eat and 'drink at such seasons, and murmur that now they are nothing but a burden, and perhaps unmercifully stop their wages; and all through a miserable covetousness?-But is this all? Is nothing due to those who have been long and faithful servants to their masters, and are now worn out in their service? Indeed now-a-days it is but rarely there is any such thing. Servants are shifted and changed so often, that no affection grows on the one part or the other, which is a thing very unbecoming. But where lies the blame of it? Masters say in the servants, and servants say in the masters. I suppose they are both in the right, and that both are in fault; while on each side the one has contributed to make the other worse. Nevertheless this is not always the case there are those who grow old in the service of the same master: and what is due to them? Methinks they are grown into a kind of nearer relation than that of servants; and have a very fair title to their master's liberality, when they have painfully and faithfully worn out their strength in his service. It was ordered

in the law, that at the seventh year, when servants were discharged, the master should not send his servant away empty,

Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy wine-press of that wherewith the Lord thy God hath blessed thee thou shalt give unto him.'* And this you will own is a worthy pattern for Christian masters to follow. But,

Fifthly and lastly.-It is the duty of masters to watch over their servants' souls. This is a principal duty of masters, however little it may be regarded. God says of Abraham, as a principal branch of that believer's character, 'I know that he will command his household, that they shall keep the way of the Lord, to do justice and judgment.† Like a good master he would use his authority over his servants to engage them in God's ways. But was this all? Would he not instruct them, think you, what these ways of the Lord were? And would he not carefully observe their behaviour, whether they were walking in these ways or not? And when at any time he saw them going out of these ways, would he not warn them of it, and, as need was, reprove and correct them for it, and take all the pains and care he could to bring them back again into the right way? Yes, you say; else he had shewn no zeal for God, nor true love for his servants. But now, masters, what was Abraham's practice, is not the same also your duty? But have you walked in the steps of faithful Abraham ? Have you used all your authority over your servants to lead them into God's ways? But, moreover, have you instructed them as Abraham did in the ways of godliness? Why should you not? You are not greater nor richer than was Abraham. Or say you are, you cannot be too great to serve your Master which is in heaven. It was an old custom with masters and mistresses themselves to teach their servants the principles of the Christian religion, by hearing, and explaining to them, the Catechism at all convenient seasons; and then also to question them upon their return from church concerning what they had been doing and hearing there. This was acting like Abraham but have you been at such pains with your + Gen. xviii. 19.

* Deut. xv. 14.

like slaves. Masters must endeavour to make their servants labour as easy to them as they can; not laying more on them than they can well do; not taking up every mistake and indiscretion to scold and rate them for; not hasty and apt to see every fault, nor provoking them to wrath by unseasonable warmth upon every cause. However it may seem, it is at least as difficult a matter to be a good master as a good servant; not less contrary to our hearts to command than to obey with a proper temper. Many masters and mistresses are indiscreet in their giving directions, so that servants know not what they have to do, and in what order of time; from hence many things will come upon their hands at once, some of which must needs be neglected or done amiss; and then the servant shall suffer blame for the master's imprudence. Nay, and some masters or mistresses will be indulging a temper of finding fault, and be continually watching occasions against servants to scold them, as if it were the property of good and notable masters and mistresses to make their servants' station constantly uneasy and uncomfortable to them. Others again carry it with too high a hand toward their servants, domineering over them as if they were brutes, insomuch that the servants tremble to be near them. And others shall be expecting from them what is beyond their parts and abilities and opportunities of improvement, which not considered, that shall often be treated as a crime which in truth was but the effect of pure ignorance. In all such cases, self-will breaking out, shows how difficult a thing it is to exercise Christian meekness and moderation toward those who are in subjection to us. Let only that word be remembered by masters, Knowing that your Master also is in heaven: neither is there respect of persons with him ;' and then how utterly inexcusable will their want of meekness and moderation towards their servants appear even to themselves. Your Master is in heaven, you have often provoked him, you are daily provoking him, yet he hath not dealt with you as you deserve, but is patient, gentle, forbearing towards you; consider then that your servants are as dear to him as you can be, and say how you can answer for such a treatment of them as he does not exercise toward you, and your case would be miserable if he did. This is the force of the argument; which you see is exactly fitted to show

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