himself wrong, and doing better another time; if he be blamed without cause, or rebuked with harshness, (not to speak of more outrageous treatment,) he will endeavour to recollect the scriptural rule, "of not answering again" the neglect of which is productive of innumerable evils, especially to servants themselves.* He will remember that the apostle says, "Servants, be sub"ject to your masters with all fear; not only to the 66 good and gentle, but also to the froward;" and though ill usage may excite his passions; he will not deliberately say, ༥ I do well to be angry;" but will consider him, who, "when he was reviled, reviled not "again, when he suffered he threatened not." For we all are called to copy his example, as well as to shew the reality and excellency of our religion, by doing well and suffering patiently; and however such a servant may be neglected by an austere, injurious, earthly master, yet he shall certainly receive a gracious recompense from the Lord.‡ Thus his principles will teach him not to be an eye-servant and a man-pleaser, attentive to his business only in his master's presence; but in singleness of heart to do the will of God, and to refer every thing to the honour of the Lord Jesus, and the credit of his gospel; not so much fearing man's displeasure, as disgracing the cause of evangelical religion by his mis

conduct.

Such an habitual behaviour, in a servant professing the gospel, will not only conduce to his own interest, credit, and comfort, but will procure attention to any serious remark he may make, or commendation he may give to a book or a preacher. It will discountenance vice and impiety, nay, perhaps it may dispose some to examine the nature of that religion, which produces such excellent fruits; whilst violent and zealous disputes for doctrines in him, whose conduct is disobliging and impertinent, not to say slothful and dishonest, expose to contempt the very truths, for which he contends. The same principles will also lead a man to

follow after peace with his fellow-servants. He will not indeed silently see his master defrauded, or join with others in riot; but he will avoid a morose and invidious conduct; not reporting or even protesting against trifles, but only against manifest evils; endeav ouring by kindness, patience,when ridiculed, and forgiveness, when injured, to win their attention to calm discourse on divine things. He will also take care, never to seek his own interest by countenancing children in misconduct to their parents or each other; though he will oblige them for their good. He will not treat the indigent relations or dependents of his master with galling neglect, or attend on them with grudging. If he be obliged to refuse obedience to an improper command, he will do it with mildness and respect. If his time be too much taken up on the Lord's day, he will endeavour to redeem what remains more diligently; and if he be constrained to leave his place, he will be careful how he needlessly lessens his master's character in his own vindication. The same rules, with circumstantial alterations, suit the case of apprentices and labourers ; and all, who are employed by others, according to the degree and nature of the trust reposed in them.*

On the other hand, masters are also instructed in their dutics, by directions and examples in the holy scriptures. The Christian's principles will influence him to consider true piety as an invaluble accession to the character of a servant, who suits him in other respects; and to seek the blessing with fervent prayer, and by making his place desirable to such persons. If he be thus favored, he will endeavour to behave to his servant, as to a brother in the faith; he will make proper allowances for mistakes and defects; and value a servant, who, on the whole, is faithful, upright, diligent, and peaceable, though he be not without faults; knowing how much the comfort of his family, and the best interests of his children depend on such domestics. If he meet with bad servants, he will strive to repress. his anger, to avoid reproaches, and to behave well to

* Gen, xxiv,

them till he can change them. If his servants suit him in other respects, but are strangers to religion; he will use all proper means of conciliating their minds to it. In general such a master will not expect more work from his servants, than they can well perform; nor deprive them of time for relaxation and retirement. He will deem it his duty to give them adequate wages, and to make their situations as comfortable, as he can. He will provide them with things suitable to their station, when in health, and be very tender to them in sickness; procuring them help in their work under slighter indispositions, and proper advice, if he can, in more acute diseases. He will not think himself justified by cus tom, in turning away a faithful servant by sending him to an hospital, because he cannot do his work, if he have it in his power to prevent it; but will consider, that he, who has the benefit of his skill and labour, when well, ought to submit to trouble and expense for him, when sick. Nay, if he can afford it, he will copy the example of the Lord, in respect of the aged; as he does not forsake his servants in their old age, or when their strength faileth. "Remembering that he also "hath a master in heaven," he will consult the interests of his servants, and be a sincere and faithful friend to them, in whatever may tend to their comfortable settlement in life. He will not keep them at a disdainful distance, or answer them with harshness, even when they are mistaken or unreasonable; nor express discouraging suspicions of them, or descant on their faults to others.

The same principles will influence him to consider the souls of his domestics, as entrusted to his care. He will therefore order his affairs, so as may give them most leisure and opportunity for hallowing the Lord's day; and use his authority in enforcing that observ. ance. He will read the scriptures to them, and join with them in family prayer; he will arrange his daily plans in subserviency to that grand concern, and avoid whatever may prejudice their minds against it. He will watch over their morals and principles, and ex

clude from among them infectious companions, as much as possible. Thus he will make family religion the cement of family peace, and not only aim to influence his servants by love, to willing obedience, but to give them cause to bless the day, when they entered his doors, both in this world and forever.*

Many other relative duties might be discussed; but this topic has already occupied a full proportion of the limits prescribed to these essays. Subjects are required to obey the lawful commands of magistrates, to respect their persons, and reverence their authority, as God's ordinance; not to speak evil of them; to pay them tri bute conscientiously; to pray for them, and to study to be quiet and mind the duties of their station. The duty of rulers and magistrates, as far as it falls, under our plan, will be mentioned in an essay on the improvement of talents. The poor should behave with respect to the rich, without envying, coveting, or repining. The rich should be courteous, condescending, compassionate, and liberal to the poor; and set them an edifying example of piety. The young should behave with modesty, deference, and attention to the old, especially to such as are godly, however poor they may be.. The aged should temper gravity and seriousness with cheerfulness and kindness, in their conduct to the young. The faithful pastor will study. from the scriptures his. duty to his flock; and the consistent Christian will, even in this relaxed day, consider himself as bound to honour, love, and attend to his faithful pastor. In one word, true Christianity will influence every man to fill up his station, in the family, in the church, and in the commu-. nity, to the glory of God, and the common benefit of the whole; and all, that comes short of this, is the effect of. remaining contrariety to its heavenly principles, in the. judgment and dispositions of true Christians; and among: those, who name the name of Christ, but depart not from. iniquity.

Acis, x. 7, 22. Eph. vi. 8. Col, iv. 1.
27*

ESSAY XXII.

On the Christian's improvement of his talents.

WHEN the humble penitent has obtained peace of conscience by faith in Christ, and enjoys a prevailing hope of eternal life; he will be disposed, in proportion as his views are distinct and consistent, to inquire seriously by what means he may most effectually glorify the God of his salvation, and do the greatest good to mankind during the remainder of his days. For" the “love of Christ" (in dying on the cross to deliver sinners from the wrath to come, and to purchase for them everlasting felicity; and in calling him to partake of so inestimable a blessing,) "will constrain him to live no "longer to himself, but to him, who died for him, and "rose again." This will induce him to consider, very attentively, what advantages or opportunities his situation affords him, of promoting the honour of the Redeemer's name; the peace, purity, and enlargement of his kingdom; the comfort and edification of his people ; and the welfare, temporal and eternal, of the human species. These opportunities and advantages are commonly called talents, from the parable, which our Lord spoke on this subject;* and doubtless this portion of scripture, and that coincident with it,† relate entirely to this matter; and cannot reasonably be thought to point out the method of salvation, as if the improvement of natural powers or common grace could merit or procure special grace, as some have confusedly argued. For, indeed, special grace produces the inclination and disposition to use natural powers, and all other advantages, aright.

* Matt. xxv. 14-30. † Luke, xix. 11-27.