and fervent affection which Christians ought to bear one towards another: the former therefore should not be treated as an instinctive propensity, but regulated by precept as a Christian duty. The children of one family, when they live much together, cannot, in the present state of human nature, fail to meet with many little affronts and injuries among themselves, which may interrupt domestic harmony, unless great circumspection be used not to give offence even by rudeness and uncourteous familiarity; and a constant endeavour be made to oblige, and to render each other easy and comfortable, joined with persevering forbearance, forgiveness, and various concessions. For want of these attentions, perpetual bickerings and lasting animosities supplant brotherly love; and they who should be, through life, faithful and tender friends, are often more estranged from each other than from almost any other persons: of such bad consequences are the competitions, envies, and jealousies that take place in families; and so careful ought parents to be, not to lay a foundation for them by an injudicious partiality, and not to treat them as matters of no moment, (Gen. xxxvii. 3, 4; Prov. xviii. 19). Moreover, they who associate so much together, as young persons in this relation commonly do, must have many opportunities of influencing each other's principles and conduct: these are frequently made a very bad use of; and false principles are often instilled, and encouragement given to various things contrary to their duty to God, their parents, or others, even where no gross immorality or impiety appear. But that love which evangelical principles increase and direct, will not only be disinterested, conceding, self-denying, liberal, and peaceful, but prudent, pious, and holy: and they who are influenced by it, will aim, by seasonable caution, counsel, or expostulation, enforced by kindness and a consistent example, and accompanied by fervent prayer, to guard such dear relations from snares and dangers, to instil good principles, and to win them to attend to the concerns of their souls. Nor will it be improper in this case to speak more plainly, and debate the matter more fully with them, (especially those who are younger than themselves), than they should do with parents or superior relations: and it is very common for the Lord to bless such endeavours, and thus to make them the foundation of the most permanent friendship. The duties of the other collateral relations who dwell much together, are in a great measure the

same.

IV. The reciprocal duties of servants and masters are the last of those that belong to domestic life. The condition of servants differs widely at present from what it was when the New Testament was penned : for then they were generally slaves, the property of their masters; whose service they could not leave, but who might dispose of them as they pleased, or punish them with almost uncontrolled severity. This could never consist with the law of "loving our neighbour as ourselves;" though it pleased the Lord to tolerate and regulate it, in the judicial law of Moses, (as he did polygamy and divorces); and the state of things, at the first opening of the Christian dispensation, rendered it improper for the ministers of religion directly to attack a system, which was inseparable from the foundations of every government then existing in the world. This difference, however, gives the greater energy to the exhortations which the sacred writers address to servants professing the gospel: except, that they may now leave those places, where they are ill used, or in which they are restrained from attending on Divine ordinances, or hallowing the Lord's day. Yet this liberty should be used with much caution: for every place has its disadvantages, and every master (as well as servant) his faults; and men often incur much detriment, and forfeit manifold advantages, through impatience under a single inconvenience especially servants sometimes purchase a trivial increase of wages at an enormous price. The believer, therefore, "who is called, being a servant," or who finds it necessary for him to enter upon this kind of life, should remember, that the Lord hath constituted these different situations in society, for the same reasons as he hath allotted the several members in

the body their distinct offices, viz, for the common benefit of the whole: and that he hath chosen servitude as the best situation for him; to which appointment he requires his unreserved submission. He should also consider the place in which he lives, as the post for the present assigned him, which he must not relinquish without substantial reasons, and fervent prayer for direction; and if this be determined on, he ought to perform the duties of his place without remission, whilst he continues in it. If he want a place, he should seek a suitable one from the Lord, in dependence on his providence and promises, and prefer that which affords the greatest advantages for religious improvement, though it be somewhat more laborious or less lucrative. And here it may be proper to remind both servants and masters, that though there are many vain talkers and deceivers, yet there are also true Christians: it is therefore the height of absurdity for believers to prefer the society of ungodly persons in any relation, because they have been disgusted and ill used by hypocrites. Men do not throw away bank-notes because they have been cheated by forged bills; and no disappointment should cause them to despair of finding the far more valuable treasure of a Christian master or servant, unless any one should fancy himself to be the only true Christian in the land.

If pious servants be favoured with a situation in a religious family, they should remember, that equality in Christian privileges by no means implies equality in domestic life; instead therefore of behaving with an unbecoming familiarity, or neglecting their masters' orders" as if they despised them;" they should" count them worthy of all honour, and rather do them service, because they are faithful and beloved, partakers of the benefit," (1 Tim. vi. 1-5). And as they are conscious of much imperfection in themselves, they ought to make allowances for it in them also. They should value the privilege of family worship very highly, even though it be not in all respects conducted exactly to their mind; and they ought so to order all their business, that it may not interfere with it, or with the regular observance of the Lord's day. Should pious servants find themselves placed in families, in which they cannot but deem the profession of religion to be vain; they ought not hastily to mention their opinion, or speak about it with harshness; on the contrary, they should aim by a good example to exhibit the difference between the form and the power of godliness. Even when they live in families where ignorance and ungodliness prevail, they ought not to speak freely on the faults of their masters, or assume the office of an authoritative teacher; for no man would be pleased to have a spy or a reprover in the character of a servant. Yet the Christian, thus situated, will especially aim to "adorn the doctrine of God our Saviour," by cheerful obedience to every lawful command, diligence in all the duties of his station, and faithfulness to the trust reposed in him; remembering that his maintenance and wages are the price his master pays for his time and skill. Consistency will require him to prefer the credit, advantage, or comfort of his master or family, to his own ease or indulgence, and especially to manifest sympathy and tenderness in times of sickness and affliction; to speak exact truth on all occasions; not to purloin, or join with those who defraud his master in small matters; or even connive at such petty dishonesty, however sanctioned by custom, or whatever contempt and ill-will he may incur by his conscientiousness. It will dispose him to strict frugality, and to see that no waste be made; and also to consult his master's inclination in the manner of doing his work. If he be justly blamed, he will learn to bear it quietly, owning 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): (Tit. ii. 9, 10:) and that the apostle says, "servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward," (1 Pet. ii. 18-25); for though such usage may excite his passions, he will

not on recollection say, "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 are called to copy his example, to show 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, (Eph. vi. 5-8; Col. iii. 22-25). Thus his principles 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 misconduct.

Such 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: and this 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: endeavouring 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 indigent relations or dependents 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, (Gen. xxiv.)

On the other hand, masters are also instructed in their duties, by directions and examples, in the holy Scriptures. The Christian's principles will influence him to consider true piety as an invaluable 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 favoured, he will endeavour to behave to his servant as 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 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 situation 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 sickness, (Matt. viii. 1-9.) He will not think himself justified by custom, in turning away a fuithful servant, by sending him to an hos

pital, 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 their interests, 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 observance, (Gen. xviii. 19.) 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 exclude from 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 for ever, (Acts x. 7, 22; Eph. vi. 9; Col. iv. 1.) 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 tribute 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, the church, and the community, 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 judgement and dispositions of true Christians, and among those who name the name of Christ, but depart not from iniquity.

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 best glorify the God of his salvation, and do the most 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, as he hopes, 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, (Matt. xxv. 14-30); and doubtless this portion of Scripture, and that coincident with it, (Luke xix. 11—27), relate entirely to this matter; for they do not 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 special grace produces the inclination and disposition to use natural powers, and all other advantages aright; which all men who are destitute of it are wholly disposed to abuse, as far as selfish principles will permit them. But there are a variety of endowments and opportunities that may be improved to the best of purposes, but which wicked men employ in gratifying their base lusts, to the increase of their own guilt, and the injury of all around them; and which mere formal professors of religion, who harbour hard thoughts of God, and a secret dislike to his service, as it were, bury in the earth. Of these, the true disciple of Christ will avail himself; and by "occupying with the ta- . lent entrusted to him," he will both prove his own faith to be living and his love sincere, and also become as "a light in the world," and "the salt of the earth," (Matt. v. 13-16; 2 Cor. viii. 7, 8; James ii. 14-26). Every man has some measure of these advantages afforded him, according to the appointment of infinite wisdom, which also assigns to each person his station in the church and the community: and if a man profess the gospel, the use he makes of these advantages is one of the most decisive tests, by which the sincerity of that profession may be ascertained, and the degree of his grace estimated. But the improvement, and not the number of his talents, is to be considered in this decision: "he that is faithful in little, is faithful also in much," (Luke xvi. 9-12): and whilst the servant to whom many talents have been entrusted may be more extensively useful, he that hath improved a very small proportion may be equally favoured of his Lord; and the poor widow's two mites may be more evidential of sincere love and fervent zeal, than the liberal donations of the affluent.

Almost every thing may be considered as a talent; for a good or a bad use may be made of every natural endowment, or providential appointment; or they may remain unoccupied, through inactivity and selfishness. Time, health, vigour of body with the power of exertion and enduring fatigue, the natural and acquired abilities of the mind, skill in any lawful art or science, the capacity for close mental application, the gift of speech, and that of speaking with fluency and propriety, and in a convincing, attractive, or persuasive manner; wealth, influence, or authority; a man's situation in the church, the community, or relative life; and the various occurrences which make way for him to attempt any thing of a beneficial tendency; these, and many others, that can scarce be enumerated, are talents which the consistent Christian will improve to the glory of God and the benefit of mankind. Nay, this improvement of talents procures an increase of them, and gives a man an accession of influence, and an accumulating power of doing good: because it tends to establish his reputation for prudence, piety, integrity, sincerity, and disinterested benevolence; it gradually forms him to an habitual readiness to engage in beneficent designs, and to conduct them in a gentle, unobtrusive, and unassuming manner; it disposes others to regard him with increasing confidence and affection, and to approach him with satisfaction; and it procures for him the countenance of many persons, whose assistance he can employ in accomplishing his own salutary purposes, For, as