agreed with them for their time and pains; and he must not be defrauded of them.

With diligence must always be joined care, that no business be neglected, or delayed beyond its proper season; nothing mismanaged for want of thinking about it; nothing heedlessly, much less designedly, wasted and squandered; but all reasonable frugality and good contrivance shown; and all fair advantages taken, yet no other, for the benefit of those who employ them. Every servant would think this but common justice in his own case; and therefore should do it as com

mon justice in his master's case. Some perhaps may imagine, that their master's estate or income is well able to afford them to be careless or extravagant. But the truth is, few or no incomes can afford this. For if it be practised in one thing, why not in another? And what must follow, if it be practised in all ?-that certainly which we daily see, that persons of the greatest estates are distressed and ruined by it.

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though it would not distress them at all, yet a master's wealth is no more a justification of servants wasting what belongs to him, than of their stealing it and if one be dishonest, the other must.

Now dishonesty every body owns to be a crime, but every body doth not consider sufficiently how many sorts of it there are. Observe then, that, besides the instances already mentioned, and the gross ones that are punishable by the law, it is dishonest in a servant either to take to himself or to give to another, or consent to the taking or giving, whatever he knows he is not allowed, and durst not do with his master's knowledge. There are, to be sure, various degrees of this fault; some not near so bad as others; but it is the same kind of fault in all of them; besides that the smaller degrees lead to the greater. And all

dishonesty, bad as it is in other persons, is yet worse in those who are intrusted, as servants are; and things put in their power upon that trust; which if they break, they are unfaithful as well as unjust.

Another sort of dishonesty is speaking falsehoods, against which, I have already, in the course of these Lectures, given some cautions, and shall give more; therefore, at present, I shall only say, that, whether servants are guilty of it amongst themselves, or to their masters or mistresses, whether against or in favour of one another, or even in their own favour, there are few things, by which they may both do and suffer more harm than by a lying tongue.

Truth, therefore, is a necessary quality in servants. And a further one is proper secrecy. For there is great unfairness in betraying the secrets, either of their master's business, or his family; or turning to his disadvantage any thing that comes to their knowledge by being employed under him; unless it be where conscience obliges them to a discovery; which is a case that seldom happens. And, excepting that case, what they have promised to conceal, it is palpable wickedness to disclose. And where they have not promised, yet they are taken into their master's house to be assistants and friends, not spies and tale-bearers; to do service, not harm to him, and to every one that is under his roof.

The other duties, of all persons indeed, but in some measure peculiarly of servants, are, sobriety, without which they can neither be careful nor diligent, nor will be likely to continue just; and chastity, the want of which will produce all manner of disorders and mischiefs in the family to which they belong, and utter ruin to themselves.

The last requisite which I shall mention, is, peaceableness and good temper, agreeing with

and helping one another, and making the work, which they have to do, easy, and the lives, which they are to lead together, comfortable. For it is very unfit that either their masters, or any other part of the family, should suffer through their ill-humour; and, indeed, they suffer enough by it themselves, to make restraining it well worth their while.

These are the duties of servants; and as the faithful performance of them is the surest way of serving themselves, and being happy in this world; so, if it proceed from a true principle of conscience, God will accept it, as a service done to himself, and make them eternally happy for it in the next; whereas, wilfully transgressing, or negligently slighting, the things which they ought to do, whatever pleasure, or whatever advantage it may promise or produce to them for a while, will seldom fail of bringing them at last to shame and ruin even here, and will certainly bring them, unless they repent and amend, to misery hereafter.

But think not, I entreat you, that we will lay burdens on those below us, and take none upon ourselves. There are duties, also, and very necessary ones, which masters and mistresses owe to their servants.

To behave towards them with meekness and gentleness-not imperiously, and with contempt; and to restrain them, as far as may be, from giving bad usage one to another; never to accuse, threaten, or suspect them, without or beyond reason; to hear patiently their defences and complaints; and bear, with due moderation, their mistakes and faults; neither to make them, when in health, work or fare harder than is fitting; nor suffer them, when in sickness, to want any thing requisite for their comfort and relief; if they be hired servants, to pay their wages fully and punctually at the time agreed; if they are put to learn

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any business or profession, to instruct them in it carefully and thoroughly; not only to give them time for the exercises of religion, but assistance to understand, and encouragement to practise, every part of their duty; to keep them, as much as possible, both from sin and temptation, and particularly from corrupting each other. show displeasure, when they do amiss, as far as, and no farther than, the case requires; and to countenance and reward them when they serve well, in proportion to the merit and length of such service. For all these things are natural dictates of reason and humanity; and clearly implied in that comprehensive rule of Scripture, "Masters, give unto your servants that which is "just and equal; knowing that ye also have a "master in heaven."

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There are still two sorts more of inferiors and superiors, that may properly be mentioned under this Commandment; young persons, and elder; those of low and high degree.

The duty of the younger is, to moderate their own rashness and love of pleasure; to reverence the persons and advice of the aged; and neither use them ill, nor despise them, on account of the infirmities that may accompany advanced years; considering in what manner they will expect hereafter that others should treat them. And the duty of elder persons is, to make all fit allowances, but no hurtful ones, to the natural dispositions of young people; to instruct them with patience, and reprove them with mildness; not to require either too much, or too long submission from them; but be willing that they, in their turn, should come forward into the world; gradually withdrawing themselves from the heavier cares, and the lighter pleasures of this life; and waiting with pious resignation to be called into another.

(2) Col. iv. 1.

The duty of the lower part of the world to those above them in rank, fortune, or office, is, not to envy them; or murmur at the superiority, which a wise, though a mysterious Providence hath given them; but, "in whatever state they are, therewith to be content;"3 and pay willingly to others all the respect, which decency or custom have made their due. At the same time, the duty of those in higher life is, to relieve the poor, protect the injured, countenance the good, discourage the bad, as they have opportunity; not to scorn, much less to oppress, the meanest of their brethren; but to remember, "that "we shall all stand "before the judgment seat of Christ;"4 where "he that doth wrong, shall receive for the wrong "which he hath done; and there is no respect of 995 persons."

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And now, were but all these duties conscientiously observed by all the world, how happy a place would it be! And whoever will faithfully do their own part of them, they shall be happy, whether others will do theirs or not; and this Commandment assures them of it; that thy

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days may be long in the land which the Lord thy God giveth thee." In all probability, if we obey his laws, and that now before us in particular, both longer, and more prosperous, will our days prove in this land of our pilgrimage, in which God hath placed us to sojourn; but without all question, eternal and infinite shall our felicity be, in that land of promise-the heavenly Canaan, which he hath appointed for our inheritance; and which that we may all inherit accordingly, he of his mercy grant, &c.

(3) Phil. iv. 11. (4) Rom. xiv. 10. (5) Col. iii. 25.

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