be clearer than that it every where recommends decency, regularity and fubordination among mankind. This is the plain language of the text and the verse following it, in regard of domeftic arrangements. The diftinction of masters and fervants is not confounded, but on the contrary marked with the greatest precifion. The latter, whatever real dignity their Chriftian character may confer on them, are required to behave towards the former, though infidels, in the moft refpectful manner, remembering the different ranks they hold in the community. Let as many "fervants as are under the yoke, count their own "mafters (that is, mafters who are unbelievers, aş "the context plainly fhews) worthy of all honour; "that the name of God, and his doctrine, be not blaf"phemed *." And again,Servants be fubject to

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your mafters with all fear, nat only to the good and "gentle, but also to the froward +." They are alfo cautioned against treating their mafters, becaufe felHow Chriftians, with indecent freedom. "They that "have believing mafters, let them not defpife them, be"caufe they are brethren; but rather do them fervice "because they are faithful and beloved, partakers of "the benefit ." This levelling principle then, which fome have palmed upon the Christian institution, is totally without foundation. It is a fact, that men hold different ranks and ftations in life: it is the will of Providence that it fhould be fo, in order to answer purposes of utility and importance to themselves and fociety and agreeably to this wife arrangement of things, and without any cenfure thereon, they are addreffed in the Eible.

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* 1 Tim. vi. I.

† 1 Pet. ii. 18.

‡ 1 Tim. vi. 2.

It is further to be remarked, that as the New Teftament afferts the rights of superiors, fo it is alike attentive to the claims of inferiors. It does not court the regards of the rich and mighty, to the injury or neglect of the poor and helpless. It teaches that men, as men, are equal; that they are all fubject to the fame laws, and are all alike amenable at the tribunal of the great God, who is no refpecter of perfons. And it not only warns thofe in exalted stations against acts of injustice and oppreffion, but earnestly perfuades them to thofe of condefcenfion, humanity, and benevolence. This is the general tenor of the Bible and it is enough to refer you to the text, wherein we have the cause of the fervant pleaded with the fame impartial regards as that of the master.

From this view, then, of the morality of the fcriptures we derive a prefumptive proof of their truth. And that proof is confiderably augmented, when we reflect that the duties of morality are not only here happily explained and strictly enjoined, but that they have here a further and nobler fupport than the law of nature can afford them. What I mean is, that the gospel is fo conftructed as at once to throw light upon our duty, and to poffefs us of new and extraor dinary motives to perfuade us to a compliance with it. To apply this idea to the matter before us. The reciprocal duties of mafters and fervants must be acknowledged, when examined only by the light of nature, to be right, fit, and mutually beneficial. But the Christian fcheme, when properly understood, enables us more clearly to apprehend than we otherwife could the fubftantial difference between right and wrong; and by the noble temper it infpires power

fully

fully animates us to the duties of fidelity, fubmiflion, and obedience, on the one hand, and of condefcenfion, gentleness, and love on the other. And fo it is of infinite use in explaining and enforcing the mutual obligations of masters and fervants. This is an observation we may have an opportunity more fully to confider and illuftrate hereafter. And, if it be found to be true, it will have not small weight, in concurrence with the external evidence of the gofpel, to prove the Chriftian inftitution divine.

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PART II.

We have confidered the true grounds of this important relation between mafters and fervants, and now go on to explain the admonition in our text, which is founded on the principles laid down in the last ferSo we shall proceed more particulary to state the duties of fervants, and to point out their obligations to them; and then, in the fucceeding difcourse, to explain the duties of mafters, and with proper argu. ments to enforce them.

mon.

Servants, be obedient to them that are your mafters according to the flesh, with fear and trembling, in fingleness of your heart, as unto Chrift: not with eyefervice, as men pleafers, but as the fervants of Chrift, doing the will of God from the heart; with goodwill doing fervice, as to the Lord, and not to men ; knowing that whatsoever good thing any man doth, the fame fhall be receive of the Lord, whether be be bond or free.

In order to the right understanding of the words, we will caft the feveral particulars contained in them under the three following general heads--First, the perfons addreffed :-Secondly, the duties enjoined, and the qualifications of them :-And thirdly, the motives to enforce them.

First, the perfons addreffed are fervants.

These are described as bond or free. By bondfervants are meant flaves, who became fuch by being taken in war, or by being born in captivity, or by having for certain confiderations fold their freedom. And by free are meant hired fervants, who were of much the fame defcription with fervants in this and other free countries. Of the former there were many among the Romans, and their state was confidered as very abject and wretched, though they fometimes met with. mafters who treated them with great humanity.

But it fhould here be obferved, that it does not follow from the apoftle's admonishing bond-fervants or flaves how to behave themselves in this humiliating. fituation, that he meant to countenance the tyranny commonly exercifed over them. The truth is, the gofpel where it came did not interfere with the civil government, or by any forcible exertions make a change in mens external condition. Yet it by no means au

thorizes the unjust invafion of mens natural rights. The apostle, who thus indifcriminately addreffes all fervants, himself knew the value of freedom, and with no small spirit on more occafions than one afferted it *. And in his epittle to the Corinthians he exhorts thofe fervants" who may be made free," to take the proper measures to that end f.--The admonition then in

*Acts xvi. 37. Chap. xxii. 25. 28.

1 Cor. vii. 21.

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in our text is addressed to all fervants, whether bond or free.

Secondly, We are next to confider the duties enjoined, and the qualifications of them.get 1. The duties enjoined are comprehended in the terms obedience-fervice-and doing good!

Servants, be obedient to your masters."

*

Or, as it is elsewhere expreffed, "Obey them in all things” Comply with their will in all things that are within the compafs of your ability, and do not affect your confcience towards God, efpecially in thole matters that belong toyour particular province, and which by your original contract you bound yourselves to attend to.-Service is another term used to exprefs what is required of them. They are "to do them fervice," to wait on them, to minifter to them, to aflift and defend them. There are offices peculiar to certain departments. thefe fhould be more efpecially regarded and not only thefe but every other office that occafion may require, and that is within their power.-Again, they. are" to do them good." A comprehenfive term this!. Servants are to be the benefactors to their mafters, to make their welfare their object, and to contrive every poffible way to promote their intereft.

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2. The qualifications of these duties, or the temper in which they are to be difcharged, are particularly defcribed.

Mafters are to be obeyed with fear and trembling. This may intend the caution that should be on the minds of fervants, left they fail in the obedience they owe their masters; and the reverence in which they fhould hold their perfons and commands, and which is to refemble

*Col. iii. 22.