DISCOURSE VIII.

DUTIES OF MASTERS TO SERVANTS.

EPH. VI. 9.—And ye masters, do the same things unto them, forbearing threatening: knowing that your master also is in heaven, neither is there respect of persons with him.

THE duties of servants to their masters having been at large explained and enforced, we are now to consider those of masters to their servants. This is a subject of as great importance as the former, for the obligations and interests of both parties are mutual and indeed, after all the pains that have been taken with servants, the success of our endeavours depends not a little upon the prudent, resolute, and good-natured behaviour of masters towards them.

In explaining the text we are to consider, First, The persons addressed Secondly, The duties enjoined: and Thirdly, The arguments with which they are enforced.

First, The persons addressed are masters.

Masters here are to be considered, agreeably to what was observed in the former discourse respecting servants, either as claiming property in their servants, or as having an authority over them that was the result of mutual compact. These are called masters according to the flesh, to remind both them and their servants of the great God, who is afterwards said to be their Master in heaven. So servants are taught to have regard to the divine authority in the obedience they render to their masters; and masters, on the other hand, are taught to exercise humanity and condescension to their servants. Although they are their superiors in regard of condition, they are upon an equality with them in regard of nature. And whatever authority they claim over their bodies, that authority cannot extend to their nobler part, the soul. They are and can be only masters according to the flesh.

Secondly, We are next to consider the duties enjoined on

masters.

These are all included in the general idea of doing the same. things unto them, that is, acting upon the same principles of equity and benevolence, as those on which servants are required to act in their obedience to them. If it is their duty to be faithful, honest, and just, it is the duty of masters to be so too. If the latter are not to be injured in their persons, characters, or property, so neither are the former. Masters, says the apostle elsewhere, give unto your servants that which is just and equal a. Let them have such food, wages, protection, and commendation as their services merit, and as by positive agreement you stand engaged to render them.

But it is not the rule of justice only but that of benevolence also, which is to govern the conduct of masters towards their servants. They are to treat them with all humanity, moderation, and gentleness, forbearing threatening. Some explain the word here used b, of remitting oft the evils threatened, which, if it were the sense, would seem to allow of threatening. But surely the apostle could not mean to countenance a practice so improper in itself, and so opposite to the mildness and generosity of the gospel, which is not only averse to a vindictive temper, but to all that violence and passion which is usually expressed in loud and menacing language. And it is probable he had in his eye the treatment which bond servants or slaves commonly met with, who were considered as their master's absolute property, and to be disposed of according to their pleasure, which treatment therefore he reprobates.

Thirdly, We have next the argument with which these duties are enforced.

They are in general insinuated in the manner the duties themselves are described, that is to say, it is right and fit that men should do so unto others as they would have others do to them; and therefore masters should on this ground consider themselves obliged to the duties recommended. And then, masters, by being addressed as Christians, are reminded of the equity, humanity, and benevolence of the Christian scheme, and so by these truly noble and exalted motives urged to their duty.

But the consideration more directly held up to their view, is that of their knowing that their master also is in heaven, nei a Col. iv. 1, b Aussies•

ther is there respect of persons with him. All ranks of men are alike servants of the great God, and amenable to him: and it is most certain that he is strictly just, and will not shew a partial regard to any on account of the superior stations they hold in life. This they should remember. But perhaps the apostle has Christ here more immediately in his eye, and by speaking of him as being in heaven, would remind them that he has a greater and more absolute authority over them, than they can by any laws whatever be supposed to have over their servants. And as he is their master, and will by and by call them to an account, so they should charge it upon themselves frequently to realize the solemnities of the last judgment, which will be conducted according to the strict rules of truth and justice.

The text thus explained, we proceed to a more full discussion of the subject before us. But, previous to a particular enumeration of the duties required of masters, let us spend a few moments in shewing the great importance of their taking every proper measure to secure to themselves the Reverence and Affection of their servants. These two points, once gained, will have a considerable effect to facilitate the several duties to be hereafter recommended.

1. It should be the care of masters to establish in the breasts of their servants a due Reverence for their authority.

Without this it will be impossible that the one should govern, or the other serve aright. No authority can avail that is held in contempt: its exertion will be feeble, and its effect nugatory. A master has a right to command, and a servant should know it, and know too that he is resolved to assert it. Property, rank, and consent give power. But of what use is power, if not applied to the purpose for which it was given? If, through pusillanimity, ill-breeding, or want of sense, masters suffer all idea of their superiority to be obliterated from the minds of their servants, is it to be wondered that such servants grow familiar with them, that this familiarity breeds pertness and confidence, that these are followed with obstinacy and disobedience, and so all the ends of their office as servants are defeated? It can scarce be otherwise. Possessing this power, therefore, masters should have spirit to claim it, particularly when servants enter their families. This will fix such impressions of humility, fear, and

reverence, upon their minds, as will have the most important effect to guard them against indecency, idleness, and neglect. They will not dare to treat their masters' orders with indifference, or by a confident behaviour to put them to the blush before strangers.

But by what kind of deportment are masters to secure to themselves such respect from their servants? Not by assuming a power they have no right to. Not by arrogating the authority of a haughty despot. Not by accustoming themselves to a proud, supercilious, distant carriage. We mean nothing of this kind. Such a behaviour is carrying the matter to an extreme as pernicious as the contrary. No, what I mean is a propriety and dignity of conduct resulting from a just sense of their superiority. How do some heads of families let themselves down in the opinion of their servants, by allowing them the like familiarity they do their children or their particular friends! Can this be right? Have masters reason to expect their domestics will revere them, if no attention is paid to the natural and proper forms, which the common sense and custom of all nations have adopted? If, for instance, they allow them to be talkative, to answer again, to take place by their side, or to be covered in their presence; can they wonder that their servants quickly forget their character and station, and so become indisposed to their duty? Is the servant above his Lord a? To justify such imprudences on the ground of humility and condescension, is weak to the last degree, if not absolutely criminal. Our Lord himself condemns it, when he says in one of his discourses, Which of you having a servant ploughing, or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken: and afterwards thou shalt eat and drink? Doth he thank that servant because he did the things that were commanded him? I trow not b.-On the other hand,

2. Masters should be alike anxious to secure to themselves the cordial Affection of their servants.

As to God, love is of as much consequence to influence and regulate our obedience to him as reverence. No one that does

a Matt. x. 24.

b Luke xvii. 7-9.

not affectionately esteem that great Being, will render him acceptable and effectual service. Such is the case with respect to servants. If they have no cordial attachment to their masters, but possess only the abject awe and reverence of slaves, however they may do what they are bid, they will not do it well; and their masters will find their business in governing them to be a very arduous one indeed. They must, in such case, have their eye perpetually upon them, must issue their orders on every matter with a severe and peremptory tone, and must frequently endure the painful jealousy of undutifulness and infidelity. On the contrary, if our servants love as well as reverence us, they will not only obey our commands, but obey them cheerfully. They will make our interests their own, and by aiming with all their might to please, will relieve us of many anxieties and exertions which would otherwise be unavoidable. This, therefore, should be an object with the heads of families. The securing this point, as well as the former, should engage their steady attention, especially when servants first enter their houses.

But how is this to be done? Not by indecent familiarity or mean submission, much less insincere pretences: but by a humane, candid, generous, friendly behaviour towards them. Satisfied of the characters of their servants when they hire them, and feeling themselves well affected towards them as honest, industrious, and good-natured, and especially as religious persons, if such they are; masters should endeavour to convince them that they are their friends, and mean to do them all the good that lies in their power. And in the full persuasion of this kind disposition towards them, they should take pains by all proper means to confirm them, such as condescension, affability, good-natured language, pleasant countenances, and other more substantial tokens of approbation. This no doubt is their duty and interest, and one would wonder that people are not more generally sensible of it.-And now having laid the foundation of domestic government in the secure possession of the reverence and affection of our servants, we shall be enabled pretty easily to rear the superstructure. We proceed therefore to consider the duty of masters in reference to-the Civil affairs of their servants-their Moral conduct—and their Religious interests.