morality and religion. But believe me, ye to whom this advice is more particularly addressed, your own happiness is more concerned, than that of your masters can possibly be. Your services can contribute only to their interest or accommodation in this world, and during the short period of this life; but your own virtues will recommend you to the favour of him, one day in whose courts is better than a thousand; will secure you a mansion of bliss, from which no caprice or evil accident can exclude you.

And I must add, that your good behaviour will be likely to promote your interest in this world, more than any art or cunning on which you may value yourselves; for since all wise masters esteem good servants so highly as they evidently do, there is no doubt but that he who can approve himself a good servant will be encouraged, rewarded, and promoted in life. The prosperity and advancement of servants are certainly, for the most part, according to the characters they fix by their behaviour. A really good and faithful servant is indeed a most respectable person, a most valuable member of the community; and they who do not endeavour to advance such a one from a low estate to a comfortable competency, or to render his burthen easy in service, deserve not the blessing which they enjoy.

But imagine not, that, in the relations of master and servants, we mean to insinuate, that there are more duties incumbent on servants than on masters.

By no means. Masters are under strict obligations to treat their servants kindly and justly, and to promote both their temporal and spiritual interest; but it must be allowed, that masters, from the opportunities of a better education, from reading and various other sources of knowledge, are generally

better acquainted with their duty than servants. Happy are they if they act according to their better knowledge. As much is given to them, much will be required.

I have devoted these few hints of advice to servants, with a sincere desire to promote their eternal happiness, as well as their present; and it appeared to me, that discourses have not been sufficiently often addressed, in particular, to persons in this low, but useful order. But if Christ came to preach the gospel to the poor, surely it behoves his ministers to imitate his amiable condescension.

Indeed, it behoves us all to consider, that the distinctions of rank are but of short duration. Death will soon level the high with the low. He who is clothed in purple and fine linen, and fares sumptuously every day, shall soon wear a shroud, and lie down in the earth, no less a prey to corruption, than he who, in the livery of servitude, was but the humble minister of another's pride and luxury. Let us then make it our chief care to behave well to each other during the short time of this mortal life, remembering, that high and low, rich and poor, meet together; the Lord is the maker of them.

It is not for us to describe the particulars of the heavenly state; but there is reason to believe (as we are told by our Saviour, that in his Father's house there are many mansions,) some superior degree of honour will await those who are distinguished by superior degrees of holiness in this life; so that while bad masters may be degraded to low degrees, good servants may be exalted, according to that rule, the first shall be last, and the last first.

I will conclude, with exhorting those who are servants of men, to remember, that they ought to be, at the same time, the servants of God; and to

ON THE WICKEDNESS AND MISERY OF ENVY,

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take care, that they are not the servants of sin, for the wages of sin is death.

SERMON XVII.

ON THE WICKEDNESS AND MISERY OF ENVY AND CONTENTION.

JAMES, iii. 16.-For where envying and strife is, there is confusion and every evil work.

THE world was originally created in great beauty and order; but the disobedience of its inhabitants soon introduced that deformity and irregularity which every thinking mortal cannot but see and deplore.

The natural state of things underwent a sad alteration for the worse at the fall of man, and so also did the moral and intellectual. The heart, which was formed by its benevolent Maker for every tender sentiment, for love and humanity, became hardened to insensibility, or alive to the malignant passions of envy, hatred, and revenge.

Man, in his fallen state, was to be his own tormentor, and the instrument of his own punishment. For this purpose his heart was opened to the entrance of pride and malice, which consistently with their evil nature, sting the bosom in which they are most warmly cherished.

I dwell not on the common topic, that envy tortures the bosom in which it is harboured, because it is universally acknowledged; and those who are under the influence of the passion, have felt a conviction of this truth more forcibly, than the most persuasive language of the orator or philosopher have ever been able to inculcate it. I mean rather to consider envy and strife, as they tend, according to the text, to produce confusion and every evil work in society.

I shall review their effects in private families, in the intercourse of a neighbourhood, in government, in the church, on whole nations, and on the eternal welfare of those who are habitually and incorrigibly under their malignant influence.

There is not perhaps, under the canopy of heaven, a more lovely sight, nor a happier state, than that of whole families connected by the bands of love, no less than of consanguinity, living together in unity. The happiness of every individual is augmented by mutual participation. The warmth of the nest is reverberated and increased. The sincerity of their endeavours to please and accommodate each other, gives an additional value to every enjoyment, and to every convenience resulting from the happy association. Angels might stoop down from heaven, to behold that charming picture, a virtuous and a happy family.

But if the advantages of family union are great, the evils of disunion are of equal magnitude. From the unnatural animosities of parent and child, of husband and wife, it cannot be supposed but that misery of a peculiar and aggravated kind must originate. A separation usually takes place; for life cannot be borne amidst briars and thorns; and the offspring which still wants the support of parental protection, is extruded from the warm and safe nest into the wide world, without one faithful guide; the parent is deserted by those from whom he had every reason to expect comfort, and his grey hairs are brought with sorrow to the grave; or else the pair who have mutually vowed fidelity for life, and brought an offspring into the world, are driven from each other, in violation of the most solemn engagements, compelled by their passions to drag an uncomfortable life in solitude, and exposed to all the

temptations of involuntary celibacy. Confusion indeed, and every evil work, as the Apostle justly observes, are the natural consequences of violent and exasperated contention. I have indeed remarked, that many have plunged themselves into excess, riot, and debauchery, either to avoid and forget the miseries they experienced under their domestic roof; or from the want of an asylum from the wicked, in their parents' habitation.

There is indeed no doubt, but that the evil spirit, who goeth about seeking whom he may destroy, takes the opportunity of entering into those families from which natural affection is excluded. He fills their hearts not only with hatred and malevolence, but with those other evil propensities which are found to accompany the uncharitable sins. All kinds of wickedness and misery have proceeded from family dissension; and I recommend it to all who are anxious for the preservation of their innocence as well as peace, to cultivate the mild affections and gentle virtues, which lead to the establishment and continuance of domestic union.

To avoid the irritation of temper which arises from trifling causes, but produces serious effects, one of the best rules which can be given is, that every member of the family should pay a reciprocal respect; not indeed by a formal and reserved behaviour, for that, I believe, is incompatible with sincerity and affection, but a polite deference, derived from sentiments of real esteem and Christian love. Whereas, unfortunately, the civilities of many families are reserved for the visitor and the stranger.

But, indeed, it will operate as a more powerful motive to the duty of seeking family peace and ensuing it, if we consider that God has, in a peculiar manner, required it of those who are his faithful