was then such a relation as master and servant, in Christian, as well as in Heathen and Jewish families.

The law of Moses provided, that a Jew might be sold for the payment of a debt, or for the compensation of an injury done to a neighbor, particularly by theft ;. and that in case of extreme poverty, one might sell his own children. But, in these cases, the sale was to be made to one of his own nation, not to a stranger; and the servitude was to be only for a limited time, not for life. It was to expire in the next Jubilee; so that it could not continue longer than six years. And the person sold was to be treated with humanity, and kindness; not as a slave, but as a hired servant.

Of the neighboring nations the Jews might purchase slaves. These they might retain in bondage through life, and use as their property, by selling or exchanging them, or by disposing of them to their children.

The Supreme Lord of the Universe, for holy and wise reasons, was pleased to give the Jews a permission to extirpate the nations of Canaan; at least such of them as would not accept conditions of peace, and submit to become tributaries. And as it was a common usage among those nations to make slaves of captives taken in war, God allowed the Jews to purchase slaves of them. But the particular permission given to the Jews, is not a general warrant for us to do the same; any more than the leave granted them to dispossess the Canaanites, is a warrant for us to dispossess all Heathens, Infidels and Heretics, who are inferior to us in power. Men have their natural rights, independently of their religous character; and we may no more invade the rights of Heathens, than they may invade ours. Religion makes no alteration in men's civil or natural relations and obligations.

There are, however, certain cases, in which men may rightfully be deprived of their natural liberty for a time, or for life. The Apostle says, "Let every man abide in the calling wherein he is called. Art thou

called, being a servant, care not for it; but if thou mayest be made free, use it rather." He concedes, that liberty is desirable, and what every man ought to choose. But if he cannot innocently obtain it, he must patiently endure the want of it. When he gives instructions to masters how to treat their servants, he supposes, that it may, in some cases, be right for Christians to have servants, otherwise he would have ordered those who had servants immediately to dismiss them. When he explains the duties of servants, he signifies, that such as could not innocently obtain their freedom, should contentedly remain in servitude. When Onesimus deserted his master, and in his ab. sence became a Christian, Paul, far from justifying his desertion, sent him back to his master.

There is a natural subjection, which children owe to their parents, and though neither reason nor scripture fixes any certain period, when this subjection should terminate; yet, in general, it is plain, that the subjection ought to continue to that time of life, when children are usually capable of supporting and governing themselves. And because they are not competent judges for themselves in this matter, the civil authority, in most societies, fixes the age, at which they shall be at their own disposal.

As parents are to provide for their children, so they are to judge, by what ways and means they best can do it. And whenever they think proper, they have an undoubted right to put their children under the care of others. This is only to transfer their own authority for their children's benefits.

Excepting the case of parental authority, or guardianship which comes in its place, I do not conceive that any can rightfully be made servants, but either with their own consent, or for some criminal action by which they forfeited their liberty.

A man may, no doubt, alienate to another his natural liberty by contract for a limited time, when he appre

hends this will be for his own benefit and advantage. And such a contract he is bound to fulfil, as much as any other.

Societies have a right to make laws for the common safety; and to annex such sanctions, as are necessary to give efficacy to their laws. If certain crimes may be punished with death, as seems generally to be supposed; others may clearly be punished with the deprivation of liberty for a time, or for life. And if a man, by any crime, incurs the loss of liberty, he may rightfully be held in servitude. But to take away one's natural liberty by force, without a forfeiture on his part, is as unjustifiable, as to take away his property, or his life. By the divine law, the stealing of a man to sell him for a slave, was to be punished with death.

It being admitted that there may be in families such a relation as master and servant, let us attend to the duties which belong to it.

We will, first, consider the duties of servants, with the encouragement subjoined.

1. They are" to be obedient to their masters-to obey them in all things."

This must be understood with the same limitation, as all other commands enjoining relative duties. We are to "obey God rather than men." Our first obligations are to him; and only in those things which he allows can we owe subjection to them. No human authority can bind us in opposition to the laws of virtue and righteousness. Servants must be obedient to their masters, as to Christ, doing the will of God from the heart," They no farther obey their masters, according to the will of God, than they make his will the rule and measure of their obedience to their masters. They have no right to withhold obedience, on pretence that the matter enjoined may not be for their master's interest. But they are bound to withhold it, when they know the thing required is contrary to God's command.

2. Servants owe their masters reverence, as well as obedience.

The Apostle says to them, "Obey your masters with fear and trembling." Entertain a respect for the superiority of their station-a concern, lest you prejudice their interest-a fear lest you incur their displeasure. Do nothing unnecessarily to provoke themadjust your manners to their inclination; and, as far as innocence will allow, please them well in all things. The Apostle Peter gives similar advice, “Be subject to your masters with all fear, not only to the good and gentle, but to the froward." If they are men of hasty and difficult tempers, then conduct toward them with the greater caution and prudence. Never disturb them needlessly, nor irritate them wantonly; but by your easy, accommodating and discreet carriage, soften the harshness, and smoothe the ruggedness of their spirits.

3. From servants there is an honor, as well as fear, due to their masters.

"Let as many servants as are under the yoke, count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed;" or that the gospel be not reproached among infidels, as if it encouraged the insolence of servants. "And they who have believing masters, let them not despise them," or treat them as if they were but equals, because they are brethren" in the Christian relation; for this dissolves not men's natural and civil relations; "but rather let them do service" to such masters the more cheerfully, "because they are faithful and beloved."

Servants must not only treat their masters respectfully in their presence, but be tender of their honor and reputation at all times-not speaking evil of themnot reporting every instance of misconduct which they observe in the family-not complaining of the government which they are under, unless the occasion be ur

gent; and then, only to those from whom they are to expect redress.

4. Cheerfulness in their obedience is recommended by the Apostle. "With good will do service." "Be obedient to your masters-please them well in all things, not answering again," not murmuring, objecting and cavilling; but acting with a ready mind.

5. Diligence or faithfulness is another duty which they owe to their master.

They should consider his business as their own; and act in it with the same attention and care, as if they were immediately interested. They should serve him "with singleness of heart, not with eye service”—and "with all good fidelity," "not purloining" his property, neglecting his business, or doing his work deceitfully.

6. They are to be patient and submissive, though they meet with usage more severe than they think reasonable; not breaking their own obligations, or deserting their master's service for trivial causes, but bearing his smaller indiscretions, without complaint; and, in cases of real injury, seeking relief in a prudent manner, and by lawful means. "Be subject to the froward," says the Apostle, "as well as the good and gentle."-"Let every man abide in the calling wherein he is called. Art thou called being a servant, care not for it; but if thou mayest be made free, use it rather."

Finally In all their service, they should act with an aim to please God, and to obtain his approbation. "Be obedient to your masters as to Christ-with good will do service, as to the Lord, and not to men."

A regard to God is to be the governing principle in all the duties of the social life, as well as in those of piety. Even the servant is, on this principle, to obey his master. When this governs us, then our secular, domestic and civil duties, become a part of pure and undefiled religion.