SERMON I. ON DOMESTIC HAPPINESS.

AS Happineſs is the end and de⯑ſign of our being,SERM. I. the land flowing with milk and honey, which all men are in ſearch of, it is doubtleſs our buſineſs to enquire which is the beſt and plaineſt road, and that will moſt infallibly conduct us to it; and in this important concern we cannot be too cautious, becauſe when once we [2] enter into a wrong path, every ſtep we take plunges us ſtill deeper into error. So fatal is the influence of bad example, ſo ſtubborn are the prejudices contracted in our earlier years, that it is too often half the buſineſs of life to unlearn their fooliſh leſſons, and ſhake off the bur⯑then which they have impoſed on us: the pomp and luſtre of riches and grandeur ſo dazzle the young and unex⯑perienced mind, that it is no wonder it aſſociates with them the idea of hap⯑pineſs; though, in reality, no two things are in their natures more diſtinct or more eſſentially different from each other, as would evidently appear to him who, but for a moment, would place before him the following neceſſary and indiſputable truth.

IF the wiſe and good Creator deſigned that all men ſhould be happy, (and to ſuppoſe otherwiſe were to impeach his goodneſs) we may reſt aſſured he would [3] not have confined that bliſs, which he graciouſly intended for all, within the reach only of a few; mere externals there⯑fore can never conſtitute true felicity.

WITHOUT ſubordination, without different degrees of rank and preceden⯑cy, the world would be a ſcene of anar⯑chy and confuſion; ſome conſequently muſt be richer, ſome more powerful, ſome wiſer than the reſt; but from hence to infer, that thoſe alſo muſt be happier, is an idle and a groundleſs concluſion; a concluſion, which every hour's expe⯑rience deſtroys, an argument, which even the weakeſt reaſoner might con⯑fute.

IT is indeed with the minds as with the bodies of men; whatever is abſo⯑lutely neceſſary to the health and tran⯑quillity of either is equally attainable by all; but when needleſs delicacies are ſought for to pleaſe the one, and [4] viſionary refinements to delight the other, then imaginary wants grow up into real misfortunes, and the loſs of ideal happineſs creates ſenſible and laſt⯑ing miſery.

BETTER, ſays Solomon, is a dinner of herbs where love is than a ſtalled ox, and hatred therewith; that is, it is better to be happy than to appear ſo. The maxim inculcated in my text is the obſervation of the wiſeſt of the ſons of men, not the declamatory ſatire of a diſcontented indigent phi⯑loſopher, who (as philoſophers indeed uſed) railed at thoſe riches which he could not acquire, but the ſober diſ⯑paſſionate reflection of a potent mo⯑narch, of one who had opportunity to favor, power to aſſiſt, and, above all, wiſdom to direct him in his ſearch after happineſs: he was well acquainted with the temptations of ambition, and no ſtranger to thoſe cares and diſap⯑pointments, [5] which ſo conſtantly attend its votaries: he knew too well of what ſorry ſtuff the idol was made ever to fall down and worſhip it; he had taſted that poiſon of hatred which embitters the feaſt of life: he had been bleſt in that love which ſweetens and endears it. So⯑lomon, we ſee, in the midſt of affluence and grandeur, even in the boſom of plenty and proſperity, prefers the calm undiſturbed enjoyment of domeſtic bliſs, with peace and harmony, to the pomp of majeſty, and all the pleaſures of a crown, without them; and the greateſt epicure muſt own, when he made choice of love, he invited a nobler gueſt to grace his table, than even that queen, who came ſo far to viſit him; he choſe a gueſt, who, though he tarry but a day, can give more real entertainment, and more ſolid ſatisfaction, than all the croud of idle viſitants, who loiter round the great, and ſwell the bubble of a court.

[6]BETTER is a dinner of herbs where love is than a ſtalled ox and hatred therewith; or, in other words, it is better to have a moderate competency with the plea⯑ſures of mutual love, and an agreeable intercourſe with thoſe, whom we value and eſteem, than vaſt accumulated wealth joined to profuſion and extra⯑vagance, together with that hatred, ſtrife, and envy, which ſo frequently accompany them. There is not perhaps a ſet of beings more truly unhappy than thoſe we falſely term the great; whoſe pomp we ſee, but do not know their ſorrows; ſo true is it, that a man's riches do not conſiſt in the abundance; not in the quantity, but in the quality of what he poſſeſſeth: ſenſible was the reply of the philoſopher to the reproach caſt on his ſmall cottage; ſmall as it is, ſaid he, would to heaven, I could fill it with real friends! The higheſt ſenſual gra⯑tifications (and ſo the voluptuous man [7] himſelf will own) quickly pall the ap⯑petite, unleſs heightened and improved by ſocial pleaſures; by that double en⯑joyment which we reap from another's participation of it; and hence it ariſeth, that all the reſtleſs ſons of avarice and ambition, all the moſt unwearied pur⯑ſuers after power and fame, find in their ſhort moments of reflection a cruel void aching in their hearts: even thoſe who pretend to hate mankind, and thoſe who ſhun it, would ſtill be glad to fix ſome friendſhips, to form ſome con⯑nections, to have a haven of reſt to re⯑tire to, a home to ſhelter themſelves in, and a feaſt of love to partake of.

IT is a certain ſign of a vitiated ſtomach, when nothing but a variety of coſtly viands, with high and luxurious provocatives, can raiſe the ſickly appe⯑tite; when we ſee men therefore run abroad after every gaudy ſcene, and em⯑brace every fooliſh public entertainment, [8] it is a ſhrewd ſign they are not very fond of home; if their treaſure was there, there would their hearts be alſo.

WHEN the body languiſhes under any ſecret lurking diſtemper, it is always reſtleſs and uneaſy; perpetually ſhifting its poſition, though every altered mo⯑tion gives freſh pain and diſquietude; and thus it is, I fear, with the mind alſo; which, once deprived of that eaſe and quiet, on which its health and happineſs depend, is ever ſeeking after new objects to divert its anguiſh, and deceive it into a momentary and falſe tranquillity.

SINCE then, neither that virtue which beſtows peace, nor that innocence which alone can preſerve it, are in the gift of fortune, fame, or power; ſince they are not to be ſought for in the noiſe and buſtle of a venal world, but in our own breaſts; ſince it is not the ſtalled ox, the [9] pride and luſtre of life, which conſtitute true felicity, but the dinner of herbs where love is; ſince it is this which ſheds comfort on the loweſt ſtation, and without which the higheſt muſt be miſerable, how careful ought we to be in preſerving, ſtrengthening, and improving that love and union, that peace and quietneſs, on which our happineſs does ſo immediately depend!

THAT God has implanted in every breaſt a principle of love and benevo⯑lence, is an indiſputable truth, which calls for the higheſt ſenſe of gratitude to our creator; and leſt that principle ſhould, like a drop of rain falling into the ocean, loſe itſelf in a multiplicity of objects, God hath thought fit to direct it, as it were, into proper channels; to confine it by inſeparable connections, by the ties of kindred, and the bonds of natural affection; from this fountain flow all thoſe [10] domeſtic ſweets, which alleviate the cares and inhance the bleſſings of life, thoſe ſocial duties, thoſe tender rela⯑tions, which act a double part, and whilſt they make us happy here in the diſcharge of them, recommend us at the ſame time to the Almighty, and ſecure our future and everlaſting hap⯑pineſs.

WHEN it depends intirely on our⯑ſelves with whom we will ſpend our days (a happineſs which but very few can boaſt) we naturally attach our⯑ſelves to thoſe, from whoſe imagined worth we have reaſon to expect the warmeſt returns; but experience con⯑vinces us how frequent and how fatal are the errors of our choice: we ſee through a glaſs, which preſents objects to us not only darkly but falſely. Some qualities dazzle by a ſpecious luſtre, others allure by a ſeeming ſolidity; gravity paſſes on us for wiſdom, and [11] vivacity for wit; and we too often find, that, inſtead of an amiable companion, and a prudent counſellor, we have linked ourſelves to an idle jeſter, or a conceal'd villain; here, indeed, ſelf-love commands and religion warrants a retreat; if the friend, on whom we re⯑lied, ſtart aſide, like a broken bow, we are at liberty to leave him, and ſeek a ſurer defence; but the caſe is far other⯑wiſe, when we are tied down by con⯑nections, bound by ſolemn obligations, by nature and by religion, to duties we cannot ſhake off or ſet light by.

THE fretfulneſs and ſeverity of old age would be a poor plea for the omiſſion of filial duty; nor can the petulant frowardneſs or wanton folly of children by any means excuſe a parent's negligence or contempt of them: a ſiſter's ignorance, her weakneſs, even her crime muſt not utterly blot out a brother's tenderneſs; nor a bro⯑ther's [12] cruelty deſtroy a ſiſter's affection: where ties are cloſe and intereſts united, we muſt not ſuffer every trifle to un⯑looſe them: where there is, or where there ought to be, much love, there muſt be much forgiveneſs alſo; a man's worſt foes, where they are foes, are thoſe of his own houſhold; when that home, which ſhould be our ſhelter from the injuries of a malicious world, and all thoſe cruel ſlights we receive abroad, becomes itſelf loathſome and deteſtable, when the reed we had ſo long leant on, breaks and pierces our ſides, the pain muſt needs be exquiſite. In ſuch cir⯑cumſtances, it is not the ſtoic's apathy, nor all the heathen's boaſted ſuperiority over pain and diſquietude, which can ſupport us; as men we muſt feel them, but as chriſtians we muſt bear them with patience and reſignation, and happy is it for us that chriſtianity, which teaches us to bear, can teach us alſo to prevent theſe evils; it will teach [13] us, if we attend to its dictates, a kind and friendly behaviour, which alone can keep alive and maintain that mutual tenderneſs and affection, which conſti⯑tute our domeſtic felicity.

TO a mind that has the leaſt tincture of humanity, the leaſt feeling for the ſufferings of our fellow-creatures, there cannot be a ſpectacle more ſhocking and diſagreeable, than to ſee thoſe, whoſe blood, fame, fortunes, and intereſts are united, and whoſe good offices ſhould be mutual, torn to pieces by jealouſies, hatred and diviſion; to ſee them haraſ⯑ſing and oppreſſing, who ſhould be em⯑ployed in ſerving and obliging each other; ſuch ſcenes make us aſhamed of our nature, and out of love with our very being; they give us the idea of a rude and uninformed world, the anti⯑ent chaos of matter, where all the ele⯑ments were met together, and nothing reigned but diſcord, darkneſs, and con⯑fuſion.

[14]ON the other hand, a well-regulated and happy family, where order and harmony are preſerved, where peace, tenderneſs, love and affection reign, un⯑tainted with diſcord, unembittered by ſtrife or animoſities, where there is a conſtant, unwearied endeavour to ſerve and oblige each other; ſuch a family is doubtleſs a ſight well-pleaſing in the eyes of that God, who formed the members of it: it is an emblem (though an imperfect one) of the whole frame of nature, the glorious fabric of the univerſe, built by the divine architect, whoſe wiſdom ordained its ſymmetry and proportions, where each part is perfect in itſelf, and contributes at the ſame time to the beauty, magnificence, and duration of the whole.

LET us then endeavour to cultivate in our minds a ſettled good will, an ha⯑bitual benevolence, without which we [15] ſhall always fall ſhort of our duty, both towards God, and towards our neigh⯑bour: and here let me obſerve to you, that love to man, no more than love to God, can ever conſiſt in the obſervance of mere external forms; a compliance with poſitive inſtitutions, and decent ceremonies, ſhew a reſpect and defe⯑rence highly commendable in the one; the practice of politeneſs and good breed⯑ing ſignify a readineſs to ſerve and oblige in the other: but the profeſſions of the tongue are as a tinkling cymbal, unleſs they flow from the dictates of an honeſt and an upright heart; we muſt exert our benevolence, we muſt ma⯑nifeſt the love of our neighbour, by the ſame means as the ſupreme Being makes known his love to us, by conti⯑nued acts of kindneſs and beneficence.

WE muſt learn therefore (if we ex⯑pect to live peaceably) to bear with the infirmities, to pardon the errors, to give [16] way to the diſpoſitions of thoſe with whom it is our lot to be any ways con⯑nected. As depraved as human nature is, there are few tempers ſo hard, but a perpetual endeavour to pleaſe, will ſoften into love and gratitude; we muſt not always expect to meet with all we could wiſh for in our companions, be⯑cauſe the ſweeteſt minds may be ſour⯑ed by accident or misfortune, the chear⯑fulleſt face ſaddened by pain or ſickneſs; and if we reſolve to be in good humour ourſelves, no longer than whilſt all round about us continue ſo, our ſocial happineſs will very ſeldom, I fear, be of any long duration.

LET us remember then, that as af⯑flictions do not, ſo neither do pleaſures, ſpring out of the duſt: every relative and ſocial duty is founded on mutual obligations; where the ſeeds of love and friendſhip are not ſown, or where what ſprings up from them is not cultivated [17] and improved, it will be but as the graſs growing on the houſe-top, wherewith, as the glorious language of the pſalmiſt expreſſeth it, the mower filleth not his hand, neither he that bindeth the ſheaves his boſom.

A KIND and tender behaviour, there⯑fore, to thoſe with whom we live, in whatever ſituation of life we are, is what I would recommend and enforce as a branch, and no inconſiderable one, of Chriſtian duty; a duty indeed, which (like the reſt of thoſe injoined us in the holy goſpel) doth moſt amply reward itſelf. Our Saviour came down from heaven to bring peace upon earth and good-will towards men; that peace and good-will which makes the happineſs of the whole and of every individual. The reſult of all then that hath been here advanced is this, that, if we hope to be happy in our ſeveral ſtations and profeſſions, in all the various circum⯑ſtances [18] of this life, we muſt be humane, charitable, and benevolent; whatever makes us lovely will make us beloved, and whatever tends to the peace and felicity of our fellow-creatures muſt render us amiable in the ſight of our Creator: it is this alone which can make the humbleſt lot an object of envy and admiration, the dinner of herbs a feaſt for an epicure.

TO CONCLUDE—

The viſible connection between our duty and our happineſs is too apparent to be further inſiſted on; in all our private concerns, all thoſe relations and connections which we bear to one ano⯑ther, that love and affection, which I have now endeavoured to recommend, is the fountain and foundation of all our ſocial pleaſures; and as our domeſtic bliſs is a point in which we are every one of us deeply and intimately con⯑cerned, our time, I think, cannot be [19] better employed than in the due re⯑flection on thoſe means, which may moſt effectually promote it: I muſt beg you therefore to conſider what hath now been offered as preparatory to ſome ſe⯑lect diſcourſes, wherein I propoſe to ex⯑plain and illuſtrate the relative duties; that is to ſay, the duties of child and parent, ſervant and maſter, wife and huſband: on the due performance of theſe mutual and indiſpenſible obliga⯑tions the happineſs of man doth, I ap⯑prehend, in a great meaſure depend; and according to the manner in which we diſcharge theſe important offices, we ſhall be rewarded or puniſhed both here and hereafter.

SERMON II. DUTY TO PARENTS.

HAVING endeavoured,SERM. II. in a pre⯑vious diſcourſe, to recommend to you the neceſſity and advan⯑tages of mutual love and harmony, as the only means of inſuring domeſtic peace and happineſs, I ſhall proceed, in purſuance of what I there propoſed, briefly to explain the nature of thoſe ſtrong ties and connections by which [24] men in this life are bound to each other; and to illuſtrate the ſeveral important duties ariſing from them: in the due diſcharge of which both our temporal and eternal welfare are ſo nearly and intimately concerned. I ſhall therefore beg your ſerious attention to ſome re⯑flections on what we uſually term the Relative Duties, which are for the moſt part ranked under the ſix following heads, namely,

• • The Duty of Children to Parents,
  • And of Parents to Children.
• • The Duty of Servants to Maſters,
  • And of Maſters to Servants.
• • The Duty of Wives to Huſbands:
  • And of Huſbands to Wives.

On each of which I ſhall give you a ſeparate diſcourſe.

[25]I SHALL begin therefore with the duty expreſſed in the words of my text,

SERMON III. DUTY TO CHILDREN.

AS all relations are founded on mu⯑tual and reciprocal dependencies,SERM. III. and we can have no right to de⯑mand where we have never beſtowed any thing, it muſt neceſſarily follow, that the love, reſpect, and obedience, which are required of children, are founded on thoſe benefits which they have from time to time received at the hands of their parents, who are thus re⯑warded [50] for their care and tenderneſs. As children, therefore, are bound to ſerve and reverence their parents, pa⯑rents are alſo on their part, equally obliged to ſupport and provide for their children; not to provoke them to wrath and diſobedience, and then reproach them for it, but the more effectually to ſecure to themſelves honor and reſpect; to educate them in ſuch a manner, as to make them acquainted with every part of filial duty; to bring them up ſoberly, virtuouſly, and religiouſly; or as the apoſtle expreſſes it, in the nurture and admonition of the Lord.

THOUGH the affection of the parent towards the child is, as I obſerved to you in my laſt diſcourſe, much ſtronger and more intenſe, than that of the child towards the parent, and conſequently the breach of duty on one part, by no means ſo frequent as on the other; ſuch, notwithſtanding, is the weakneſs and [51] depravity of human nature, that chil⯑dren may, as St. Paul hath remarked, be provoked, and juſtly provoked to wrath, by the faults and follies of their parents, as will more evidently appear, when we come to conſider the many errors, weak⯑neſſes, and imperfections which we are all liable to, and to point out the principal ſources of mutual contempt, hatred, and animoſity which make ſo many families unhappy.

CHILDREN may be provoked to wrath by the churliſhneſs and inhumanity of their parents; by their weakneſs and indulgence; by their partiality; their injuſtice, or their impiety. Permit me to make a few ſhort reflections on every one of them.

AND firſt then, Children may be pro⯑voked to wrath, by the churliſhneſs and inhumanity of their parents.

[52]IT is not in the leaſt to be wondered at, that men of moroſe and cruel diſpo⯑ſitions ſhould provoke their children to wrath, by harſh and ſevere treatment of them: their own home, is perhaps, the only place where they can command without oppoſition, and tyrannize with impunity; as cowardice and cruelty are inſeparable, they will moſt probably exert their authority where it cannot be diſ⯑puted, and inſult where they cannot be reſiſted. Parents are every day found amongſt us, who ſhew their power only by the abuſe of it; who treat their chil⯑dren as ſlaves; who, yielding to every impulſe of paſſion and reſentment, al⯑ways rebuke with aſperity, and chaſtiſe with rigor: but ſurely ſuch ſavages are a diſgrace to human nature: Youth hath a thouſand pleas to urge in its favour which the deafeſt ear muſt liſten to: ignorance hath always a claim to pity; and innocence a title to protection. There are very few faults indeed in [53] children which are not pardonable; and half their errors ſhould only be attri⯑buted to inexperience and inadvertency. Let the ſevere parent reflect, that if he provokes his children to wrath, he will be himſelf, in all probability, the greateſt ſufferer by it; that diſtance and reſerv⯑edneſs muſt naturally produce a ſervile dread and diffidence; whilſt on the con⯑trary, an open and ingenuous confidence on one ſide, would as naturally beget eſteem and regard on the other; let him reflect, that though he may be obeyed, he cannot be loved; that the blow will be felt, though it is not re⯑turned; and, that thoſe, who cannot re⯑taliate, will, notwithſtanding, reſent the injury. Above all, let the ſevere pa⯑rent remember, that he alſo hath a Fa⯑ther in heaven, to whom he looks up for love, tenderneſs, and affection, for pardon, indulgence, and reward; if he ſhould exerciſe his parental authority in like manner, and rule over his chil⯑dren [54] with a rod of iron, if he ſhould be extreme to mark what is done amiſs, who might abide it?

BUT, ſecondly, children may be pro⯑voked to wrath by the contrary extreme of weakneſs and indulgence.

A MORE dangerous, and certainly a much more frequent error in parents, is an unreſtrained and exceſſive fondneſs; and this, however ill calculated it may ſeem for ſuch a purpoſe, may, in the end, as juſtly and as inevitably provoke children to wrath as the oppoſite extreme of churliſhneſs and ſeverity; the various paſſions and affections of human nature begin very early to exert and diſplay themſelves, and if they are not properly reſtrained and directed, will of neceſſity have a fatal and unconquerable influ⯑ence over the whole tenor of our lives; if we give up the reins to appetite, at an age, when reaſon is too weak to guide [55] them, and ſuffer the will to rule with deſpotic ſway, uncontroul'd by judg⯑ment, and unaw'd by parental autho⯑rity, every vice will gain daily ſtrength by habit, and every propenſity to evil take ſuch deep root in the ſoul, as never to be extirpated; if the child is never corrected, it is moſt probable that the man will never be virtuous; and if the child is always complied with, the man will be always unhappy. How often indeed do children live to condemn that fondneſs, which was the ſource of their guilt; and to curſe that indulgence which was the foundation of their mi⯑ſery!

BUT there is another method of pro⯑voking children to wrath; where the re⯑ſentment on one ſide is highly warrant⯑able, and the injury on the other to the laſt degree inexcuſable; and that is, the partial affection of a parent for one child, in preference to others, equally deſerv⯑ing [56] of it; this is acting in direct oppo⯑ſition, both to the will and to the con⯑duct of our Almighty Father, who, in his diſpenſations towards man, teacheth us another and a better leſſon: the chil⯑dren of nature all divide his tenderneſs, all ſhare his equal love, without par⯑tiality, prejudice, or diſtinction: we ſhould follow his ſteps, and imitate his juſtice. Nothing but a ſuperior ſhare of duty and obedience, can lay claim to ſuperior favour and indulgence: no ex⯑ternal beauty of form, however ſtriking; no natural accompliſhments, however excellent; no pre-eminence of genius, talents and abilities, however brilliant and engaging; ſhould have ſuch weight in the ſcale of parental love, as to de⯑ſtroy that equal ballance which ſhould be ever held with a ſteady and unſhaken hand. When this is once loſt, the foundations of domeſtic happineſs are undermined; ſtrife, diviſion and ani⯑moſity uſurp the ſeats of harmony and [57] peace; and where jealouſy and hatred are thus early ſown, they generally ſhoot up into a rank and fruitful harveſt of guilt and miſery. When children find it impoſſible to pleaſe, they will natu⯑rally loſe all deſire of pleaſing; where they are neglected, they will neglect; and where they are injured, they will reſent. Theſe, and a thouſand other ill conſequences, which it is unneceſſary to enumerate, will inevitably flow from the partial diſtribution of parental ten⯑derneſs: and yet there is ſcarce a large and numerous family to be met with, where this evil is not in ſome meaſure ſeen, felt, and lamented.

THERE are, we muſt acknowledge, ſtrange weakneſſes, prejudices and pre⯑poſſeſſions in human nature, not eaſily to be accounted for, which act, no doubt, as forcibly on parents as on other men; but when we are attacked by them, we muſt call in reaſon and religion to our [58] aid, to combat theſe prejudices, to counteract and ſubdue theſe weakneſſes and prepoſſeſſions: above all, we muſt remember to place ourſelves in the ſitu⯑ation of thoſe who are to ſuffer by them; to obſerve the golden rule, the great criterion of juſtice, and do as we would be done unto.

But —

There is another method, and which is too often practiſed by angry and in⯑exorable parents, of provoking children to wrath, by unjuſtly defrauding them of their patrimony, without juſt cauſe. If any provide not for his own, ſays the apoſtle, and eſpecially for thoſe of his own houſe, he hath denied the faith, and is worſe than an infidel: he muſt, indeed, be ſtrictly and literally worſe, more deſ⯑titute of feeling and humanity, than the moſt ſavage and illiterate barbarians, amongſt whom, ſtrangers as they are to God and religion, the crime of deſerting [59] and defrauding their offſpring, is yet unknown. Children have a clear and indiſputable right, from the great char⯑ter of nature, to the poſſeſſions of their parents; and unleſs that right is for⯑feited by ſome flagrant enormity, it can⯑not, with any degree of equity, be wreſt⯑ed from them: the laws of men, in this caſe, coincide and co-operate with the laws of God; and the claim of inheri⯑tance, in all civilized nations, is univer⯑ſally allowed and conſented to, unleſs the contrary is peculiarly ſpecified: thoſe offences, therefore, ſhould be of a very heinous nature, and accompanied with moſt aggravating circumſtances, which can excuſe a parent in bereaving his children of their patrimony: no venial inadvertency ariſing from inexpe⯑rience, no imprudent ſallies of unguarded youth, no unpremeditated acts of caſual diſobedience can palliate ſuch injuſtice: for the moſt part, indeed, ſcarce any other cauſe can be aſſign'd for the commiſſion [60] of this crime, but whim, caprice, or re⯑ſentment: ſome there are who ſcreen their guilt beneath the veil of piety, and cloath their vice in the habit of a virtue: but this is a poor and wretched ſubterfuge; the mean evaſion of cruelty and pride. The man, who deprives his children of their inheritance, and beg⯑gars his poſterity, to ſooth his vanity by ill-placed beneficence, though he may be canonized as a ſaint upon earth, will never be enrolled among the bleſſed in heaven. It is, upon the whole, an act of injuſtice which, however the offender may reconcile to himſelf by ſpecious ar⯑guments, however by deluſive reaſons he may perſuade the world to paſs over or approve, his conſcience will moſt probably reproach him for in this world, and his Creator puniſh in that which is to come.

THERE is, moreover, another branch of parental duty, the omiſſion of which [61] muſt provoke children to wrath; and that is, not only to bequeath to them their due patrimony, not only to provide for their future eaſe and happineſs, but to promote by every method in their power, their preſent and immediate welfare: to adminiſter to their neceſſities, and relieve their diſtreſs, to double every comfort, and leſſen every calamity. The inheri⯑tance, which we leave our children, is no more than a debt which we owe to nature, and which juſtice demands of us: there is very little merit in parting with that which we can no longer re⯑tain: poſthumous charity and generoſi⯑ty, therefore of this, as of every other kind, is of ſmall value or eſteem. It often happens, that parents bequeath large eſtates, after their deaths, to chil⯑dren, whom they had kept in the utmoſt penury all their lives, and with-hold every thing from their family, till the hand of God wreſts it from them: and what is generally the conſequence of this? the [62] children are provoked, and juſtly provoked, to wrath: the omiſſion of duty on one part produces a neglect of it on the other; the bonds of mutual affection are gradually looſened and unwoven: to the warmth of love and tenderneſs, ſucceed coldneſs and indifference; thoſe, who ſtand in need of ſupport and aſſiſt⯑ance, and at the ſame time think they have a right to it, will be greatly hurt and diſappointed, when it is unkindly with-held from them: inſtead of pray⯑ing for the continuance of their parents life, they are tempted, but too often, to look forwards with ſecret ſatisfaction, towards the diſſolution of it: and where indeed, there is penury, diſtreſs and re⯑ſentment on one ſide, with affluence, avarice and inhumanity on the other, all the aid, which filial affection, mora⯑lity and religion can afford, will ſome⯑times prove ineffectual. If parents, there⯑fore, hope for love, tenderneſs, and obe⯑dience from their children, they muſt, [63] as long as they live, in proportion to their circumſtances and abilities, aſſiſt, ſupport, and relieve them: we muſt love, in ſhort, if we expect to be loved; we muſt give pleaſure and ſatisfaction, if we expect to receive them; we muſt look up, in this, as in every other point of duty to the great ſtandard of perfec⯑tion, the tender, affectionate, univerſal Parent, the Creator and Father of man⯑kind; He deals forth his bounties to all his children, with a liberal and impar⯑tial hand; directs them by his council, guards them by his providence, and ſup⯑ports them by his power; guides, in⯑ſtructs, and aſſiſts them here, and en⯑courages them in the practice of duty and obedience, by the unalienable re⯑verſion of a noble inheritance hereafter.

But laſtly: —

Parents may provoke their children to wrath, by their own wicked and licen⯑centious lives: not only by a neglect [64] and diſregard of them, but by the little attention which they pay to themſelves, and to their own character and reputa⯑tion in the world. As parents frequent⯑ly ſuffer for the follies of their children, ſo may children alſo ſuffer for the follies of their parents: it becometh all men to act with prudence and diſcretion; to behave ſoberly and religiouſly, and to abſtain from every evil word and work; but, it is peculiarly incumbent on every father and mother, to keep a conſcience void of offence; to put a bridle on their lips, and place a guard over their hearts: the ſolemn relation which they have en⯑tered into, the important office which they are bound to perform, demand a more than ordinary care of their conduct in every particular. The minds of chil⯑dren are ſo ſuſceptible of every impreſ⯑ſion; ſo intirely guided by the direction, and influenced by the example of thoſe who are immediately connected with them, that no caution can be too great, [65] no reſtraint too rigid and ſevere, with re⯑gard to every thing done and ſaid within their preſence, or within the ſphere of their knowledge and comprehenſion. There is a reverence due to youth, as well as age: not an action ſhould be commit⯑ted before children, which hath the leaſt tendency towards ſin; not a word ſhould eſcape our lips, that might taint the purity of unſullied innocence. How much, then, has the guilty parent to anſwer for, who, inſtead of ſetting a fair example to his children, and di⯑recting them in the paths of truth and happineſs, miſleads their unwary foot⯑ſteps into the paths of ſin and ſorrow; who debauches thoſe morals, which he ought to improve, and ſubjects thoſe to the divine wrath, whom it is his in⯑diſpenſable duty to ſhelter from it!

THOUGH many other cauſes, ariſing from particular incidents in life, or from [66] the different tempers and diſpoſitions of men, may occaſionally conſpire to diſturb the peace of families, by provoking chil⯑dren to wrath, thoſe which I have already mentioned, will generally be found the moſt prevalent: the beſt method, to guard againſt ſuch weakneſſes, and to prevent the ill conſequences of them is, probably, that rule of conduct, which the apoſtle hath preſcribed in the latter part of my text, admoniſhing parents, to bring up their children in the nurture of the Lord.

ST. Paul, who well knew how much depends on a virtuous and religious edu⯑cation, recommends it as the great and leading duty, including, as it were, and comprehending every other: he indeed, who regularly and conſcientiouſly per⯑forms this, will not often be found de⯑ficient in any of the reſt: it is ſcarce probable, that hew ho knows and teaches the principles of chriſtianity, ſhould him⯑ſelf [67] act ſo directly in oppoſition to them, as to provoke his children to wrath, by any of thoſe errors which I have above enumerated. It is not in the power of every man to provide for his children, with regard to the good things of this life, in the manner he could wiſh, or they, perhaps deſerve; his own circum⯑ſtances may be too narrow to make theirs eaſy; his own intereſt, merit, or abilities too ſmall and inconſiderable, to recommend them to powerful favour and protection; but, it is in every man's power to bring up his children in the fear of the Lord, to form their minds to the practice of virtue, and inſtil into them, as early as poſſible, the principles of re⯑ligion and morality.

THIS is a duty which, I fear, is too often neglected amongſt us. The know⯑ledge of languages, of arts and ſciences, is univerſally taught and inculcated [68] with the utmoſt pains and aſſiduity; whilſt the nobleſt ſcience of all, that of Morality, the beſt and moſt uſeful know⯑ledge, the knowledge of ourſelves, is ſeldom enquired into. Care is taken to fill the garden with every flower that can beautify or adorn, but ſcarce one uſeful fruit, or ſalutary herb, is planted in it: Children, in ſhort, are taught every language, but the language of the heart; inſtructed in every religion, but the religion of Chriſt; and acquainted with every book, but the holy ſcriptures.

PIETY ſtrengthens the bonds of filial, as well as of every other duty: thoſe children, therefore, will always be the moſt obedient, tender and affectionate, who act from conſcientious and religi⯑ous principles. Thoſe, who have been brought up in the nurture and the admoni⯑tion of the Lord, will moſt probably re⯑pay their parents care and attention, by [69] love and gratitude towards them: it is therefore the father's higheſt intereſt, as well as his indiſpenſable duty, to in⯑ſtruct his children in religion; to ac⯑quaint them with the ways of God, to explain the doctrine of Chriſt, and the terms of ſalvation: as all the pains he takes in this taſk, will be amply recom⯑penſed; and the gift, which he beſtows, be returned fourfold into his own boſom.

TO CONCLUDE, therefore, with the character of

SERMON IV. DUTY TO MASTERS.

HAVING endeavoured in my two laſt diſcourſes,SERM. IV. to illuſtrate and explain to you, the great and important duties of father and ſon, which ſo deſervedly ſtand at the head of all our ſocial connections; and which are indeed, ſo interwoven, as it were, with our very frame and conſtitution, as to form no inconſiderable part, both [76] of our merit and our happineſs, let us de⯑ſcend, as I propoſed, from the all-power⯑ful ties of nature, to thoſe of an inferior kind; to thoſe, notwithſtanding, by which the wiſdom of God hath bound man to man, and which contribute to make us profitable and uſeful to each other. When we conſider the innu⯑merable evils ariſing to ſociety, from the careleſſneſs and extravagance, or from the ſloth and negligence of ſer⯑vants, we cannot but acknowledge, that the due performance of their duty, in every particular, is a point of the utmoſt conſequence; that every method ſhould therefore be made uſe of to enforce, and every argument to recommend the prac⯑tice of it; becauſe, in this large and com⯑plicated machine of the univerſe, if the ſmaller, or ſubordinate wheels, are out of order, it muſt of courſe, retard the motion, and interrupt the operations of the whole.

[77]WE are all of us, doubtleſs, by na⯑ture equal, created after the ſame di⯑vine ſimilitude, made after the image of God, fellow-creatures and fellow-ſervants; all bound to obey the commands, and perform the ſovereign will of one great Lord and Maſter of us all. But the ſu⯑preme Being, hath in his divine wiſdom, thought fit to make us, as the holy ſcrip⯑ture expreſſes it, members one of another; without ſubordination, without order, rank and degree among men, the world would be a ſcene of anarchy and con⯑fuſion: beſides that, the various ſta⯑tions and circumſtances of human life calls forth the various powers and facul⯑culties of men, and give them opportu⯑nities of exerciſing their ſeveral quali⯑ties and perfections. God, therefore, hath ſo ordained it, that ſome ſhall live upon the fruits of the earth, which the labour of others produceth, that in the great chain of nature, one link ſhall [78] ſupport the other; and that whilſt it is given to ſome, to ſpend their time in eaſe and affluence, others ſhall live by the ſweat of their brows, ſhall bear the yoke of ſervitude, and be ſubject to the will and direction of their maſters. Nor doth this difference and diſtinction, in the leaſt, impeach the rectitude of the divine conduct; neither have we the leaſt right, or reaſon, to complain of partiality or injuſtice. It would be very eaſy to ſhew, that, as the higheſt and moſt exalted ſtations are attended with numberleſs pains and inconveni⯑encies; the loweſt alſo is not with⯑out its ſhare of comfort and ſatisfac⯑tion: it would be no difficult taſk to convince the complaining ſervant, that the advantages of maintenance, ſupport, and protection, from an indulgent ma⯑ſter, the eaſe and tranquillity which it is always in his own power to procure, and many other advantages ſufficiently obvious, are frequently an overballance [79] for the ſplendor of riches, and the daz⯑zling luſtre of independency. — But ſince to complain in this caſe, is as ab⯑ſurb as it is unjuſtifiable, becauſe it can⯑not poſſibly relieve the ſufferer; ſince it is the appointment of God, and there⯑fore the duty of all, in patience and re⯑ſignation, to ſubmit to it, — Our time will be beſt employed in conſidering, if our lot has caſt us into the humble vale of life, how we may beſt behave our⯑ſelves in it, perform the taſk which God hath impoſed upon us, and in⯑ſure to ourſelves, that reward of inhe⯑ritance, which he hath promiſed to thoſe, who truly and faithfully diſcharge it.

AND herein the advice of the apoſtle, in my text, may ſerve us for a guide and director.

Servants, ſays he, obey your maſters in all things.

[80]Now, by the Obedience here ex⯑preſſed, how unlimited ſoever it may appear, we are not to underſtand, that a ſervant is obliged always to conform to the will and direction of his maſter, however unjuſt or unreaſonable: for, if what he commands, (as may, and per⯑haps, doth frequently happen) be in di⯑rect oppoſition to the laws of God, or of man, the partial obligation by which he is connected, doth by no means hind him to the performance of it: the laſt contract we make, will not annul that which was prior to it: the relations which we bear to each other, were or⯑dained to ſtrengthen, and not to, diſſolve, the more powerful ties of juſtice and morality: he, therefore, who, the better to perform the firſt, breaks through and infringes the latter, is altogether as wiſe as he, who ſhould endeavour to ſtrengthen the building, by undermin⯑ing the foundation. In all caſes, there⯑fore, [81] where the ſervant's obedience in⯑terferes with divine or human laws, it is not required.—But, on the other hand, wherever it is conſonant with rea⯑ſon and juſtice, it is to be paid with the utmoſt exactneſs: the will of the maſ⯑ter is not, in matters indifferent, to be controverted or diſputed; the mind, as well as body, ſhould be pliant and flexible, opinions, if advanced at all, are to be tended with humility; and doubts, if propoſed at all, propoſed with deference and ſubmiſſion.—It may be, and perhaps is, every day alledged by thoſe who are continually repining at their condition, that nothing is ſo mean and unworthy, ſo wretched and con⯑temptible, as to be entirely ſubſervient to the will of others, to have no free⯑dom of judgment or deciſion of our own, but tamely and implicitly to reſign to the caprice of ſuch as are ſometimes no better than ourſelves: but it would well become thoſe who [82] make the complaint, to reflect, that this boaſted privilege, which they are ſo loth to be deprived of, is often attended with the moſt fatal and deſtructive con⯑ſequences; that thoſe who ſay and do all that they will, very ſeldom either ſay or do as they ought, that to be left to ourſelves, without conſtraint or con⯑troul, is ſo far from being a bleſſing, that it would be rather one of the great⯑eſt misfortunes which we can poſſibly fall into; and that as proud and as wil⯑ling as we all are to command, it is always more eaſy and more ſafe, very often even more pleaſant to obey.

BUT it is not, as the apoſtle informs us, a mere external obedience which will acquit us: Serve your maſters, ſays he, not with eye-ſervice, as men-pleaſers. It is not ſufficient, that whilſt ſervants are under the immediate inſpection of their maſters, they ſhould behave with ſome degree of diligence and aſſiduity, [83] but that they ſhould ſerve and oblige them with equal diligence when abſent: no eye but the eye of God can ſee every thing at all times, and in all places; it is impoſſible that any man, how careful and induſtrious ſoever he may be, can provide for every contin⯑gency, or ſee every thing executed which is neceſſary; he muſt depend in ſome meaſure, therefore, on the integrity of thoſe beneath him. Here then will commence the true teſt of obedience, and the marks of unfeigned attachment and ſincerity.

MUTUAL truſt and confidence are the great bonds of ſociety, without which it cannot poſſibly ſubſiſt: when we have bound ourſelves, therefore, by ſo⯑lemn contract; when we have agreed, in return for the manifeſt benefits and advantages of daily ſupport and protec⯑tion, to promote the intereſt and wel⯑fare of thoſe who thus ſupport and pro⯑tect us, the obligation is, doubtleſs, of [84] double force, and the neglect of it in⯑finitely more unpardonable, becauſe it adds fraud and treachery to rapine and injuſtice. He who deprives a ſtranger of his right, is a thief; but he who de⯑frauds his maſter, is a traitor alſo; and though the lenity of human laws may inflict an equal puniſhment on both, they will certainly meet with very different treatment from the divine. Honeſty and integrity are the moſt eſſential perfections of a good ſervant; as on theſe the ſecurity of every man's right and property, muſt, in ſome meaſure, depend. Servants ſhould be extreme⯑ly careful, not to ſecrete or embez⯑zle the leaſt part of that which is entruſted to them; becauſe, when they have once brought themſelves, by ſpe⯑cious arguments, to believe that to de⯑fraud, or injure another, may be ſome⯑times lawful, they will ſoon be perſuaded that it is always ſo; and who will ſerve or defend thoſe, who have betrayed that con⯑fidence [85] which was repoſed in them; who have ruined and deſtroyed, thoſe whom they had ſworn to guard and protect?

BUT it is further incumbent on every good ſervant, not only to be juſt, honeſt, and upright himſelf, but to take care, as far as in him lies, that others are juſt alſo: not to ſuffer his maſter, at any time, to be injured or defrauded. Men, frequently cheat themſelves into an opi⯑nion, that they are not anſwerable for the wickedneſs which they connive at; and, that they can only ſuffer for what they commit; but, it is a miſerable and fatal ſelf-deluſion; a deluſion, which will ruin their fame, character, and in⯑tereſt here; and withal, greatly endan⯑ger the ſafety of their ſouls hereafter. For in the caſe now before us, as well as innumerable other inſtances which might be mentioned, that ſervant, who ſees his maſter robbed, or betrayed; who hears him calumniated, and abuſed, and is ſo [86] mean, ſo timid and ungrateful, as to paſs it over unnoticed, and unreſented, but ill deſerves that protection and reward which he receives from him. There is not the leaſt doubt to be made, but that, in theſe circumſtances, to be ſilent is to be guilty, and he who conceals the crime, is in ſome meaſure acceſſary to it.

BUT another branch of the ſervant's obedience, and without which he cannot indeed, properly, deſerve the name of one, is diligence; and the want of this is moſt inexcuſable; becauſe it is a per⯑fection which it is in the power of all to attain; and it requires nothing but a willing mind to the performance of it; it is of the utmoſt ſervice and aſ⯑ſiſtance to parts and genius where they are, and in a great meaſure ſupplies their place where they are not: it is, after all, but a ſpecies of the duty I juſt now men⯑tioned, of uprightneſs and integrity; for he who is not induſtrious, is not honeſt; [87] and to be diligent, is only to be juſt▪ the maſter has as good a right to the labour, time, and aſſiduity of the ſer⯑vant, as the ſervant can poſſibly have to the ſupport, protection and wages of his maſter: If the latter, therefore, per⯑forms his part of the contract, the for⯑mer cannot, without the utmoſt injuſ⯑tice, with-hold the other: he ſhould place himſelf in the circumſtances and ſituation, then, of his maſter; he ſhould give the ſame induſtry, and aſſiduity to his affairs, as if they were his own: his own, in reality, they moſt certainly are; becauſe, on the ſucceſs and fortune of the one, the eaſe and maintenance of the other muſt depend: and yet, what dreadful conſequences have ariſen to the beſt of men, from the ill conduct and behaviour of thoſe whom they had hired to ruin and betray them! Such incon⯑ſiſtent judges are we of what is truly valuable in this life, that where we pro⯑miſe ourſelves the greateſt pleaſure, we [88] often meet with the bittereſt diſappoint⯑ment; and what flattered us with the faireſt proſpect, brings with it the greateſt trouble and anxiety. To make a ſplen⯑did appearance, to boaſt a numerous retinue, to have a croud of vaſſals atten⯑dant on our pleaſure, and ſubſervient to our commands, may ſooth the pride and vanity of our hearts; but doth it not often happen, that theſe are treaſures which we pay very dearly for? that our ſervants ruin and betray us? that their negligence deſtroys, their diſhoneſty un⯑dermines, their extravagance ruins their maſters? and thus the very thing which cauſed the envy, is that which moſt de⯑ſerves the pity of our inferiors.

But the apoſtle, in the latter part of my text, has recommended a virtue, which would prevent all theſe evils, and promote every good; he has recom⯑mended a perfection which will ſtrength⯑en and cement all the reſt; and that is, [89] ſingleneſs of heart, a pious conſcientious regard to the engagement we have en⯑tered into: Whatever ye do, ſays he, do it heartily, as to the Lord, and not unto men. Whatſoever we do heartily, we ſhall always do effectually. Servants, therefore ſhould endeavour to inculcate in themſelves, a deſire of pleaſing and obliging; they ſhould create, as it were, a tenderneſs and affection for thoſe whom they ſerve.

LOVE is, indeed, the life and ſoul of every relative duty; the powerful enli⯑vening principle, which alone can in⯑ſpire us with vigour and activity in the execution of it: without this, even di⯑ligence is ungrateful, and ſubmiſſion itſelf has the air of diſobedience; a cold, languid, ſpiritleſs compliance with the will of another ſeems forced and extorted, and when thoſe whom we expect to follow us through life muſt, be dragged after us, it retards our pro⯑greſs, [90] and at the ſame time takes off half the pleaſure of the journey. But, on the other hand, when reciprocal truſt and confidence, have produced mutual love and affection, every thing flows on in an eaſy, uninterrupted courſe of joy and ſatisfaction; pleaſure and duty go hand in hand, righteouſneſs and peace kiſs each other: every wiſh on each ſide is prevented, and every jealouſy removed; the maſter's will is known before it is expreſſed, and the ſervice performed even before it is commanded.

THUS good, thus profitable, and thus happy, are they who act from ſingleneſs of heart, fearing God. The fear of God, in this, as in every thing elſe, is the be⯑ginning of wiſdom. Thoſe ſervants, in⯑deed, who wrong or betray, who in⯑jure or neglect their maſters, have rea⯑ſon to fear that God whom they have offended; becauſe, when we are de⯑ficient in any of thoſe duties which we [91] owe to our neighbour, we tranſgreſs the laws of the moſt High: in all our rela⯑tions and connections with each other, God is the witneſs to every contract, and muſt know whether we perform it or not: he is the great guardian of the rights and privileges of all mankind; he ſits on the ſeat to do judgment and juſtice; and when any are oppreſſed or injured here, to him they muſt appeal for re⯑dreſs; if the ſervant, therefore, wrong his maſter; if he is diſhoneſt, ſlothful, idle and extravagant, God will avenge the cauſe of the injured, and caſt the un⯑profitable ſervant into utter darkneſs, where ſhall be weeping and wailing and gnaſhing of teeth. Whilſt, on the other hand, if the ſervant obey his maſter in all things with ſingleneſs of heart, fearing God; if he is honeſt, faithful, diligent and grateful, he ſhall, as the apoſtle ſays, receive the inheritance. It is the hap⯑pineſs of ſervants, and ought with gra⯑titude to be remembered by them, that [92] they have better and more frequent op⯑portunities of recommending themſelves to God than their ſuperiors. Honeſty, frugality, temperance, faithfulneſs and humility, thoſe truly chriſtian virtues, which they are called on, every day, to exerciſe, are more particularly adapted to their ſtation and circumſtances in life; what we cannot eaſily ſubſiſt with⯑out, we are readily induced to acquire; is it not then, a peculiar privilege which ſervants enjoy, that what is their duty is, moſt apparently, their intereſt alſo; and that which conſtitutes their preſent happineſs, will, at the ſame time, enſure their future felicity?

To ſum up all, therefore, in the cha⯑racter of

SERMON V. DUTY TO SERVANTS.

THE gracious providence of God,SERM. V. exerted conſtantly and invariably towards mankind, is not in any thing more immediately viſible, than in that very part of the divine conduct to which the fooliſh unbeliever hath the ſtrongeſt objection. The unequal diſtri⯑bution of things in this ſhort and tran⯑ſitory life, the great power, riches and abundance, happineſs, knowledge and [100] capacity of ſome, the no leſs diſtin⯑guiſhed weakneſs, indigence, poverty and ignorance of others, were ſo ordained, no doubt, by the creator of all, to ſet in motion the various qualities and perfec⯑tions of our nature; to teach us, that we were born to ſerve and love one ano⯑ther; to employ our health, ſtrength and plenty, for the ſupport and comfort of the weak, the ſick, and the neceſſitous. To ſome, therefore, he hath appointed their ſtation in the humble vale of ſubmiſſion and dependency, put upon them the yoke of ſervitude, and ſubjected them to the will of their ſuperiors: others, at the ſame time, he hath thought fit to exalt to rank, fortune and precedency; to give them rule over their brethren; to en⯑dow them with power and abundance: but, in return for this power and autho⯑rity, for the good things of life, which he hath thus graciouſly beſtowed on the great, our Maſter, which is in heaven, expects that we, on our part, ſhould take [101] care of our ſervants upon earth; that we ſhould give them all things that are juſt and equal.

BY juſt and equal, we are, doubtleſs, to underſtand all the various parts of a maſter's duty to his ſervant which cir⯑cumſtance, merit, or occaſion may at any time require of him: in theſe words, therefore, are comprehended and im⯑plied, not only juſtice in the ſtrict and limited ſenſe, but maintenance and pro⯑tection, indulgence and tenderneſs, ad⯑vice and inſtruction, pardon and for⯑giveneſs.

NOTHING can be more ſelf-evident, than that thoſe who contribute, in a great meaſure, to our eaſe and happineſs, have an indiſputable title to a reward from us. Amongſt wild and barbarous nations, where power is gained and ſup⯑ported by mere force and brutality, men [102] may exerciſe a ſavage authority over their ſlaves and vaſſals, without con⯑ſidering themſelves bound to any grate⯑ful return for their toils and ſervice; but in the more refined parts of the world, at all times, and in all nations, the obligations of maſter and ſervant, have been conſidered as mutual; it is a cloſe and intimate relation, a ſolemn engagement entered into by them both, and which both are equally bound to diſ⯑charge. The firſt great duty, therefore, incumbent on maſters is, ſtrictly and punctually to abide by their contract, and to reward the ſervant for his labour, according to the agreements made be⯑tween them: and yet, even this com⯑mon act of juſtice and humanity is not always performed; though it cannot be with-held from them without the moſt flagrant and glaring impiety. Thus far we are bound by the common ties of equity, which bind man to man, and [103] without which, ſociety indeed, cannot ſubſiſt.

BUT by giving unto our ſervants, what is juſt and equal, the apoſtle, undoubtedly, implied ſomething more than the ſtrict performance of this mutual contract. To juſtice, we muſt add benevolence alſo. Thoſe who enter into a ſtate of ſer⯑vitude, are generally poor and deſtitute; they have no friends able to ſupport or protect them, and, therefore, have re⯑courſe to a maſter: to him they fly, as to an aſylum, from the injuries and op⯑preſſions of a cruel world: they are dri⯑ven, as it were, into this harbour, by the ſtorms and tempeſts of human life, which beat hard upon them, and force them in for immediate ſhelter and pre⯑ſervation: we cannot, therefore, in ſuch diſtreſsful circumſtances, refuſe our aſſiſ⯑tance to them; if they are faithful and diligent in the diſcharge of their office, [104] we are, in ſome meaſure, indebted to them for their care and fidelity.

IN all civilized countries, as well as in our own, the ſervants of the public are taken care of by the public: thoſe who have ſpent their lives in the ſervice of the ſtate, and been uſeful to the com⯑monweal in their youth, are main⯑tained and ſupported by it in their age. The ſame reaſon ſhould, doubtleſs, hold good with regard to the private ſervice of individuals; and we are bound to pre⯑ſerve and ſupport thoſe who have long faithfully diſcharged their duty to us. The fidelity, carefulneſs and ſobri⯑ety of a good ſervant, hath often re⯑ſtored thoſe fortunes which have been well nigh diſſipated by much nearer re⯑lations; and where one hath performed that duty, which the other hath totally neglected, he is moſt certainly inti⯑tled to the greater reward.

[105]BUT, moreover, it often happens, that thoſe are reduced to a ſtate of penury and ſervitude, who have lived in eaſe and affluence, and that ſuch as have been long uſed to command, are forced to obey: theſe, no doubt, both call for and deſerve a more than ordinary ten⯑derneſs, and peculiar delicacy of beha⯑viour towards them; we ſhould lay the burthen of labour in ſuch a manner, as to make them leaſt ſenſible of it, and, if we cannot raiſe them to what they were, we ſhould degrade ourſelves, as it were, to what they have been: we all of us experience, ſome time or others how irkſome and diſagreeable it is to be ſubſervient to the will of others: when even the rich and great, therefore, are forced to pay homage to their ſuperiors, the uneaſineſs which they feel on the occaſion ſhould be an uſeful leſſon of inſtruction, and teach them to behave with humanity and good nature towards [106] thoſe beneath them. There is always a lively ſenſibility which attends the in⯑digent and miſerable, and more eſpeci⯑ally thoſe who have ſeen better days, which awakens them to the quickeſt re⯑ſentment; they are often jealous of an injury where it is not meant, and ſhrink under the wound even before it is gi⯑ven. When haughty and imperious maſ⯑ters, therefore, behave with inſolence, and ſpeak with contempt of their ſer⯑vants, it is both unjuſt and inhuman, becauſe it is imputing that to them as a crime, which ſhould be pitied as a mis⯑fortune; and to reproach them for be⯑ing unhappy, is, in effect, to make them ſo. The unmanly and ungenerous treat⯑ment of our inferiors is, doubtleſs, the mark of a mind, as weak, as it muſt be wicked; for, to inſult thoſe who cannot return the inſult, is cowardice; and it is the heighth of folly to triumph, where there is no glory in the conqueſt.

[107]SERVITUDE is, ſurely, by no means eligible; it hath miſeries and inconve⯑niences ſufficient, even in its beſt con⯑dition; how then, can we embitter that draught which is already ſo nauſeous and unpalatable? ſhall we not have com⯑panion on our fellow-creatures? ſhall we not endeavour to make their yoke eaſy, and their burthen light? A kind and tender behaviour to ſervants will, above all things, moſt enſure their fidelity, and endear us to them; the ſoft voice of good-nature and affability, will be heard much farther by the ear of gratitude, than the loud and tumultuous clamour of pride and ſelf-ſufficiency: it is not ſo much what matters oblige their ſer⯑vants to do, as the manner in which they oblige them to do it; it is not ſo much what they ſpeak, as the manner in which it is ſpoken; which, for the moſt part, gives the greateſt joy or ſor⯑row: a harſh and diſagreeable method [108] of expreſſing ourſelves, will make the eaſieſt taſk ſeem burthenſome and op⯑preſſive; whilſt, on the other hand, he who orders with lenity and mildneſs, is obeyed with chearfulneſs and alacrity, and the command hath the air of a re⯑queſt: thus, he who lays it, preſerves the power and authority of a maſter, and yet is ſerved with all the zeal and affec⯑tion of a friend.

BUT, as the ſervant hath a right to ſome degree of tenderneſs and indul⯑gence, ſo hath he alſo, to pardon and forgiveneſs.

WE are all of us liable to errors, both of judgment and of will: if we expect to be pardoned for them ourſelves, we ſhould alſo forgive thoſe who commit them againſt us. Servants may err from ignorance and inadvertency, they may even commit a fault, where they meant to perform a duty; their ignorance, [109] therefore, is to be paſſed over, and their inadvertency excuſed. We ſhould re⯑member, when ſervants offend, the ex⯑ample of our Saviour and maſter Jeſus Chriſt: when his, liſtleſs and indolent diſciples, careleſs of their maſter's ap⯑proaching fate, and in contempt of his expreſs command, fell aſleep, with what humanity doth he chide, and with what tenderneſs reprove them! Could ye not watch with me, ſays he, one hour? But ſleep on, and take your reſt. They were without excuſe, and he kindly puts one into their mouths: the ſpirit, ſaid he, is willing, but the fleſh is weak. Was not this the beſt method to rouſe their attention, and alarm them to a proper ſenſe of their duty? could ſervants re⯑fuſe, after this, to live and die for ſuch a Maſter?

BUT beſides this tenderneſs and in⯑dulgence, this maintenance and protec⯑tion, this pardon and forgiveneſs, the [110] ſervant is intituled alſo, from the pious and chriſtian maſter, to his frequent ad⯑vice and inſtruction.

THOSE who in their earlier years have been oppreſſed by want and pe⯑nury, are ſeldom bleſt with the advan⯑tages of a good and liberal education; their ideas are confined in a very narrow circle, their minds often biaſſed towards evil, by habit and cuſtom, and kept in total ignorance and darkneſs, from the want of opportunities, to improve: a maſter, therefore, if he hath leiſure and capacity, ſhould endeavour to open and enlighten them, he ſhould teach them their duty, both towards God and towards man; inſtruct them in that reli⯑gion, which he himſelf profeſſeth; and explain thoſe doctrines by which he re⯑gulates his own conduct and behaviour. And that he may the better perform this important taſk, his advice muſt be ſtrengthened by his life, and his precepts [111] enforced by his example. It becometh all men no doubt, and above all men it be⯑cometh chriſtians, to be cautious and prudent in their behaviour; to attend the houſe of God, and perform every act of piety and devotion, with that de⯑cency and ſolemnity which they require; but, to the maſter of a family, theſe obligations are, every one of them, more cogent and more binding. When a man hath once taken upon him this im⯑portant office (for ſo it is) the circle of his duties is then enlarged, and extends itſelf on every ſide: it is then incumbent on him, to let no bad examples, much leſs his own, influence the lives and manners of thoſe he is placed over: he is the chief actuating ſpring which is to direct the whole machine: he is the head, and when that is out of order, the members will no longer perform their office, and all the frame is in immediate danger of diſſolution: he is to be a pat⯑tern to them in every word and work: [112] he, therefore, ſhould be careful, that not a word paſs his lips, which is im⯑modeſt or profane, idle or ridiculous; that not an action be attributed to him that is evil, leaſt they call in his wicked⯑neſs to countenance their folly, his au⯑thority and example to give a ſanction to their guilt.

WHEN ſervants ſee their maſters liv⯑ing in a continued ſcene of riot, madneſs and debauchery, in open contempt and defiance of God's laws, is it probable, that they themſelves, ſhould any longer pay the leaſt regard to them? will they give ear to thoſe doctrines which their maſters contemn, that religion which they deſpiſe, or that redeemer which they ridicule and ſcoff at?

NOTHING, I believe, hath ſo much tended to the corruption and depravity of the age we live in, as the bad exam⯑ples of the rich and great amongſt us: [113] vice had, perhaps, as many followers in the days of our forefathers as in our own, but then it muſt be acknowledg⯑ed, they did not enter ſo publicly and openly into her ſervice: the rich and powerful, were at all times, and in all ages, licentious and extravagant; but they, had the modeſty, at leaſt, to avoid the appearance of it.

WHAT the effects of a conduct di⯑rectly oppoſite to this, muſt inevitably be, we need not foretel; but certain it is, that the bad example of the great, hath ſo far influenced their inferiors, that the follies, which once confined themſelves to courts and palaces, are to be found even in, the cottages of the poor, and the majority of ſervants are almoſt as vicious as their maſters.

Let thoſe who thus deſpiſe the apoſ⯑tle's advice in the former part of my text, remember what he makes men⯑tion [114] of in the latter; let them reflect and know, that they alſo have a maſter in heaven: they who acknowledge none upon earth, will find one there; know⯑ing, ſays the apoſtle, that ye alſo have a maſter in heaven.

EQUALITY of circumſtance and con⯑dition, doth naturally, and of neceſſity, produce ſome degree of love and atten⯑tion: the ſick have companion for the ſick, the old have tenderneſs for the old, the poor man is melted by the tears of indigence; and he, who hath any diſtreſs or calamity of his own, has generally a heart to feel for the diſtreſſes and calamities of others. The ſureſt method, therefore, of becoming good, humane and tender maſters to our ſer⯑vants is, to reflect that we alſo, are ſer⯑vants ourſelves; that we have all our allotted portions of toil and labour, our various ſervices which we are bound to perform; that our behaviour to thoſe [115] beneath us, is amongſt thoſe ſervices; and that it is, indeed, no inconſiderable part of our duty towards our great Lord and Maſter: with the ſame meaſure that we mete withal, it ſhall be meaſured to us again. If we are kind and indulgent to our ſervants, God will be ſo to us; if we paſs over their failings, excuſe their ignorance, palliate their weakneſs, and pardon their inadvertencies, he alſo, will not be extreme to mark when we do amiſs; he will conſider our infirmi⯑ties, forgive our follies, pity, aſſiſt and remove our ignorance. But, on the other hand, we are to remember, that if we have a maſter in heaven, he is a maſter to puniſh, as well as to reward: that he is not like earthly maſters, to be im⯑poſed upon or deluded; that he will have the ſervice of the whole heart; no partial, imperfect, inſincere obedi⯑ence, but an abſolute, ready, vigilant compliance with all his commands, which are not, cannot be like our own, [116] harſh, impracticable or unreaſonable, but ſuch as becomes an all-wiſe and gracious ſovereign to lay upon us.

HAVING explained and illuſtrated, therefore, the ſeveral duties of a maſter recommended in the text, I cannot con⯑clude better, than in uniting them all in a brief deſcription of

SERMON VI. DUTY TO HUSBANDS.

HAVING endeavoured to enforce and recommend the ſeveral infe⯑rior duties of child and father,SERM. VI. ſervant and maſter, I come now to con⯑ſider the great parent root from whence theſe branches originally proceed, the fountain and foundation of them, that cloſe and intimate connection which gives riſe to all the reſt, the duties of huſband and wife, thoſe ſacred and indiſ⯑ſoluble [124] ties, which conſtitute the happi⯑neſs or miſery of the greateſt part of the Chriſtian world.

IT may not be amiſs, before I pro⯑ceed to the conſideration of this ſubject, to remark, that marriage is one of thoſe things, which, however lightly it may be eſteemed, of ſpoken of, by the gay and diſſolute; is, notwithſtanding, a mat⯑ter of the utmoſt conſequence and im⯑portance, as the welfare of ſociety in general, together with the eaſe and happineſs of individuals, doth in a great meaſure depend upon it: I can⯑not, therefore, but be of opinion, that the unbounded freedom of ſpeech, the unwearied endeavours of licenc'd ridicule, with which it is ſo familiarly and ſo univerſally treated, hath greatly contributed to the frequent contempt of this duty on each ſide, and the no leſs frequent violation of it of late years ſo viſible amongſt us. Let us endeavour, [125] then to reſcue it from the hands of li⯑bertines, and the mouth of the ſcoffer. And to this end, I propoſe to point out to you, the ſeveral parts of this recipro⯑cal duty, and to recommend thoſe vir⯑tues which are more immediately neceſ⯑ſary towards the performance of it.

Let every one of you, ſays St. Paul, ſo love his wife even as himſelf, and the wife ſee that ſhe reverence her huſband.

Under the two leading and eſſential points, which are here mentioned by the holy apoſtle, we may fairly com⯑prehend all thoſe duties, that are re⯑quiſite to make the marriage ſtate eaſy and happy: love and affection will na⯑turally produce tenderneſs and fidelity; and reverence will as conſtantly and in⯑variably be attended with humility, pru⯑dence and devotion; and wherever theſe unite, they cannot fail to conſtitute mutual and laſting felicity.

[126]AS in the preceding diſcourſes I have begun with the inferior duty, I ſhall proceed in the ſame manner with regard to the ſubject under our preſent conſi⯑deration, and endeavour to point out to you, wherein the duty of a wife to her huſband, doth principally conſiſt.

THE wife, then, ſhould be faithful and conſtant, humble and obedient, pru⯑dent and diſcreet, tender and kind, af⯑fectionate and pious.

THE ſovereign virtue requiſite in the married ſtate, is FIDELITY, without which it cannot ſubſiſt: no perfections or qualities whatever, can make amends for the want of it; no excuſes whatever can be admitted to palliate the leaſt de⯑parture from it: both parties are bound in the moſt ſolemn manner, to main⯑tain and preſerve it inviolable, and the infringement of it will render them ob⯑noxious [127] to the reſentment both of God and man: the neceſſity is, in truth, ſo ſelf-evident, that I ſhall dwell no fur⯑ther on it at preſent, than to obſerve, that the neglect of it on the part of the wife is always attended with more fatal and deſtructive conſequences than on the part of the huſband; becauſe, ſhe is the guardian of his honour as well as her own; becauſe, he ſuffers for her guilt, and is puniſhed for her iniquity.

A virtuous woman, ſays Solomon, is a crown to her huſband, but ſhe that maketh aſhamed, is as rottenneſs in his bones. It is to be hoped, that in a Chriſtian country, there are not many inſtances to be found of conjugal falſehood and infi⯑delity. I ſhall not at preſent, therefore, dwell on this point, but proceed to that moſt neceſſary and eſſential duty of a wife, OBEDIENCE.

[128]SOCIETY, we know, cannot poſſibly ſubſiſt without ſubordination: ſtates and kingdoms can never flouriſh or increaſe, unleſs ſome preſide at the helm, to guide and direct, whilſt others follow and obey; without a head, the members cannot per⯑form their offices: without ſome ruling hand, inveſted with power and authority to govern, puniſh or reward, there can be nothing but anarchy and confuſion: and the ſame is equally neceſſary, in all pri⯑vate connections: ſuperior power muſt be lodged in one hand, and the only doubt that can ariſe, if any doubt there be, is, to whom that power doth of right belong.

THE words of the apoſtle with regard to this, are very plain and explicit. The huſband, ſays he, is the head of the wife. Man was not of the woman, but the woman of the man. Priority of birth, at their original formation, ſeeming to im⯑ply [129] and point out the precedency: but there is withal a reaſon which carries with it the higheſt conviction, and that is, the viſible ſuperiority of one ſex over the other, ſo manifeſt in the abilities both of mind and body.

ARGREEABLE to the dictates of rea⯑ſon in this reſpect, as indeed in all others, are the dictates of religion. Obedience of wives is the commandment of God himſelf; Thy deſire ſhall be to thy huſband, ſays he, he ſhall ride over thee. Wives ſubmit yourſelves, ſays St. Paul, to your huſbands, as unto the Lord: that is, be aſſured that duty towards your huſ⯑band is part of your duty towards God; that when you love the one, you pleaſe the other; when you diſobey the one, you offend the other: you are bound to obedience not only by the promiſe made to your huſband, but by a ſtill more ſo⯑lemn engagement, by a promiſe made to the Almighty. God is not only a [130] witneſs of the contract, but a part in it; he hath claim to a ſhare in every con⯑nection, duty and relation, we enter into: the huſband cannot releaſe the wife, nor the wife the huſband; the ſervant his maſter, nor the maſter his ſervant; the father the ſon, nor the ſon his father from the punctual diſcharge of them, without his divine conſent and approbation: and though in regard to individuals, it may ſo happen, that the direct contrary to what hath been advanced may be indiſputably true, no argument can thence be drawn againſt the general concluſion.

The ſon may, and frequently hath a larger portion of parts and underſtand⯑ing than his father, and ſervants better genius, ſenſe and capacity than their maſters; and yet it muſt be acknow⯑ledged, that this, in either caſe would be a poor plea for their rebellion and diſo⯑bedience.

[131]HALF the miſeries of mankind ariſe from pride and ſelf-love; from that vain conceit we are ſo apt to entertain of our⯑ſelves, and of our own abilities.

The good and prudent wife, who is ſatisfied of that natural ſuperiority of man, which I have juſt now menti⯑oned, will conſider, that in caſes of importance, the huſband's knowledge and experience ſhould make him a better judge than her; and therefore ſhe ſhould ſubmit, and in matters of little or no conſequence it is ſurely ſcarce worth while to diſpute about them. If diſputes however, do ariſe, mutual good nature and condeſcenſion will prevent acri⯑mony, bitterneſs and anger. Let the end propoſed therefore in all be truth and not victory, and the deſire of both to convince, and not to conquer.

[132]To obedience therefore ſhould alſo be added quietneſs and HUMILITY. The vir⯑tues of a woman were not meant to glare in the dazzling luſtre of public buſineſs, but are caſt as it were into the ſhades of life, in the mild, majeſty of private, ſocial, domeſtic happineſs.

Let women adorn themſelves, ſays St. Paul, in modeſt apparel, with ſhame-faced⯑neſs and ſobriety, not with broidered hair or gold, or pearls, or coſtly array; for I ſuffer not a woman to teach nor to uſurp authority over the man, but to be in ſilence. Silence indeed is for the moſt part apter to per⯑ſuade than argument; when the ſtorm meets with reſiſtance, it is generally the moſt violent; and the tender plant which bends beneath the blaſt, is much ſafer than the lofty oak which ſeems to defy it. After all, it is the wife's in⯑tereſt as well as duty, to be in ſubjecti⯑on to her huſband; becauſe ſhe who [133] moſt eaſily complies with his will, is, for the moſt part indulged in her own; and ſhe hath the moſt frequent opportunities to command, who is moſt ready and m [...]ſt willing to obey. A meek and quiet ſpirit, we know, is with God of the high⯑eſt value. It may indeed happen, and frequently doth, that this meek and quiet ſpirit ſhall but provoke a moroſe and ſurly temper to greater, inſults; and that the coward who finds no reſiſtance, will repeat the blow. But to thoſe notwithſtanding who have humility, there is this conſolation ſtill behind, that however man may deſpiſe the jewel, God who knows its value will hold it of great price. A thouſand teſtimonies of conjugal fidelity, love, tenderneſs, af⯑fection, and forgiveneſs, may eſcape the eye of a vicious or of an indifferent huſband, unknown and unregarded: but that eye which ſeeth and knoweth all things will obſerve them: and what is ſtill more to be wiſhed and deſired, [134] we may be certain, that wherever he ſees, virtue, he muſt approve it; and wherever he approves, he is ſure to re⯑ward.

PROCEED we then to the next eſſen⯑tial quality of a good wife, DISCRE⯑TION. Conqueſts acquired by force, are maintained by policy; and the hearts which love hath ſubdued, muſt be preſerved by prudence: the do⯑minion of youth and beauty is arbitrary and deſpotic, but like other tyrannies ſeldom of any long duration. Prudence therefore, that faithful miniſter, muſt be called in to ſubdue the rebel paſſions, maintain a due ballance and proportion, and keep the ſovereign on the throne. Whilſt tender years and inexperience palliate every error, and excuſe every inadvertency, prudence is not perhaps ſo immediately neceſſary; but when women have paſt that favourable indul⯑gent ſeaſon, and have entered into a ſi⯑tuation [135] which calls for the exerciſe of this virtue every hour, it then becomes abſolutely and really indiſpenſible; and the want of it is as inexcuſable as it is fatal and deſtructive; and yet I know not how it is, but almoſt every other virtue is more frequently to be met with. At that time of life when we moſt ſtand in need of it, it is ſeldom ſeen, and doth not make its appearance till it can be of little ſervice to us: To wives, we know, it often comes when its powers are languid and ineffectual, the affection of the huſband is already eſtranged by infidelity, changed by in⯑difference, or decayed by ingratitude, diſ⯑cretion ſteps in at laſt to regain it; like an able phyſician, it is not called till the laſt gaſp, when it is much too late to ſave the patient.

NOTHING is in reality ſo unſuitable to the dignity, ſo unbecoming the character of a good and virtuous wife, as [136] that indiſcreet careleſsneſs and levity of behaviour which has of late years crept in amongſt us. The taſte of pleaſure and diverſions is grown ſo univerſal, that fa⯑mily duties, and family decency and de⯑corum alſo are greatly neglected. The old and the young, the married and the ſingle, are ſo blended together in the ge⯑neral maſs of folly; the carriage, manners and behaviour of all are ſo equally gay and diſſolute, that they ſet the examples of vice, whoſe duty it is to keep others from it; and ſcarce any thing is left to diſtinguiſh the matron from her daugh⯑ter, but the wrinkles which ſhe cannot hide, and the years which ſhe cannot conceal.

When one ſex thus forget ſtation, rank, and circumſtance, can we be ſur⯑priſed to find the other unwilling to re⯑member it? when women no longer behave themſelves as wives, do they deſire, or can they expect to be treated [137] as ſuch? Whilſt there is a deſire in every geſture, word and action to pleaſe, all in⯑diſcriminately, can we ſuppoſe there is a ſtrong or powerful attachment to any individual? Let thoſe, therefore, who follow a giddy, thoughtleſs multi⯑tude, through the perpetual round of faſhionable follies, remember, that a⯑muſement is no longer innocent when it interferes with duty; that example can only countenance that guilt which it doth not extenuate, and that public plea⯑ſure is dearly bought which is purchaſed at the expence of private happineſs.

WOMEN, as well as men, are bound by the religion of Chriſt, not only to avoid vice, but the appearance of it: not only to be virtuous, but to ſeem ſo; beſides that, their reputation is of ſo tender a nature, that it is not always in the power even of innocence itſelf to preſerve it. Thoſe who have only been [138] careleſs, are generally cenſured as guilty, and calumny will often puniſh for crimes which have never been committed. There is a great degree of imprudence, there⯑fore, in laying ourſelves open to ſuſpi⯑cion: ſhe, who is ſo indifferent as to affect folly, is in great danger of fal⯑ling a ſacrifice to it; and the wife who is very vicious in appearance, doth not deſerve much leſs blame than her who is ſo in reality. The truly good and virtuous wife, will conſider the honour of her huſband as a precious jewel entruſted to her care, which it is her duty to preſerve free from every ſpot, or blemiſh that might diminiſh its luſtre or impair its beauty.

THE beſt preſervative of female ho⯑nour, therefore, is female delicacy: mo⯑deſty is the hand-maid of virtue, ap⯑pointed to tend, to dreſs, and ſerve her: it is, as it were, a kind of armour, [139] which the ſex ſhould always bear, both to adorn and to defend them; and, when that is laid aſide, they are neither beau⯑tiful nor ſafe.

THERE was a time when the reſerved⯑neſs and modeſty of women exempted them from many conſiderable privileges which they now enjoy; when that un⯑bounded freedom of converſe, which the preſent age allows, was held inconſiſtent with female delicacy; when not the gay companion, nor the lively viſitant, but the good and prudent wife, were eſteem⯑ed the beſt of characters: it would be⯑come thoſe, who have introduced and encouraged this change of manners, to conſider, whether the pleaſures have not interfered with the buſineſs, and the du⯑ties of life been ſacrificed to the imper⯑tinencies of it; whether the matrons of former ages were not, at leaſt, as modeſt, if not ſo well bred, as thoſe who come [140] after them; and whether, what the ſex nath gained in politeneſs, it hath not loſt in virtue? There is, (if I may be allowed the expreſſion) a ſex of ſoul, as well as body, and the diſtinction is as viſible in the one, as in the other. The female mind, as well as form, is naturally more ſoft and delicate; the ſpirits more briſk and volatile; the heart more immedi⯑ately ſuſceptible of pain or pleaſure than our own: as their frame can boaſt of finer harmony, ſymmetry and propor⯑tion, though of leſs ſtrength, firmneſs and activity, in the ſame manner, the ſentiments of the ſofter ſex abound in a peculiar tenderneſs, delicacy and viva⯑city: if they are not ſolid, they are re⯑fined; if they are not correct, they are lively; if they are not juſt and ſerious, they are natural and chearful; to each is imparted by the providence of God that which the other ſtands in need of: man was born to govern, to [141] guard and protect; women to obey, to pleaſe, and to reward. When men, therefore, ſink into ſloth and effemi⯑nacy, and women aſſume a maſculine boldneſs and audacity, they are acting contrary to the deſigns of nature, and of God; and can never be the ob⯑jects of eſteem or approbation, much leſs of love or affection. Whilſt, like neighbouring monarchs, they are care⯑ful to remain in their own territories, and do not encroach on each other's borders, they will be reſpected as law⯑ful ſovereigns: but when, like uſurpers, they invade the rights and privileges of each other, they will be treated as ſuch; and whilſt they are employed in the conqueſt of kingdoms which do not belong to them, will be deprived of their own.

PASS we on, then, to that beſt ce⯑ment of domeſtic happineſs, mutual for⯑bearance and complacency; and theſe, per⯑haps, [142] like conſtancy and fidelity, are, in ſome meaſure, more neceſſary on the part of the wife, than of the huſband.

THOSE who have the management and direction of affairs, whatever ſta⯑tion, buſineſs or profeſſion they are en⯑gaged in, muſt meet with various croſſes, misfortunes and diſappointments: the ways of this life are, at beſt, but rugged and uneven; briars and thorns ſpring up on every ſide of us: and, even the moſt flowery and delightful paths are full of danger; man, therefore, as moſt able, is appointed to perform the journey. The greateſt part of the world are forced to gain their living by the ſweat of their brow: the toil and labour of providing for his houſhold, of acquiring what is neceſſary and convenient, falls to the lot of the induſtrious huſband. Too well we know, that in an evil and cor⯑rupt world, the beſt intentions, and the moſt honeſt endeavours of the beſt men [143] may be fruſtrated; loſſes, vexations and troubles are perpetually ariſing: ſuch accidents, and ſuch we are every day liable to, will ſower the ſweeteſt diſpoſitions, throw a gloom over the chearfuleſt face, and fill the firmeſt heart with anguiſh and diſquietude. How then, is the good and virtuous wife, the partner of his joys and ſorrows, to behave in the hour of diſtreſs? Is ſhe to reproach his melan⯑choly, to inflame his paſſion, to embit⯑ter his diſquietude? or, is ſhe, on the other hand, to endeavour to calm his ſorrows and ſooth his affliction, to con⯑ſider the wounds of adverſity which pain him as received in her ſervice, the diſ⯑quietude which he feels, endured for her ſake? Is ſhe not to give way to that pe⯑tulancy or anger which appears in him? to eſteem it, not as the natural inmate of his breaſt, but as an importunate, intrud⯑ing ſtranger, brought thither by misfor⯑tunes and diſappointments: the greater, therefore, his ſorrows are, the greater [144] ſhould be her care to remove them; her tenderneſs ſhould encreaſe in proportion to his diſquietude, her forbearance to his warmth, her complacency to his un⯑eaſineſs: her ſmiles are to make amends for the frowns of the world, and her love and kindneſs to compenſate for its hatred and ingratitude.

BUT, all thoſe branches of conjugal duty, which are above enumerated, muſt proceed from that great ſource of happi⯑neſs, true and genuine affection. Love, as I obſerved to you in a preceding diſcourſe, is the active, enlivening, invigorating principle, which muſt ſet in motion the whole circle of relative duties; with⯑out this, neither child nor father, ſervant nor maſter, can acquit themſelves well and faithfully, in the diſcharge of their duty: but, if in them it is requiſite, in that which is now before us, it is indiſ⯑penſible: in them it muſt preſide and [145] direct; but in this, it muſt itſelf operate conſtantly, ſteadily and invariably. But it often happens, that indifference holds the place of affection; and that thoſe, who ſhould be moſt ſolicitous about each other's welfare and happineſs, are moſt careleſs of it: a ſtate ſo unde⯑ſirable, is an emblem of that natural ſleep we ſo often experience, when the ſoul of man is benumm'd and ſtupified, when nature performs her office and operations with heavineſs and reluctance. Inſtead of being ſurprized, therefore, that ſo many are unhappy, it ſhould rather raiſe our admiration to find ſo few. When we reflect on the inconſiderable number of thoſe who are joined by love and affec⯑tion; when we conſider, that half the world are united by ambition, pride, ſelf-intereſt, force or artifice, how is it poſſible they ſhould be bleſt? Shall we not rather wonder to ſee the chain ſo durable as it is, when the links which [146] compoſe it are of ſo weak a nature? From the want of, or from the loſs of affection, flow all thoſe cares and jea⯑louſies, all thoſe troubles and animoſities, which break the bands of nuptial har⯑mony, and poiſon the fountain of domeſ⯑tic happineſs: Without this, indeed, fidelity hath no proper ſupport to reſt it⯑ſelf on, prudence, no end to promote, ten⯑derneſs and complacency, no object to em⯑ploy themſelves in the ſervice of; where⯑as, on the other hand, where this is, ſcarce any thing elſe ean be wanted: it improves the charms of beauty where it is, and ſupplies the place where it is not; it commands reſpect and obedience from the obſtinate and perverſe, conſtancy from the moſt inconſtant, diſcretion from the moſt indiſcreet; it poliſhes the indelicate, ſoftens the rude, humbles the proud and haughty; it adds, in ſhort, to the bloom of youth, health and plenty; and gives vigour, joy and plea⯑ſure, [147] even to old age, ſickneſs and ad⯑verſity.

BUT laſtly:

THE good wife ſhould be pious;

Religion is the great bond which links together, and unites every virtue: piety will enſure fidelity, enforce obedience, encourage prudence, increaſe tenderneſs, and double affection. When the duty to a huſband is conſidered, as it ought to be conſidered, as a duty to God alſo, then, and then only, will it be duly and punctually performed: ſhe, indeed, can never be a good wife, who is not a good chriſtian. It is not to be expec⯑ted, that ſhe who pays no deference or reſpect to her Creator and her God, will obey her lord and huſband; or that ſhe will ever ſubmit herſelf to human ordi⯑nances, who neglects the divine: whilſt, on the other hand, ſhe who is pious and religious, will at the ſame time that ſhe [148] is making herſelf amiable in the ſight of man, recommend herſelf to the favour and protection of God. If her huſband is inſenſible of her affection, God will not be ſo; if he forgetteth, God will remember; if he is ungrateful, God will reward her.

To ſum up all, therefore, as I did in the preceding duties, in the character of

SERMON VII. DUTY TO WIVES.

THE gracious providence of God,SERM. VII. which is always anxious for our welfare, and ſolicitous for our preſervation, hath ordained that all thoſe ties and relations in human life, which conſtitute part of our duty, ſhould likewiſe tend to our intereſt and happineſs; and that the ſame love and affection, which make us agreeable to each other, ſhould, at the ſame time, render us amiable in the ſight of God: [154] and amongſt theſe there is not perhaps any which ſeems to demand our grati⯑tude in a ſtronger manner, than that rational and intimate connection which is now before us; the connection of man and wife: an inſtitution, which ſo viſibly carries with it the mark of divine ap⯑probation, and is dignified by the ſanction of the moſt high. It is indeed amongſt thoſe privileges which ſeem moſt peculiarly to diſtinguiſh man from the inferior parts of the creation: whilſt brutes indulge themſelves in the unreſtrained freedom of ſenſual appe⯑tite, and ſatisfy their luſts and deſires without delicacy or diſtinction, man makes uſe of his reaſon to direct his choice, to fix it on ſome favourite indi⯑vidual, there to confine all his cares, and center all his affection, and they two, as the ſcripture expreſſeth it, become one fleſh.

[155]HAVING already therefore treated on the duty of wives to huſbands, I pro⯑ceed now to conſider that reciprocal love, regard, and eſteem, which are due from the huſband to the wife.

Let every one of you, ſays the apoſtle, ſo love his wife even as himſelf.

UNDER the general term of love, we may, I think comprehend the follow⯑ing neceſſary and eſſential branches of this important duty; namely, regard and affection, conſtancy and fidelity, tenderneſs and delicacy, prudence and diſcretion, good-nature and indulgence, care and protection, induſtry and ſobrie⯑ty, piety and virtue.

LOVE, as I took occaſion to obſerve to you, is the great corner ſtone, on which muſt always be raiſed the foun⯑dation of domeſtic happineſs; to form [156] this attachment therefore, it is firſt and above all things neceſſary, that a par⯑tial affection be contracted towards the perſon; and as this muſt depend in a great meaſure on external appearance, the gracious providence of God hath ſo ordained, that the opinions and taſtes of men, with regard to outward forms, ſhould be as various as the forms them⯑ſelves; what ſtrikes one with the idea of beauty may ſhock another by an ap⯑pearance of deformity: thus doth ima⯑gination in this caſe ſupply the place of truth and reaſon, and even the decep⯑tion of our ſenſes contribute to the en⯑joyment of them. The ſame benefi⯑cent power, which produced order out of chaos, and which commands the jarring elements to bring forth harmo⯑ny, hath alſo from the various inclina⯑tions of different minds, and the way⯑ward deciſions of arbitrary fancy, con⯑trived to promote the general and uni⯑verſal happineſs.

[157]IT muſt be confeſſed, that, in the choice of many, too great a regard is paid to external appearances; the luſtre of beauty is apt to dazzle, and the ſprightlineſs of wit is apt to betray; men for the moſt part are ſuch poor architects as to build the ſtructure of domeſtic happineſs on a very weak and tottering foundation, when the pillars which are to ſupport it muſt of courſe moulder and decay; it is a houſe built upon the ſand, the waves of jealouſy and anger break in upon it, the ſtorms of ſickneſs and of age beat upon that houſe, and it falls. Laſting materials ſhould doubtleſs be ſought for, where laſting happineſs is propoſed; qualities and perfections, not glaring but uſeful, not ſhining but ſolid, ſuch as are calcu⯑lated not merely to adorn and beautify, but to ſtrengthen and enrich the edifice.

[158]A PARTIAL and ſtrong attachment therefore to the form and manners, an affectionate eſteem of the qualities and diſpoſition of the woman is abſolutely and indiſpenſibly neceſſary to conjugal felicity: both parties, therefore, I cannot but think, have in this point an indiſ⯑putable right to judge for themſelves, and where they do not, we find by conſtant experience, there is no laſting felicity; nothing indeed can be more unreaſonable than the arbitrary com⯑mands and interpoſition of parental authority in this reſpect; thoſe whom God hath joined let no man put aſun⯑der, and the command when revers'd is perhaps equally binding, thoſe whom God hath put aſunder let no man join; let none pretend to unite thoſe whom different paſſions, ſentiments, tempers, and inclinations ſeem, by nature de⯑ſigned to ſeparate from each other.

[159]FROM this partial affection to the perſon proceeds, and from that alone can proceed, the next great and eſſential virtue in the huſband, fidelity: the want of this doth indeed naturally diſunite the bonds of wedlock, and utterly incapacitate both from the leaſt enjoyment of mutual happineſs, and yet how many amongſt us are unpar⯑donably careleſs and guilty in this im⯑portant article!

INFIDELITY on the part of the huſband is indeed grown ſo univerſal, that its oppoſite virtue is almoſt out of countenance; it is treated as venial by one ſex, and ſubmitted to as unavoid⯑able by the other; the world is ſo com⯑plaiſant as to ſtile it gallantry, and becauſe it is known to be faſhionable, it is not condemned as unlawful: thus vice is palliated with the name of error, and that which is in reality the higheſt diſgrace to our nature, is conſidered as [160] an ornament of it. Cuſtom hath, I know not how, given a kind of ſanction to it on one ſide, and at the ſame time con⯑demned it on the other; as if God had, like man, made his laws with partiality and injuſtice, and that the ſeventh commandment were enjoined only againſt the weaker veſſel; but let thoſe who thus miſerably deceive them⯑ſelves remember, that the ſame ſolemn contract hath engaged both: that if they neglect the obligation, and ſpurn at the command, it is not the injured wife alone who will reſent the infringe⯑ment of it: good men will conſider it as an outrage againſt virtue here; and God will aſſuredly puniſh it as ſuch hereafter.

BUT to affection and fidelity, the good huſband muſt alſo add tenderneſs and delicacy. It is the good-nature and complacency of the hoſt, which makes the pleaſure of the conqueſt; and in the [161] manner of conferring a favour, there is al⯑moſt as much merit as in the beſtowing it. The huſband, therefore, is to conſider not how much, but to whom he gives; not what he ſpeaks only, but to whom it is ſpoken: in his behaviour to his wife, the heart muſt ſeem to follow the hand, and the mind to direct the tongue; he ſhould ſuit that delicacy which he would oblige, and imitate that elegance which he would pleaſe. To a wife, mere civility is coldneſs, and, mere com⯑plaiſance is indifference; to her a more expreſſive kindneſs ſhould add a grace to every word, and a peculiar tenderneſs diffuſe itſelf over every action. It is, indeed, this behaviour alone, which can ſoften and temper the rudeneſs of maſ⯑culine ſeverity, and give a poliſh to the rougher manners of one half of man⯑kind; it is this tender commerce, and this delicate connection, which throws a luſtre over the converſation of the ci⯑vilized [162] world, and conſtitutes in a great meaſure, the moſt elegant and refined pleaſures of human life.

BUT further:

TO love, fidelity and tenderneſs, the huſband muſt likewiſe add, prudence and diſcretion.

HALF the miſeries and diſquietudes, half the interruptions of conjugal peace and domeſtic felicity ariſe from deſires too ardent, and hopes too ſanguine; both parties, at their firſt entrance into the nuptial ſtate, eſpecially in youth, are apt to form to themſelves ideas, very inadequate and diſproportioned to the condition of human life; to entertain deluſive notions of a romantic and vi⯑ſionary paradiſe, where the earth is cloathed with perpetual verdure, the flowers never fade, and the fruits are immortal; but when, inſtead of this, [163] they begin, perhaps in a ſhort time, to feel the thorns ſpringing up under their feet, when they perceive the fruits to wi⯑ther, and the verdure to decay, they are filled with unreaſonable wonder and aſto⯑niſhment; they had accuſtomed them⯑ſelves to look for nothing leſs than unin⯑terrupted health, conſtant ſucceſs, invari⯑able harmony and affection: they ſuffer, therefore, not ſo much from the evil which they have as from the want of that which they have not. At the begin⯑ning of the voyage, the ſky is generally clear, the waters calm and unruffled; but, to conclude from thence, that we are to ſail through life, without ſtorm or tempeſt, is, to the laſt degree, ab⯑ſurd and unreaſonable. It is the duty and the intereſt of both therefore, and eſpecially of him who ſits at the helm, to prepare againſt the worſt, to ſteer the veſſel with all poſſible care and dili⯑gence, and conduct it ſafely into the harbour of peace and felicity.

[164]PROCEED we then to another neceſ⯑ſary branch of the huſband's duty, good-nature and indulgence. In a world ſo full of miſeries and misfortunes, errors and inadvertencies, paſſions and follies, differences both in opinion and practice muſt ariſe, where the connection is cloſe and intimate; mutual complacency and forbearance, therefore, are abſolutely and indiſpenſably neceſſary in the married ſtate; power is never ſo amiable, as when cloathed with meekneſs and hu⯑mility; and the ſuperiority of our own underſtanding will be always moſt evi⯑dent, when it condeſcends to forgive or to relieve the weakneſs of another. When women offend, therefore, they are to be conſidered as women; as beings whoſe power and faculties are not ſo extenſive, whoſe judgment and reaſon are not ſo ſtrong and ſolid as our own; whoſe experience is confined with⯑in [165] a much narrower circle; whoſe un⯑derſtandings are limited and enfeebled by education; who are liable therefore, with the greater eaſe to be ſeduced or impoſed on; not ſufficiently aware of arts which they are themſelves igno⯑rant of; nor upon their guard againſt that guilt, which they never practice.

VANITY and extravagance are the ſtale and trite excuſes for cruelty, in⯑conſtancy, and inhumanity in the worſt of huſbands; and yet, certain it is, that he who is the cauſe ought not to mur⯑mur at the effect; and he who makes his own miſery, hath no right to com⯑plain of it: what ſhall we ſay, if the weeds, which thus overun the garden, are planted there and cultivated too by our own hands? Flattery, too laviſhly beſtowed, will naturally produce that pride which is thus condemned; and that pride enflamed and encouraged [166] will as naturally beget luxury and ex⯑travagance; is it not moſt abſurd then to be ſurpriſed that the idol expects worſhip, when men have taken ſo much pains to raiſe it; or that when they have been at ſuch expence to feed a vice, they ſhould be aſtoniſhed at the ſize and the increaſe of it?

IF the huſband is already poſſeſſed of love, fidelity, tenderneſs, prudence, and good-nature, he will always remember that moſt eſſential part of his duty to his wife, which conſiſts in the care and protection of her, in providing for and maintaining her, as well as his ſitua⯑tion, rank, and circumſtances in life will permit.

THE ſuperior ſtrength, power, and capacities of one ſex, as I have before obſerved to you, were originally de⯑ſigned to protect and preſerve the other: woman is left by nature, weak and de⯑fenceleſs, [167] unable to ſtruggle with the troubles and difficulties, or contend with the fraud and malice of an ill-natured and deſigning world: on man, who is more able, ſhe muſt rely for aid and ſupport; this aid and ſupport, this ne⯑ceſſary care and aſſiſtance, the huſband is bound conſtantly to afford her: he receives her, for the moſt part, from the hands of thoſe, under whoſe wing ſhe had till that time been ſafe and happy; from thoſe whoſe goodneſs he promiſeth to ſupply, and whoſe indulgence he hath ſworn to imitate: he ſnatches her from the boſom of parental tenderneſs to feed and cheriſh her in his own: as he hath taken her therefore from one protection, it is incumbent on him to provide her with another: to give her, without ſelfiſhneſs or reluctance, as her indiſputable right, a ſhare of all that he hath, of all the good things which God hath pleaſed to beſtow upon him; ſhe [168] hath an undoubted claim to all his joys and pleaſures, and he hath no right to withhold any thing from her, but his ſorrows and misfortunes.

WITHOUT ſome degree of ſobriety, vigilance, and aſſiduity, a man cannot provide the neceſſaries and convenien⯑cies of life for himſelf; and the diffi⯑culty will of courſe increaſe, in pro⯑portion to the number of thoſe he is to take care of: diligence and frugality therefore are in a huſband, qualities eſ⯑ſentially neceſſary; becauſe the welfare and happineſs of the whole family depends upon him: if he falls, he falls like Sampſon, and drags after him the ruins of the whole building.

BUT, true love and affection is not con⯑fined within the narrow bounds of our own exiſtence; extends itſelf to fu⯑ture times, and lives, as it were, beyond the grave. The good huſband therefore, [169] will think himſelf bound, not only to provide for and maintain the wife of his boſom whilſt ſhe remains there, but alſo when he is ſeparated from her; not only during his own life, but her's alſo: he will endeavour to reſerve, if poſſible, ſuch a proviſion for her future ſupport, comfort and ſatisfaction, as may make her leſs ſenſible of his loſs, but more ſo of his unalterable regard and affection for her.

THE widow and the fatherleſs do, ſurely of all, moſt deſerve relief and commiſeration, and though they ſome⯑times may, yet it is but too certain they do not always meet with it; what is the buſineſs of one, is generally neglec⯑ted by all; men have connections of their own which demand their attention; it is no wonder therefore, that the cries of the widow are not heard, nor her tears regarded: becauſe, the very ſame rea⯑ſon which made one ſo careful of and ſo anxious for her whilſt he lived, is the [170] very reaſon why ſo many neglect her when he is no more: her circumſtance at the beſt, is the lot of anguiſh and diſquietude: with all that the huſband can do, ſhe muſt be wretched; and the leaſt he can do, is to take care that ſhe ſhall not be deſtitute. The pro⯑viſion ſhould be proportioned, moreover, to her ſituation in life; the better ſhe always hath lived, the better he ſhould take care ſhe always ſhould live: the longer ſhe hath been uſed to affluence and plenty, the leſs, no doubt, will ſhe be able to ſtruggle with penury and want: her preſent happineſs, where no proviſion is made, can only contribute to her future miſery; and the joys which are paſt, will embitter the ſorrows that are to come. This, therefore, is a duty which love will always dictate, and gra⯑titude inſpire. It may be ſaid, indeed, by the low and ſelfiſh, that where we do not receive, we are not obliged to pay; that death cancels this and every [171] other bond; but ſurely, to the noble and diſintereſted mind, there is a plea⯑ſure in promoting other's happineſs, even when it is no longer conducive to our own: and it is always more gene⯑rous to beſtow a favour where we can never expect a return for it.

But if frugality, induſtry, and ſobriety are requiſite in a huſband, ſo alſo above all are piety and virtue.

WOMEN are generally reſpected and eſteemed in the world, according to the merit and character of their huſbands: for her ſake therefore, as well as for his own, he ſhould be more than ordinarily careful to preſerve his reputation un⯑ſpotted, and to maintain his honour and integrity inviolable: the world may be ill-natured enough to impute his errors to her advice, and his defects to her example: if he is careleſs, ſhe will be reproached; if he is vicious, ſhe will be [172] condemned; his follies will make her contemptible, and his vices render her unhappy. Thus, the innocence of the one may ſuffer for the guilt of the other; and thoſe who have not committed the crime be involved in the puniſhment of it. If the huſband loves his wife there⯑fore, he will be virtuous and good, that ſhe may be honoured and reſpected: if he loves his wife, he will be pious and religious, that he may make her pious and religious alſo. And to this end, it is highly neceſſary, though it is not al⯑ways attended to, that huſband and wife be as much united as poſſible, with re⯑gard to their religious ſentiments; that they walk together in the houſe of God as friends. Difference of opinion in this important point will naturally create and draw along with it difference in others; and doubtleſs, where happineſs is to depend on union and harmony, we ſhould be careful to remove every poſſible cauſe of diſſention.

[173]To ſum up all therefore, in the cha⯑racter of