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In fuch case reflect if thou never gaveft him as much or more reafon to caft thee off, or at leaft confider thine own infirmities, and how foon, poffibly, thou mayeft give him more juft reason to turn his back on thee. Not that hereby I would infinuate, that we are fo to bear with others under a miftaken notion of friendship, as to countenance any vice, or permit the omiffion of any virtue. And therefore,

VII. I advise that great care be taken in the choice of friends. But it may perchance be asked. What The qualifi qualifications fhould bind this agreement? Solo

cations re

mon hath long fince obferved, that He that walketh quilte in with wife men fhall be wife; but that the com- friendfip. panion of fools fhall be destroyed; which denotes that, if we defign any progrefs in virtue, we must frequent thofe who are eminent examples of it, and avoid fuch fools who make a mock at fin. And,

company in

tion.

As in the choice of friends, fo in the choice of company, let us fix upon fuch as have virtuous and christian prinOf choice of ciples, and who endeavour to fhew the effects of them in their lives and converfations; for, as men converfaof no principles are unqualified for friendship, because they have no foundation to fupport it; fo men that act contrary to their good principles, give but a mean proof of their fincere intentions. Menfceptically inclined may endanger the firmness of our faith, as wicked men may the ftrength of our virtuous inclinations. This main point being fecured, and having fenced against the greatest danger of converfation, we ought to have a peculiar regard to the temper and difpofition of thofe we pitch upon for our conftant companions: for if they have a great deal of paflion, and a little hare of sense, our freedom and friendship will expofe us to vexatious troubles. Let us be never fo much upon our guard, a great deal of fire will fometimes heat us; we may be provoked, and then we are the worfe for fuch companions. It is commendable in the next place to prefer in our esteem those whose learning and wisdom, quicknefs and vivacity, may juftly challenge a regard; fince they must be very agreeable entertainments, when good men of mild tempers are the mafters of fuch abilities. This nearly concerns all good Chriftians. And young

Its impor

tance to

men, when they appear in the world, ought to have a particular regard to it; their future happiness depending fo much onthe qualifications of those they converse youth. withal. It may be, they have received good principles in their education; yet they want practice to confirm the habits of virtue, and courage to refit the allurements of vice, when enticed by wicked companions. Do not we daily fee that they are apt to catch at any thing that indulges and countenances their inclinations? And why? Becaufe, when they want prudence moft, they have leaft of it; for, if they are not by degrees intirely corrupted, yet the horror they ought to have for fin is very much abated by their feeing it frequently practifed. Confequently, fire may as well be taken into a man's Lofom without burning, and pitch touched without defiling, as bad company frequented and delighted 'in, without partaking of the bad effects thereof.

Servants

VIII. The laft relation is that between MASTERS and SERVANTS. The fervant muft fubmit to and do we to their all his mafter's lawful commands; for, though he mrters obe- owes his mafter no obedience against the laws of dience. God, or the laws of his country; yet, when he enters into fervice, he gives up his time and labour by agreement to his master for wages, keeping, and protection, and muft fulfil the conditions upon which he is admitted to ferve: according to that of the apostle, Servants, be obedient to them that are your mafters according to the flesh; notwith grumbling and stubbornness, but with fear and trembling; fingleness of heart, and with good-will doing fervice; confidering, that it is to the Lord, and not unto men. And therefore, although a mafter may be churlish, and use his fervants ill, they must bear with him, and fubmit chearfully; because of the commandment of the Lord, who has promised, and is alfo able to reward them for the fame. So that,

If a fervant would be fo unjust as to waste that time, and Faithful fpare that labour, that is none of his, let him renefs. collect that they are his mafter's by contract, and his mafter ought to have the advantage of them, because fold unto him: therefore it would be as just for a master to detain part of a fervant's wages contracted for, as it is for a fervant to

wafte

waste and mifemploy that time, and spare that labour, that was his master's by contract: for a fervant has no more right to his master's money, than the mafter has a right to his fervant's time and labour: and if the one does not ftand to his bargain, he thereby fets the other at liberty on his part. Moreover, as the intention of all mafters in entertaining fervants is to affist them in their affairs, as they cannot do all things themfelves; therefore they truft others to do what is wanting: or can always be at home or abroad, where their bufinefs may require attendance; therefore they entertain others, to fupply thefe defects. Which ends are not answered, where industry, faithfulness, and honefty are wanting on the fervant's part. The abfence of the mafter is not fupplied, where the fervant does not act, as the mafter would, if he were prefent: and the mafter stays at home to his lofs, if his fervant abroad be falfe in any fhape. Nor must a servant be unjust in behalf of his matter, nor impofe upon the ignorance or want of skill of thofe he deals with; he must no more recommend himself to his master's favour by over-reaching others, than he must be unfaithful to thofe he ferves. His duty is to be as useful as he can; but not to be dishoneft. And as the fervant's duty is to do all the good he can, and no mifchief at all, therefore all wafte and unneceffary profufion is fo much damage to the mafter, and confequently to be avoided; because it is fo much injury done to those, who should be profited by his fervice. He must then, in the abfence of his master, behave as carefully, frugally, and induftrioufly, as he would in his prefence; for to be frugal and industrious in the master's fight, and in his abfence to be profuse and idle, is not only eye-fervice and hypocrify, but falfhood and dishonesty. I with fervants were as much aware of this as they should. Many think it well, if they do not directly defraud their mafters of their money or fubftance; whereas there is little difference betwixt a profuse waste of their mafter's goods or time, and defrauding them of fomething feloniously. Do not their masters pay for their profufion? Which, if it be unreasonable, does not want much of robbery. But of all thefts, the worst is breach of truft; as ferwants having given their faith to be juft and honeft, their vil

Q4

lainy

[Sund. 9. lainy is greater than that of others, who, tho' they steal more, have not bound themselves, as fervants do, to be honest, and to fecure their mafters, to the beft of their abilities from others; and this is the reafon of the law, which makes it treafon for a fervant to kill his mafter during his fervitude.

Nothing is fo neceflary for a fervant, as the reputation of The danger being juft and honeft; and nothing is more cerofdfhonefly. tain to undo them than a bad fame, and the fufpicion of falfe dealing with their mafters. They have nothing to depend upon but the hopes of lying concealed, and that their thefts will never be difcovered; which hopes are yet fo often difappointed, that very few, who have for any time been guilty of this practice, do efcape being found out, which ruins their character; whereas the reputation of fervants is fo valuable, that many mafters will not charge them downright with that fin, who yet are well enough affured that they are guilty: others have caufe to fufpect; but for prudential reafons will not accufe: and others fee it, bat would not irritate too far, and make their fervants defperate by the publication; hoping that they will reform. Therefore, fervants are deceived, if they think that all are ignorant who are filent; and that they are unfufpected, because not charged with difhonefty. This is the rule that hired fervants may measure their fafety by. But indulgence and forbearance would not be difcreetly used by mafters with refpect to them, who are fo moveable and fugitive, as to be always wandering from place to place; who ought not to be borne with for a moment in their wicked devices; but they are proper enough with refpect to fervants of a better rank, who are tied by covenants for a term of time. It may be these reasons may not be received; let fuch fervants then confider, that, whether this discovery be made to men or not, they are open to the eye of God; and their confcience will be always burthened by their falfe practices. The fruits of injuftice may gratify fome vain longing for the prefent; but when that is over, the mind is immediately difquieted at what is paft, afraid of fhame and discovery, and knows that fact must be repented of, before it can be pardoned; which is much more uneafy than the denial of thofe defires could have

been.

been. Thus a false fervant drives a bad bargain, when for fo little profit he gives away the peace and quiet of his foul. Neither let a fervant prefume fo much upon his own good qualifications, as to dare to anfwer again. This in Submision the apoftle's interpretation is adding to the crime to rebuke. of purloining; and St. Peter judges it fo neceffary that a fervant should be patient and meek under the rebukes of a maf ter, that he directs fervants, when they fuffer wrongfully, to bear it with patience, as a thing acceptable to God. But if they are punished or rebuked for a fault, it is not fufficient that they answer not again; for they muft alfo amend their fault, as a proof of their due fubmiffion to their mafter's will for God's fake. And,

Diligence.

Laftly, A fervant muft diligently attend on all the duties of his place; and avoid idleness, floth, gaming, company-keeping, and every other irregular courfe which tends to the prejudice or neglect of his master's bufinefs; because a negligent fervant can never be accounted either faithful or obedient to his mafter. Moderate labour has advantages that fervants do not think on; it makes their neceffary service in time grow eafy; for, as repeated acts beget habits, and things habitual become eafy and familiar to us, fo continued labours, if done with moderation, when ftrength and pains are difcreetly proportioned out, beget activity, which cannot be long idle. So induftry is truly the fervant's intereft, as well as the mafter's; for fuch as have ferved with industry and diligence are fecure of better credit and more fuccefs in their after-life. By this we may account why many fervants when they become mafters, fucceed ill, notwithstanding their defires of thriving; because they have not industry, and cannot take thofe pains that are truly neceffary in their station. Skill and good husbandry will not do without great industry in our feveral ways, which will not come when called for, but must be laid up before by ufe; and experience teaches, that the better fervants are to their mafters, the better they will fucceed when they manage their own affairs: and thefe qualifications are attained by ufe: when the mind is fufceptible of impreffion, and pliable, and the limbs will bend to their work, this is the time of making induftry and laboureafy

to

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