IUSE the term Charity neither in the com mon sense of bounty to the poor, nor in St. Paul's fenfe of benevolence to all mankind, but I apply it at present, in a sense more commodious to my purpose, to fignify the promoting the happiness of our inferiors. Charity in this fenfe I take to be the principal province Q4 province of virtue and religion: for whilft worldly prudence will direct our behaviour towards our fuperiors, and politeness towards our equals, there is little befide the confideration of duty, or an habitual humanity which comes into the place of confideration, to produce a proper conduct towards those who are beneath us, and dependent upon us. There are three principal methods of ing the happiness of our inferiors: promot 1. By the treatment of our domestics and dependants. 2. By profeffional affistance. 3. By pecuniary bounty. CHAP. СНА Р. II. CHARITY. THE TREATMENT OF OUR DOMESTICS AND DEPENDANTS. A PARTY of friends setting out together upon a journey, foon find it to be the best for all fides, that while they are upon the road, one of the company should wait upon the reft; another ride forward to feek out lodging and entertainment; a third carry the portmanteau; a fourth take charge of the horses; a fifth bear the purse, conduct and direct the rout: not forgetting however, that as they were equal and independent when they set out, so they are all to return to a level again at their journey's end. The fame regard and respect; the same forbearance, lenity, and reserve in ufing their service; the fame mildness in delivering commands; the fame study to make their journey comfortable and pleasant, which he, whofe lot it was to direct the reft, would in common decency think him felf felf bound to obferve towards them; ought we to fhew to thofe, who, in the cafting of the parts of human fociety, happen to be placed within our power, or to depend upon us. Another reflection of a like tendency with the former is, that our obligation to them is much greater than theirs to us. It is a mistake to fuppofe, that the rich man maintains his fervants, tradefmen, tenants, and labourers: the truth is, they maintain him. It is their industry which supplies his table, furnishes his wardrobe, builds his houfes, adorns his equipage, provides his amufements. It is not his eftate, but the labour employed upon it, that pays his rent. All that he does, is to distribute what others produce; which is the leaft part of the business. Nor do I perceive any foundation for an opinion, which is often handed round in genteel company, that good usage is thrown away upon low and ordinary minds; that they are insensible of kindness, and incapable of gratitude. If by "low and ordinary minds" are meant the minds of men in low and ordinary stations, they seem to be affected by benefits in the fame way that all others are; and to be no lefs ready to requite them and it would be a very unaccountable law of nature, if it were otherwise. Whatever Whatever uneafinefs we occafion to our domestics, which neither promotes our fervice, nor answers the juft ends of punishment, is manifeftly wrong; were it only upon the general principle of diminishing the fum of human hap.. piness. By which rule we are forbidden, 1. To enjoin unnecessary labour or confinement, from the mere love and wantonness of domination. 2. To infult our fervants by harsh, scornful, or opprobrious language. 3. To refuse them any harmless pleasures. And by the fame principle are also forbidden causeless or immoderate anger, habitual peevishnefs, and groundless fufpicion. CHAP, |