repeat, that had we lived in their times, we should have fallen far short of them, either in moral science, or political dis

cerument.

Turn your eyes now to a different quarter, behold a ruined country, a degenerate people; see, there, the reputed son of a poor and humble mechanic, one who had never swelled the train of the Epicurean, nor lingered in the portico of the Stoic; mark him, the persecuted and despised of men, the clouds of heaven alone sheltering his head; look on a brief life, closed in a felon's death, and admire and adore the beautiful morality of Christ. Truth is simple; the nearer, therefore, we approach simplicity, the more closely are we treading upon truth. Agreeable to this never-failing characteristic, we find the whole compass of our conduct comprised within this easy and intelligible rule-" Whatsoever ye do in word or deed, do all in the name

of the Lord Jesus, giving thanks to God and the Father by him." After this follows (I am extracting at present from Colossians iii.) a succession of moral obligations, which, unlike those I have previously adverted to, are impressed on the mind without the slightest reference to judicial penalties, but only by a systematic allusion to the grand principle on which they all depend: thus, "Wives, submit yourselves unto your own husbands, as it is fit in the Lord"-" Children, obey your parents in all things, for this is well pleasing unto the Lord"-" Servants, obey in all things your masters according to the flesh, not with eye service, as men pleasers, but in singleness of heart, fearing God; and whatsoever ye do, do it heartily, as to the Lord, and not unto men"-" Masters, give unto your servants that which is just and equal, knowing that ye also have a master in heaven." In Ephesians v., where a recapitulation

of similar duties occurs, the same thought is kept in view, though, in part, differently expressed; the union between Christ and his church is proposed as a model for the close connexion between the husband and the wife. In Ephesians vi., children are reminded of the promise contained in the fifth commandment fathers are exhorted to bring up their children" in the nurture and admonition of the Lord"-the relation of master and servant is given in terms closely resembling those we have before quoted.

I will endeavour (by God's assistance) to point out to you, in the present discourse, the important duties which are obligatory on the former; and, to assist in rendering what I have to say more clear, I will consider the subject under two heads; first, as regards the personal treatment of servants by their masters; secondly, touching the example they should propose to them. Now, I will

suppose myself to be addressing a master, and I will venture to ask him such a question as this-Do you conceive there to exist any innate superiority of your own, over the person or persons who minister to your wants or your luxuries? Do you imagine that nature (and when I speak of nature, I mean God), do you imagine that nature, when she formed you both from the dust of the earth, set a seal upon the forehead of each, as much as meaning, this I have formed of a mean and grovelling spirithe is to serve; this of a higher and more exalted quality he is to command!'. Or will you not be ready to admit, that the difference which exists, whatever it may be, is entirely owing, humanly speaking, to fortuitous circumstances, independent of any inherent excellence in yourself? Either birth, which, spite of a fanciful idea that six or seven pure descents from a noble stock, can communicate any moral

is

perfections, will make you neither better nor worse; or property, to acquire which you, or your fathers before you, have risen from the very ranks to which we are now referring; in fact, will you not allow that the line which parts you, merely artificial, imaginary, created by the necessities of society? I will take your reply as affirmative, and I will trouble you a little farther, and ask you another question. Do you understand, that by a peculiar favour, which, as we can perceive no moral ground for the distinction, we are entitled to call a caprice of nature; do you understand, that by a caprice of nature, you are as you are? that, in a bodily sense, perhaps you enjoy a complete and uninterrupted exemption from labour? that when you would walk, you walk? when you would ride, horses are brought to you? when you would take the air with less fatigue, carriages are at your command? that you are trans