you. Whichsoever was the case, you are inexcusable if, through extravagance or indolence, you neglect to do it for them: and you are equally so, (for the same plain reason) unless you endeavour with your utmost care and skill, to guard them against all sorts of danger, and secure to them all sorts of happiness, in the world, into which have brought

them.

you

But then, children should also think; (and, as they are extremely apt to forget it, should often call upon themselves to think), Were there any one, for whom I had the same anxiety and solicitude, that my parents appear to have for me; and who had the same obligations to me, that I have to my parents: should I be willing to have all my kindness received with contempt or indifference; to have that person prefer every fancy of his own to my comfort and peace? Should any one ever be put under my direction, shall I be content, that before he can possibly be capable of judging, he should insist on following his own judgment, and pay no deference to mine? Nay, supposing I had faults, many and great ones, would I in earnest be willing to lose all obedience and respect on account of them? Do I not already, notwithstanding all my faults, expect more regard than a little from those, that are younger than myself? Do I not see all parents expect it from their children? All superiors from their inferiors? And shall I not most certainly think hereafter, as they do? Why should not my actions therefore now be suitable to what my sentiments will be then?

A third relation in domestic life is that between masters and servants. Now is it not exceeding natural for each of the former to ask himself, Were I a

servant, as I might have been, should I hold it reasonable to be treated roughly and haughtily, to be blamed or suspected without cause, to have every fault aggravated and treasured up for ever, and little notice taken of my behaving ever so well; to have immoderate labour or attendance exacted, or what is fitting in any kind withheld, or what is due for my service detained from me; to be neglected in sickness or old age, to be exposed without redress to injuries from my fellow servants; to have no instruction in my duty given me, perhaps no opportunity afforded me of learning those great truths of religion, which are the best direction and support through this life, and the only means of being happy for ever in a better? If I should think, and justly think, myself entitled to receive the reverse of this usage, let me be sure to give it; and study to make that subjection, which cannot be a very pleasing state, as tolerable as can be to those, who are in it: for mine would be a very intolerable one, were there none such.

And surely, on the other hand, all servants, in whatever stations, ought to ask their hearts with equal fairness: Would it seem to me fit, were I a master, that my servant should be dishonest or undutiful, quarrelsome or disorderly, negligent or wasteful in my family, when I had covenanted with him for the contrary good qualities, and was bound to pay him a valuable consideration for them? Would I be willing he should betray my secrets, hurt my reputation, corrupt my children; or any way prove my enemy, when I had brought him under my roof to be my friend? Would I be content, he should quit me without reasonable notice; or bear nothing from me, who perhaps must bear much from him;

murmur at every inconvenience, and appear sensible of no advantages? If not; what I should require, that let me do.

But I proceed now to superiors, not in authority, but in rank only; on account of some one or more of the various pre-eminences, that raise men one above another. For these also, and their respective inferiors, have great need to form their conduct first, and try it ever after by this excellent rule.

They, who challenge reverence on account of their years, ought frequently to reflect, how ill they would digest, were they young, that assuming carriage, which they sometimes use; how unjust they would deem it to be treated penuriously and rigidly; to be condemned, and it may be cast off, for mere indiscretions, or even a few grosser faults. But then young people, in their turn, cannot consider too much, and very seldom consider nearly enough, how bitter it would be to them were they already in years, how bitter it will be to them, when that time comes, to have their experience and wisdom slighted, and be objects of dislike and ridicule to every raw and thoughtless creature, perhaps for those very things, which ought to procure them honour and love.

Again, persons of superior quality or wealth should bring themselves down in their imaginations to the middle and lower condition of life: consult their breasts, what degree of respect they would like to pay those above them; what sorts of condescension and subserviency they would think it hard to have exacted from them; what claims of privilege they would judge oppressive and injurious: and let the feelings, which they will thus acquire, and which perhaps will be new to them, regulate their conduct. They should examine well what the real state of the

industrious, the needy, the helpless part of the world often is; then place themselves in it a while; and they would have a strong sense, how criminal it must be in any way to increase their difficulties, how requisite in every way to lessen them. But, at the same time, meaner persons also have full as much occasion to consider, how grievous they would find it, were they in higher stations, to be defrauded and imposed on, how provoking to be complained of without cause, how irksome to be treated with unreasonable requests and expectations; and what a shocking thing it is for them to use such insolence towards their betters, as they would think insupportable, should even their betters use it towards them.

A third sort of pre-eminence without authority is that, which arises from personal accomplishments of mind or body. And here again the rule most clearly directs, those who excel, never to be contemptuous or ostentatious; and those who are deficient, never to give offence by unequal competitions, or marks of envy; for each would account them extremely injurious, were he in the other's place. But let us now go on to the

Second general head, the influence of this precept, where persons are equal, or, however, may be considered as such. And these are chiefly, either near relations, friends, and intimates, or such as have occasional intercourse, in business, in conversation, in matters of party dispute, civil or religious, in subjects of private offence and resentment, in cases that call for good-nature and compassion.

Near relations always claim peculiar affection and regard, but too seldom pay it. Negligence, ill-temper, emulation, mutual jealousy in point of interest or favour, alienate and sour their minds and each

complains of the rest, because none will apply our Saviour's direction to search and reform himself. Intimacies, and what people call friendships, are on the same account perpetually liable to be broken off by disgusts, frequently very groundless ones; and while they last, are very commonly, either insincere and treacherous, or by wrong partialities and compliances, dangerous and pernicious: all which things the plain question, "Would it be right, that we "should be treated as we treat others," might easily prevent. But I proceed to those, who have only occasional intercourse.

In business, every one would think it hard, even to be obstructed and delayed, much more to be overreached or oppressed: whether by taking advantage of law against common justice, or of his necessity, his ignorance, his mistake, his inadvertence, his forgetfulness, or any other way. Every one would be willing to make a reasonable profit of his labour, his goods, or his skill; and unwilling to allow another. more than is reasonable. Every one would expect from his creditor all due forbearance; and more than common forbearance, when circumstances required it. Every one would expect, that they should not become his debtors, who have no prospect of paying; and that they, who, if they will take proper measures for it, can pay, should do it within the time promised. Every one would claim to have proper notice taken of his interests and pretensions, as well as those of other people; nay indeed to have some regard, where there is room for it, paid to his bare inclinations: Therefore all things, whatsoever ye would that men should do unto you, even so do ye unto them. To use even those unfairly, who have used us so, is very bad but to use any one unfairly, because