With respect to apprentices, the contract binds the master not only to give them a comfortable support, or such part of it as the contract specifies, but also to instruct them in his business and profession. They give their time and labour for his art and skill. If he withholds from them that skill for which they agree to serve him; or conceals from them any part of it through negligence or design; or employs them in other business so far, that they have not opportunity to acquire the necessary knowledge of his art, he is guilty of injustice and fraud. He violates the engagement which he made either expressly, or according to the natural understanding of the parties.

With respect to labourers, who in Scripture are called hired servants, justice obliges us to give them the stipulated wages, when they have faithfully performed the promised service. Thus it is enjoined in the law of Moses, "Thou shalt not oppress the hired servant that is poor and needy, whether he be of thy brethren, or of the strangers that are within thy gates; at this day shalt thou give him his hire, (for he is poor and setteth his heart upon it) lest he cry against thee to the Lord, and it be sin unto thee."

And with respect to all servants of every denomination, equity requires, that we treat them with humanity and kindness; that we endeavour to make their service easy, and their condition comfortable, that we forbear rash and passionate language; that we overlook accidental errors, and remit trivial faults; that we impose only such labour as is reasonable in itself, and suitable to their capacity; that our reproofs be calm, and our counsels well timed; that the restraints we lay upon them be prudent and salutary; that we allow them reasonable time for rest and refreshment, for the culture of their minds,

and for attendance on the worship of God; that we set before them a virtuous example, instil into them useful principles, warn them against wickedness of every kind, especially against the sin which most easily besets them; that we afford them opportunity for reading and private devotion, and furnish them with necessary means of learning the way of salvation: that we attend to the preservation of their health, and have compassion on them in sickness; and in a word, that we contribute all proper assistance to render them useful, virtuous and happy.

These are the principal duties comprised in the Apostle's direction, "Ye masters, do the same things, and give to your servants that which is just and equal."

To engage the master in the performance of these duties, let him consider, that whatever worldly distinction there may be between him and those who serve him, they are men as well as he; they are partakers of the same rational nature, and of the same flesh and blood; they are creatures of the same God, and under the care of the same providence. Job felt the force of this argument. "If I despised the cause of my man-servant, or of my maid-servant, when they contended with me, what shall I do when God riseth up? And when he visiteth, what shall I answer him? Did not he that made me in the womb, make him? And did not one fashion us both?"

Let the master also consider, that he himself has a Master in heaven, with whom there is no respect of persons; to whom bond and free are both alike; to whom the servant is as dear as the master; by whom all will be judged with the same impartiality; and from whom each will receive according to his works.

Let him remember, that this heavenly Master, when he was on earth, took on him the form of a servant, and was among his own disciples as one who served; that he hon

oured the lowest conditions in life by appearing in them, and recommended humility, meekness and condescension by his own example; that nothing can raise men to his favour, but pure and undissembled religion; that with this the lowest of the human race are truly honourable; without it the highest are vile and contemptible.

Let us learn then to disregard worldly distinctions, and be solicitous to possess the temper of Christ's divine religion. This teaches us how to behave in every condidition; this affords support in every trouble; this will give patience and fortitude in every trial; this will enable us to close life with hope and joy.

SERMON XLVII.

EPHESIANS VI. 10-17.-Finally, my brethren, be strong in the Lord and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.

THE Apostle, having stated the doctrines and duties of the Christian religion, and proved its truth and importance, subjoins this animated exhortation to constancy and perseverance in it, whatever opposition might arise either from flesh and blood, or from the powers of the kingdom of darkness.

The words now read contain,

An exhortation to fortitude; a warning of the enemies to be opposed; and a description of the armour to be used.

I. Here is an exhortation to Christian Fortitude. "Be strong in the Lord, and in the power of his might."

It is not bodily, but mental strength, which is here intended; for this only can be employed in a warfare with spiritual enemies. We are to be strong in the Lord, or in the belief, profession and practice of his religion; and in the power of his might, or in the grace which is derived from him. We are to "stand fast in the faith, quit ourselves like men and be strong."

True fortitude or courage is a temper or habit of mind, by which we steadily follow the calls of duty, without being deterred by danger, or diverted by difficulty.

It supposes some opposition to contend with. In easy duties we may be obedient; but we discover greatness of mind and strength of virtue only in cases which require self-denial.

This also supposes an apprehension of difficulty. Thus it is distinguished from stupidity, which rushes into danger only because it is blind and thoughtless.

Christian courage is employed in things virtuous and commendable. In this respect it differs from fool-hardiness, which is guided by no principle, but runs into danger through vanity and ostentation.

Real fortitude is a settled and habitual temper, in distinction from those starts of resolution, and flights of zeal, which depend on passion, accident, or some mechanical cause.

It is a virtue founded in a regard to God, and supported by faith in him. Thus it is distinguished from that madness of courage, which is excited by resentment, ambition, avarice and lust; and from that daring contempt and defiance of danger or death, which sometimes attend atheism and infidelity.

It is always to be under the direction of that prudence,