yet surely, though general doctrines are amply and enfficiently efficacious, for the particular reformation of all conditions of men. And if, as the writers of - "Virtue's Friend" observes, "a practical acquaintance with the universal virtues, temperance, justice, and benevolence, will lead individuals to the performance of all their particular duties,"* Masters and mistresses may depend upon it, that a religious, or God-fearing servant, will not only watch over them, that they do not exact more than the agreement, and fulfil their agreement, but also watch over them for good, as the apostle hath it. This, my friends, I believe, is the principal reason and cause why the more wealthy and rich among you, cannot find poor members enough to be their servants!

From hence, surely, nothing can be construed as an acknowledgment of any right or property really vested in masters, with respect to servants; neither can it be supposed that the submission enjoined by the apostle, (1 Tim. vi. 1. Titus ii. 9. Coloss. iii. 22. &c.) implies "right of dominion"-a right in the master to exercise such a dominion as that of oppressing others unjustly; that, for instance, of making their servants (or those employed as journeymen, &c.) work what time they please, and at what wages (or hire they chuse to affix, (as shall be noticed presently.) Nay, the reciprocal duty of fathers, is

Essay, or No. 27. p. 22. vol. How the adept in general morals, is better qualified for vicis situdes of station, than he whose more confined views only comprehend particular duties, although he may abide in one unvaried condition, (or uniform tenor of events,) (ibid.) I must leave with these celebrated writers to reconcile if they can.

plainly pointed out by the apostle, to be a prudent moderation of that paternal authority with which they are entrusted; for they are carefully warned against any arbitrary severity. (Coloss. iii. 21.) And a religious servant claims the same attention and regard; feeling that he is free, notwithstanding his contracted service, will take delight in the prosperity of his employer; the slightest indication of a wish or purpose, will give motion to every power he possesses, in order to its completion. He cannot be unfaithful to a cause, which, by grateful sympathy, becomes his own; nay, he will chearfully encounter toil, when the urgency of circumstances, and real necessity requires, for the good of his employer; knowing who never exposes him to them without strict necessity.*

In a note at page 13, 14, (Let. 1,) I intimated a desire to re-consider the objections, or rather to make a few remarks on the "unseasonable," not to say "unreasonable time of your fifth day, for public worship, (ten o'clock of the week day,) &c. In this fore-mentioned first discourse, I cannot say but that I waited in great expectation, that this esteemed itinerant minister might have been led by the Divine influence of the great Spirit to have touched

* I have seen enough of these servants and journeymen, who have been all flattery and obedience, at least pretended so, and thought no time nor labour too much; when, at the same time, they were purloining---robbing their employer, both of their property and time! But not so with a religious servant---no "eye service for him, but "with singleness of heart, serving the Lord,” “Doing as he would like to be done unto," were he the employer, instead of the employed.

upon; and of which my soul hath not been unfrequently exercised, but also I have had frequent struggles and difficulties to encounter with as it respected (the fleshly part-man, and his wisdom) my masters or employers. Oftentimes have I come to your fifth day public assembly through the river, through the fire and water, figuratively speaking; and although I have almost as often met with a gracious salutation of the great Spirit, by some one of the ministering servants of your society, by the word of truth, the holy sriptures, from such texts as these: "I must work the work of him that sent me, while it is day; the night cometh when no man can work." John xix. 4. "Then said Jesus unto his disciples, if any man will come after me, let him deny himself, and take up his cross, and follow me." Mat. xvi. 14. "If I will that he tarry till I come, what is that to thee? follow thou me." John xxi. 22. Yet my soul was not truly satisfied till I heard a discourse by one of your ministers (Susan Hadwen) from the following text: "And in process of time it came to pass, that Cain brought of the fruit of the ground an offer unto the Lord. And Abel, he also brought of the firstlings of his flock, and of the fat thereof. And the Lord had respect unto Abel, and unto his offering but unto Cain and to his offering, he had not respect." (Gen. iv. 35.) Nevertheless, I was in hopes of hearing something on this head, at so particularly favourable a season.

But, perhaps, you, my friends, may urge that this your esteemed itinerant, or visiting friend, was not inspired-was not led by the Holy Spirit to discourse apon these subjects according to my views and ex

pectations; but I might query-was he really inspired-had he any "immediate revelation," with respect; to the discourses I allude to? If I may be allowed to judge, and speak my mind, from his negations— negative style of preaching, and correspondence without controversy; coupled with the indifference to the principles and doctrines of your society, I should say, I think he was not: to say nothing here of the (concerted and) previous determination-not to call the attention of the (then) assembly to you, as a people; and of which he was so earnest, in his discourse, to assure them it was not!

If then it is not the offering, but the manner of the offering,-neither the time nor the quantity ;- if Cain's offering would have been as acceptable to God as Abel's, if his heart had been right towards. God. Verily then, it is not every fifth day nor every first day sacrifice that will be most acceptable to God, if merely the day or time of public meeting: it must be sincerity in the heart;-God looketh at the motive and desire of the heart, more than the outward offering; for there is his altar. And although I am satisfied in a measure as it respects myself, I am nevertheless anxious that this important act of public duty may be put in a clear and convincing point of view. If servants and workmen have a right to fix a price on their labour time, and, although masters may choose whether they give it or not, hath not the servant as much right to be concerned about, and fix a time ("fifth day") in the week for public worship?

I am aware, that if this principle is acted upon te

the full extent, some may say, "the oxen must be stalled in the midst of their labour," "the plough stand still," the counting-houses and shops must be closed in the midst of business, and "the artisans and the anvils cease their reiterated strokes," and all labour and industry struck dumb in the midst of their necessary employ and usefulnes! Be it so; if this public act of worship is equally binding upon all. But this, however, seems not to be allowed, if by what I could make from the following hint thrown out by this itinerant minister, namely, "a servant may worship God, and serve him, when about their master's and mistress's business, in the house, (and in the warehouse too, I presume,) and in the field," &c. Ergo, then this is-is it, a privilege peculiarly and exclusively masters' and mistresses'? O that masters and mistresses did not abuse and neglect this extra privilege and opportunity to work out their salvation, but improve it to the glory of the cause they profess, to the comfort of themselves, and to the equal comfort and happiness of their religious servants, to whom they are indebted for this opportunity of grace, through the mysterious dispensation of providence! For if is not-" the servant equal to his master, and the maiden with her mistress,"-equally bound to the care of their souls, and must equally render an account when they shall give up their stewardship?" Verily, then, the invidious distinction, the slavery and bondage of servitude, is swallowed up in " the kind office of the servants."

However, I cannot help thinking but that your society lay rather too much stress on this fifth day (or working day) of the week, for public wor