be a mirror of God; even a pool can reflect the glorious

sun.

How can we explain the great gulf between masters and servants in ancient times? No doubt in war the prisoners were often spared in order that they might become servants. These captives would probably be treated with insult in remembrance of their former hostility, and they would probably be chained and mutilated as a means of detention. Under these circumstances their spirits would be crushed, and they would be apt to degenerate into natural slaves. This helps us to understand how Aristotle could speak of a slave as an animated tool, and a tool as an inanimate slave; and how he could declare that there is no friendship or justice towards inanimate things, neither towards a horse, nor an ox, nor towards a slave.* If an enlightened philosopher could thus write calmly, the practical treatment of slaves must have been very bad. One fact is enough. The power of life and death over the slaves was for a long time in private hands.

Christianity has done much to take the sting out of service; and especially by furnishing a new motive. The work is to be done not so much as it were to men, but as if to the Lord. It is not to be done so much for the master or the mistress or the wages, as for the Supreme Master, who assigns us our place and our duty in life.

This high motive, while it soothes the irritation of inferiority, increases the sense of responsibility, and makes a servant more anxious to further the interests of em

* Arist. Eth., viii. 11, 6.

ployers, and to guard against their damage and loss. She feels that if she is not careful, the house may be burned; or if she is not vigilant, it may be robbed ; or if she is lax, the children may be corrupted; or if she is wasteful, the family may be embarrassed.

This sensitive feeling of responsibility makes an esteemed and valued servant, and produces this further effect, that many employers who do not prize religion for themselves, are yet constrained to prize it in their

servants.

It is the duty of all Christians to adorn the Gospel, which they profess. Servants have a great opportunity of doing this in the household. When a servant becomes truly converted by God's Spirit, the change must be manifest and impressive. There was the case of Onesimus : his former character was summed up in the one word unprofitable; but immediately on conversion he became profitable. No less interested is the degree, to which this change ennobled him. He was no more as a servant, but above a servant, a brother beloved.

Among the servants of the Bible none holds a more distinguished place than Joseph. His master recognised in him the value of religion; for he saw that God was with him, and made all that he did to prosper in his hand. Hence he placed entire confidence in him, and knew nothing of his affairs "save the bread which he did eat.” This servant, who had been faithful in a few things, was accounted worthy to have charge of many things, and eventually became governor of Egypt.

* A servant being asked to give a proof of her conversion said: "I sweep under the mats now."

St. Paul compresses a volume of meaning into a verse: "Servants, obey in all things your masters according to the flesh; not with eyeservice, as men pleasers; but in singleness of heart, fearing God.” * That expressive word eyeservice brands the ostentatious worker, but the Christian servant can furnish a striking contrast by doing his work heartily as unto the Lord, without any spectators, and yet knowing that his eye is always upon him, measuring at a glance the amount and the manner, and the motive of his work.

Of course, when entire obedience is enjoined, it is not meant that there are no exceptions. Sometimes disobedience is necessary for the servant and salutary for the master. Gibbon tells us of the Emperor Michael III., that, in his midnight revels, when his passions were inflamed with wine, he was provoked to issue the most sanguinary commands; and, if any feelings of humanity were left, he was reduced, with the return of sense, to approve the salutary disobedience of his servants.

Mechanical obedience is a senseless virtue, and may often be dangerous and costly. Witness the following instance: The cardinals came to the door of Bessarian to offer him the chair of St. Peter; but the conclavist refused to interrupt his master's studies. "Nicholas," said he, "thy respect has cost thee a hat and me the tiara."

St. Paul lays down another rule: "Exhort servants to please their masters well in all things; not answering again." It is of course a great excellence in a servant

to please, and very requisite in the little details of domestic life, where small things cause annoyance. At the same time this habit of pleasing may easily be carried too far some servants for their own selfish ends humour their employers,

Four prime qualities in servants are early rising, cleanliness, diligence, and method. A want of early rising would hinder them; a want of cleanliness would render them odious; a want of diligence would accumulate arrears; and a want of method would render their diligence unavailing.

Selfishness especially makes bad servants, for it is their essential duty to think of others, and to minister to others :

"Some there are

Who, trimm'd in forms and visages of duty,

Keep yet their hearts attending on themselves;

And, throwing but shows of service on their lords,

Do well thrive by them."+

Another danger is that of disclosing an employer's affairs, or, in its grosser form, talebearing. In a less civilised state of society this sometimes proved a very dangerous propensity. In the time of Edward VI., the

*"Lear," ii. 2.

+ " Othello," i. I.

Duke of Northumberland was the deadly rival of the Duke of Somerset. He secretly gained many of the friends and servants of that unhappy nobleman. The unguarded Somerset often broke out into menacing expressions against Northumberland; at other times he formed rash projects, which he immediately abandoned. His treacherous confidants carried to his enemy every passionate word which dropped from him, and at length these tale-bearers brought the duke to the scaffold. Prudent servants, who wish to diminish their opportunities of being mischievous in this way, should abstain from looking into papers and letters not their own; and should avoid listening to conversation not intended for them; because secrets are repeated, not always from malice, but from inability to retain, or from desire to astonish.

Some servants unscrupulously use their employers' time and materials. The maid who spends hours in writing letters seems to forget that her time is not her own, but belongs to the master, who pays for it. A secretary or manager is often required to devote his whole time to his work, and why not a servant as well?

Some do a thing badly, on purpose that they may not be asked to do it again. This evasion is not only unconscientious, but it is bad policy. The effect at the time may be that the inconvenience is patiently borne, or that another is employed to do the work, but all this goes to increase dislike to the shirker, and to make the sorrow very small at parting; for such a servant leaves no obliging remembrances behind.

Some dwell upon the inconveniences and disagreeables