BOOK III.

PART II.

OF RELATIVE DUTIES WHICH ARE INDETER

MINATE.

CHA P. I.

CHARITY.

I

USE the term Charity neither in the common fenfe of bounty to the poor, nor in St. Paul's fenfe of benevolence to all mankind; but I apply it at prefent, in a fenfe more commodious to my purpose, to fignify the promoting the happiness of our inferiors.

Charity in this fenfe I take to be the principal province

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province of virtue and religion: for whilft worldly prudence will direct our behaviour towards our fuperiors, and politeness towards our equals, there is little befide the confideration of duty, or an habitual humanity which comes into the place of confideration, to produce a proper conduct towards those who are beneath us, and dependant upon us.

There are three principal methods of promoting the happiness of our inferiors.

1. By the treatment of our domestics and dependants.

2. By profeffional affistance.

3. By pecuniary bounty.

CHA P. II.

CHARITY.

THE TREATMENT OF OUR DOMESTICS AND

DEPENDANTS.

A

PARTY of friends fetting out together upon a journey, foon find it to be the best for all fides, that while they are upon the road, one of the company should wait upon the reft; another ride forward to feek out lodging and entertainment; a third carry the portmanteau; a fourth take charge of the horses; a fifth bear the purse, conduct and direct the route: not forgetting, however, that as they were equal and independent when they fet out, fo they are all to return to a level again at their journey's end. The fame regard and respect; the fame forbearance, lenity, and referve in using their fervice; the fame mildness in delivering commands; the fame study to make their journey comfortable and pleasant, which he, whofe lot it was to direct the the reft, would in common decency think him

felf

felf bound to obferve towards them; ought we to fhew to thofe, who, in the cafting of the parts of human fociety, happen to be placed within our power, or to depend upon us.

Another reflection of a like tendency with the former is, that our obligation to them is much greater than theirs to us. It is a miftake to fuppofe, that the rich man maintains his servants, tradefmen, tenants, and labourers: the truth is, they maintain him. It is their induftry which fupplies his table, furnishes his wardrobe, builds his houses, adorns his equipage, provides his amusements. It is not the eftate, but the labour employed upon it, that pays his rent. All that he does is to diftribute what others pro-. duce; which is the leaft part of the business.

Nor do I perceive any foundation for an opinion, which is often handed round in genteel company, that good usage is thrown away upon low and ordinary minds; that they are infenfible of kindness, and incapable of gratitude. If by

low and ordinary minds" are meant the minds of men in low and ordinary ftations, they feem to be affected by benefits in the fame way that all others are, and to be no lefs ready to requite them: and it would be a very unaccountable law of nature if it were otherwife.

Whatever

Whatever uneafinefs we occafion to our domeftics, which neither promotes our fervice, nor answers the juft ends of punishment, is manifeftly wrong; were it only upon the general principle of diminishing the fum of human happinefs.

By which rule we are forbidden,

1. To enjoin unneceffary labour or confinement, from the mere love and wantonnefs of domination.

2. To infult our fervants by harsh, scornful, or opprobrious language.

3. To refuse them any harmless pleasures.

And by the fame principle are alfo forbidden causeless or immoderate anger, habitual peevishnefs, and groundlefs fufpicion.

CHAP.