MASTER AND SERVANT.

We are careful how we treat our equals—very careful how we treat our superiors. Do we think seriously enough of our treatment of inferiors? We ought to think of this, for their sake and our own—for their sake, because they are so much under our own influence; for our own sake, because we deserve just such treatment from those above us as we give to those beneath us? Do any try to escape the latter inference by denying the premises and saying that they are their own masters and ask no favors from any one? This will not do, nor will any petulant rhetoric change the solemn facts of the Divine government. We all have superiors as well as inferiors; in some points we are all masters, in some points all servants.

It is the law of God certainly, that there should be inequalities of gifts, and from these diverse gifts, whether of talent or opportunity or both, come varieties of place and influence. There is no such thing as perfect equality in the universe, except in the mathematician’s calculus, or the metaphysician’s theory. Neither God nor man has ever made two things exactly alike, and the diversity that appears between two blades of grass from the same stalk, or two needles from the same mechanism, is of course greater as we rise in the scale to creatures, so various and complex in faculties and discipline as mankind. Think not, however, that this inequality favors pride on the one hand, and sycophancy on the other. The Creator has more wisely adjusted the checks and balances of his government. In some respects, he has made every man dependent upon his fellows. The greatest sage needs to learn something from the peasant, and to receive much from his toil. The king must serve the country which he professes to rule, and the best wisdom of his counsellors must serve the throne. The merest glance at society round us shows an endless gradation of varied service. The ablest lawyer is quite as much bound to devote his talents to his client’s cause, as his client is bound to requite his labor. The merchant prince, creditor to many, has creditors also of his own. He that is called in the Lord, being a servant, is the Lord’s freeman; likewise also, he that is called, being free, is Christ’s servant. In some sense, then, every man is a servant, and in some sense, too, every servant is a master, or in something commands.

Is not this arrangement well? The fact that it is so essential to the Divine government would prove this; but can we not see its good fruits? The difference of relation calls out the various faculties of our being, and life, like nature itself, teaches us to use our eyes and minds by looking and striving above, below, and around. If we would bring out the skill and strength of the hand, we must lift up, as well as hold on, and so, by dealing with things high and low its muscles are pliant and strong. It is the same with all our powers, and there is no man, who is thoroughly educated or brought out, who does not obey as well as command. The motto of the Black Prince, “Ich Dien,” “I serve,” is written on every true man’s standard, and no man is fit to rule who has not learned to obey.

Society in all ages, and especially in our own, has been testing this truth, and nothing is more obvious now than the general striving after a truer adjustment of mutual service. It haunts us at every turn. In the topic of work and wages, it is the problem of the political economist,—in the relation of people and ruler, it agitates every government on earth,—in the question of master and servant, it comes home to every family. Our position towards it now is a very simple and practical one. Carrying out our plan of treating home duties, we come now to the treatment of inferiors, especially those of our own household, or the relation of masters and servants.

We start with a clear principle, that defines at once the sentiment that belongs to this relation. Both parties have the same essential nature, and we use the term inferiors simply as denoting the fact of service, and the attendants of that fact. The servant may be, and often is, a better man than his master—sometimes a wiser one. Yet his position, in a very obvious sense, is inferior, and whilst having privileges of his own, he is subject in his sphere of service to his master’s orders. This subjection implies no surrender of moral dignity. The service should be given as from man to man, and so received; and the difference of position affects the office, and not the moral worth of the parties. Even the bond servant, according to St. Paul, is not to be deprived of his moral dignity, but is to be treated as under God a serving brother. As much as this is asserted now by the moralists of slavery, such as Dr. Thornwell and his school, who maintain that purchase does not make the buyer owner of the slave, but merely of his labor. Surely less than this position, which is so speciously assumed to justify bond-service, should not be allowed to the servant who is freely such. Let the service be what it may, and implying whatever lowliness of gifts, so long as it can be honestly rendered, it implies no degradation; and a good servant is morally to be respected as much as his master. Premising this, and remembering that whatever is said of one kind of service has a bearing upon all kinds, we are ready to look practically upon the duties of the relation.

It is most profitable for us, in addressing a community who employ so many people in their homes and business, to treat the subject chiefly as it bears upon masters or employers, although in doing this the duty of servants must needs be implied. This is implied, certainly, in the position which we lay down at starting, when we say, that it is the master’s duty first of all, to have in himself the fidelity which he requires from his servant. Here both parties meet, and are called to be trusty. The best examples and the plainest reasonings establish this ground. Does a great commander, like Washington, send an officer or soldier upon some difficult expedition, he asks of his inferior to be true to the principle which he accepts, and his whole tone and manner says, “I serve the country in my way, and so do you under my orders and in your way.” Our Saviour himself cherished the very allegiance which he required of his followers; nay, he grounded its obligation upon the very nature of the Divine mind, when he bade them work, while it is day, and said, “My Father worketh hitherto, and I work.” Whenever a master or employer takes lower ground than that of mutual trust, he puts himself below his servant. If he professes only to follow his own caprices, and yet asks his servant to be faithful, he exacts fidelity, whilst he cherishes caprice, and so in the moral scale takes a place below his inferior.

He thus fails of setting the true example of trustiness to his servant, and of having, by due fellow feeling, proper consideration for him. He is like the harsh creditor in the parable, who, having first been a reckless defaulter to the king, after having begged forgiveness for the enormous debt of fifteen millions, turned at once upon his poor fellow-servant, took him by the throat, and had him cast into prison for the paltry sum of about fourteen dollars. He was a treacherous man, and so could neither reasonably demand fidelity, nor have fellow feeling for honest misfortune. His lot is due to every man who repudiates his solemn responsibility to God and his neighbor, yet insists upon utter deference from those beneath him in a capricious tyranny, which is far beneath faithful service. Every household should learn the lesson, and wherever its most favored members do not feel the solemn obligations of life, and live for objects beyond their own caprices, they are rebuked by their very exactions, and should be shamed by the very fidelity they ask. A true family will set this matter right by teaching practically, that no wealth, nor station, nor elegance, nullifies responsibility, and its daily method will prove that the doctrine of stewardship is accepted in parlor and chamber before it is preached to the basement and attic. In fact, no true man will be content with being less useful than his servants, and certainly many an affluent and high-minded master meets an amount of responsibility, and does an amount of labor, chiefly mental, perhaps, compared with which the round of domestic service is light. He is in his way trusty, and may well ask his inferiors to be so. It is this spirit only that will effectually procure the service we need, and provide domestics who will be friends instead of mere hirelings; helpers in the care of our children, instead of debasers of their speech and manners; specimens of the good servant, who, says an old author, “is one that out of a good conscience serves God in his master, and so hath the principle of obedience in himself.”

Stating thus a duty common to both parties, we pass on to a second point, pressing more directly upon one of them, however, and carrying out the idea already presented. The apostle’s words urge it best when he says: “Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.” It is probably needless to urge this point here in its external sense, and insist upon giving fair wages and punctual payment. It may be important for some persons, however, who are so absorbed in their own comfort as to be almost unaware that poor people can suffer from a cause to themselves so trifling, to be reminded that, in dealing with the poor, small sums affect great interests, and that great wrong is done by overlooking the value of a few days of time or wages to people in their employ. A dollar withheld for a week from a needy seamstress, may be a greater harm than the non-payment of thousands to creditors rolling in wealth.

But there is a higher sense of just and equal due. Character is a great thing, and quite as much to servant as to master. Character in service should be sacredly respected, and it is shamefully wronged when men pass sweeping judgment upon a whole class because they have been duped by a portion, or, when in a feeble good nature, they are as tolerant of falsehood as truth, of fraud as honesty. There is, indeed, sad want of veracity and fidelity in the class most frequent in our domestic service—the class by religion and associations almost a distinct caste in our nation. There is also among them much kindness and industry—sometimes wonderful self-sacrifice, and, with all their failings, their place could not well be supplied. The greater their ignorance and obtuseness, the more need of training them to a sense of right by setting a bounty upon good character. It is a foul wrong to commend the thievish or lazy, in order to be rid of them, or withhold due name to the faithful, in the hope of retaining their services. Certainly the ages in which loyalty was the crowning virtue have abounded in examples of devoted service, and our own anomalous and unsettled times are not without countless instances of like temper. Now, as of old, the apostle’s word is remembered by many: “Whatsoever ye do, do it heartily as unto the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance. But he that doeth wrong shall receive for the wrong which he hath done, and there is no respect of persons.”

Just to servants in appreciating their character, we are to yield them due privileges favorable to character. We shall not, then, voluntarily hurt them by their ready disposition to copy their masters’ failings. We shall not then, by our white lies, give them the material which so readily turns black by a little wear. We shall not deal in inuendos and irreverence, that so easily become ribaldry and blasphemy in passing to less dainty lips, nor yield to an excess at our tables, which teaches drunkenness to coarser palates. We shall be unwilling to disturb for our dependents the quiet which we ask for ourselves on the Lord’s Day; and therefore shall dispense with needless feasting or riding on that day, shunning the too frequent error of increasing our hospitality in entertaining guests by the sacrifice of the religious privileges of our servants, and of estimating the social respectability of a church by the number of rational souls who wait at its door in companionship with horses, while lords and ladies sit or kneel on downy cushions at the altar to speak of communion with Him who is no respecter of persons, and of the utter damnation of all the unbelieving and ungodly. The good master, says Thomas Fuller, remembers the old law of the Saxon king Ina: “If a villain work on Sunday by his lord’s command, he shall be free.”

Nor should this regard for the character of servants end in mere negations. They should have the positive influence of a Christian temper in the family, and, when arbitrary creeds do not prevent it, they should have liberty to be present at such family devotions as may be held for the edifying of the household. So do we interpret justice in this relation in its bearing on fortune and character. Some might think our view very defective, from leaving out the element of entire social equality. If by this be meant a recognition of the moral worth of faithful servants, we make the recognition, and deem them the equals of all whom they equal in character. But, if social familiarity be the test of equality, it is answer enough that this is a matter of congeniality or elective affinity, and nothing could be more arbitrary and unjust than to force persons into a familiarity for which their education, tastes, and labors disqualify them. Such a course would comport as little with justice as with mercy.

Mercy,—rest upon that word. We have said that both parties should be trusty, and have urged justice upon the master especially. We now add, that he should merciful.

We are all frail and erring, and need great forbearance for ourselves. Why be unwilling to bestow it on the less favored? We all make some mistakes, and how can we expect the less intelligent to be freer from error? Why be irritated if every thing is not done precisely to our liking? They that forbear threatening may win better service by that fact, for nothing so provokes carelessness and disheartens effort, as the impatience that regards a mistake as a crime, and brands an oversight as an insult.

We ourselves are variable in health, spirits and energy, and must make allowance for the like variation in persons probably less disciplined than ourselves. We may show due consideration without fickleness, and kindness without familiarity. Cruel, indeed, is the wrong that confounds the fidelity that is struggling to do well in spite of temporary illness, with the idleness that wantonly neglects any well-known duty. Some misgivings very kind people may reasonably have in regard to servants in feeble health; and the Christian charity of a community will continue very deficient until they, who render faithful service, are cared for better in private houses or proper institutions in seasons of sickness.

Upon this subject we are apt to speak too arrogantly when we contrast our domestic manners with those of persons burdened with bond servants, and to call him as of necessity a tyrant who may be more than ourselves a protector. In our just condemnation of slavery, remember that much kindness lightens its bonds; and, remembering too, the millions of dollars in legal property which masters have relinquished, when we preach, as we may justly do, stern self-sacrifice to others, learn well that the duty of caring for inferiors has applications quite as solemn under a Northern as under a Southern sky.

It is common, I know, to talk of the ingratitude of inferiors and the thanklessness of mercy. Alas! there is enough in our own hearts to justify misgivings, and when we think how ingrate we are, we may look more with pity than bitterness upon the indifference with which so many receive favors, sometimes making their very constancy the plea of insolent demand. Nevertheless, mercy will not be without reward, and, in due season, will penetrate with its own spirit minds sadly blunted by harsh usage. Hand in hand with judgment and rectitude, it will win here below the promised blessing, and obtain its own beatitude for its giver.

Mercy,—what is it but humanity—love in its downward look, the look with which Jesus went about among men? Looking thus downward, the soul sees a verdure, and rejoices in a genial light and warmth not found in any proud star-gazing: for the best blessing of heaven is reflected upon its lowly gaze. Mercy,—he who comes short of it, comes short of his neighbor and his God. It is the ground of all devotion. The home where it dwells not, dwells without God in the world. More than can be expressed in any act, we need it; even an abiding sentiment, broad as our race, deep as our need. Looking upon a criminal, a blunt preacher said; “There goes John Newton, but by the grace of God.” Says an old divine: “Well may masters consider how easy a transposition it had been for God to have made him to mount into the saddle that holds the stirrup, and him to sit down at the table who stands by with the trencher.” Looking upon our inferior any where, let us have something at heart which says: “Friend, brother, true I am better off in this world’s goods than you, but whether fortune or desert has made the difference, that fact does not decide, and, whether deserved or undeserved, my superiority teaches humility, not pride—responsibility, not arrogance.”

Review now the course of meditation upon the more direct home duties. We treated of ties of nature in speaking of parents, children, brothers and sisters; of ties elective in speaking of husbands and wives, friends; and now we add the last class of elective ties, by passing from relations of equality to that of master and servant. We have cherished through these pages a degree of home feeling together, and in some points our various experiences must have accorded. Such subjects cannot be treated with any sort of fidelity, without touching some deep convictions and sacred remembrances. They have solemnity and also cheerfulness, telling of vast privileges to impress momentous duties.

Thus onward do we go,—not alone, but with companions, superiors, equals, inferiors—all giving and taking influence; if we will have it so, God with us through all and in all. If superiors inflame ambition, let them teach respect; if equals make our enjoyment, let them move our good will; if inferiors tempt our pride, let them kindle our benevolence. We cannot cherish this spirit in vain. A kindly heart will win from the lowly many a blessing, and develope many a power. Among the thoughts that give peace to a man’s dying pillow, none will be sweeter than the remembrance or image of those whose lowly condition he has bettered, and asked no reward of the world. Since Christ has lived, rich indeed has been the heavenly treasure laid up by such compassion towards those who bear the world’s heavy burdens and have few of its smiles. Forgetting them, we forget our Saviour, who made their cause so his own, and we repudiate our share of His blessing upon the faithful servant!