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DUTIES WHICH RESPECT OURSELVES.

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BOOK VI.

OF THE VARIOUS BRANCHES OF HUMAN DUTY.

THIS Book is divided into two Parts: the first embraces a consideration of the duties which respect ourselves, and which may be learned in a great measure from an investigation of our active and moral powers. In the Book which treats of these, some remarks are made upou the duty and mode of a proper exercise and control of these powers, which remarks, but for the sake of convenience, might have been reserved to this place, and may be profitably referred to, in connection with the duties that stand somewhat related, and which are now to be described.

The second Part of Book VI. defines the duty of man chiefly with respect to other beings, as it may be learned from the two fundamental Laws of Love-that of love to God, and that of love to our neighbor; from the law delivered by our Savior-"All things whatsoever ye would that men should do to you, do ye even so to them;" from St. Paul's beautiful description of love to our neighbor; from the Ten Commandments; and from the biography of Christ, and of his followers

PART I.

OF THE DUTIES WHICH RESPECT OURSELVES.

INTRODUCTORY REMARKS.

MAN, doubtless, is laid under the most sacred obligations to feel concerned for his own moral improvement and happiness, and to use all proper means to secure and promote them. These are duties which he owes to himself, and the violation of which is peculiarly criminal

134 DUTY OF INTELLECTUAL CULTIVATION.

in him, since he thus so far frustrates the glorious design of his being, by rendering himself unfit for discharging his obligations either to God or to man.

The obligations which more immediately terminate on himself, and which may therefore be styled the duties he owes himself, may be classed under the heads of intellectual cultivation and control; moral progress and reformation; temperance or self-government, and contentment; fortitude; the formation of good habits; prudence, or a suitable regard to his own happiness. The duty of contentment, and the evils opposed to it, are exhibited under the head of the Tenth Commandment: the other duties will now be considered in the order just stated.

CHAPTER I.

DUTY OF INTELLECTUAL CULTIVATION AND CONTROL.

308. THE intellectual powers, in proportion as they are improved, are ornamental to our nature, and qualify us for being serviceable to ourselves, our friends, the community, and mankind. We should therefore be continually solicitous to acquire knowledge, strengthen our memory, rectify our judgment, and refine our taste: by reading good books, and those only; by accurately observing what passes in the world around us; by studying the works of nature, and elegant performances of art; by meditating on the real nature of things, and the causes and consequences of human conduct, as they occur in history and common life; by avoiding frivolous pursuits, trifling discourse, and unprofitable theory; and by losing no opportunity of profiting by the conversation and example of wise and good men.

To neglect the acquisition of wisdom, when the means of it are in our power, is always followed by a bitter, and generally unavailing, repentance.

309. The regulation of our trains of thought will be seen to be our duty, when we reflect that the thoughts are the prime movers of the whole human conduct. All that makes a figure on the great theater of the world, the employments of the busy, the enterprises of the ambitious, and the exploits of the warlike, the virtues which

CONTROL OF OUR TRAINS OF THOUGHT.

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form the happiness, and the crimes which occasion the misery of mankind, originate in that silent and secret recess of thought which is hidden from every human

eye.

310. Too many suppose that thought may lawfully be unrestrained. Passions, they may perhaps admit, require government and restraint, because they are violent emotions and disturb society. But with their thoughts, they plead, no one is concerned. By these, so long as they are not disclosed, no offense can be given, and no injury committed. To enjoy, unrestrained, the full range of imagination, appears to them the native right and privilege of man.

311. Had we to do with none but our fellow-creatures, such a sentiment might be specious; but in the sight of the Supreme Being, thoughts often bear the character of good or evil, as much as actions, and they are especially the subjects of divine jurisdiction, because they are cognizable at no other tribunal.

Again, the regulation of our thoughts is of prime consequence from their direct influence on conduct. Actions are, in truth, thoughts ripened into consistency and sub

stance.

312. Our thoughts are not always the offspring of choice; often they are inevitably impressed upon the mind by surrounding objects. Often they start up, as of themselves, without any principle of introduction which we are able to trace. But after an allowance is made for thought arising under such circumstances, a multitude of cases occur, in which we are no less accountable for what we think than for what we do.

As, first, when the introduction of any train of thought depends upon ourselves, and is our voluntary act; by turning our attention toward such objects, awakening such passions, or engaging in such employments, as we know must give a peculiar determination to our thoughts.

Next, when thoughts, by whatever accident they may have been originally suggested, are indulged with deliberation and complacency. Though the mind has been passive in their reception, and therefore free from blame, yet, if it be active in their continuance, the guilt becomes its own. They may have intruded at first, like unbidden

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RULES FOR CONTROL OF THOUGHT.

guests; but if, when entered, they are made welcome, and kindly entertained, the case is the same as if they had been invited from the beginning.

Thirdly, we are accountable for those thoughts also, which find admittance into our minds from negligence, from total relaxation of attention, from allowing our imagination to rove with entire license. The consequences of this practice must all be charged to our

account.

313. We are to aim, in governing our thoughts, to take the most effectual measures to prevent the introduction of such as are useless or sinful, and for hastening their expulsion if they shall have introduced themselves without consent of the will. In no article of religion or morals are men more culpably remiss, than in the unrestrained indulgence they give to fancy; and that, too, for the most part, without remorse. Of the innumerable hours that have been employed in thought, how few are marked with any permanent or useful effect! How many have either passed away in idle dreams and frivolous fancies, or have been abandoned to anxious, discontented musings, or to thoughts which have excited irregular and criminal desires! How much time has been criminally wasted in forming chimerical plans of what we could wish to attain or choose to be, if we could frame the course of things according to our desire !

Rules for the Government of our Thoughts.

314. (1.) Study to acquire the habit of attention to thought. It is the power of attention which, in a great measure, distinguishes the wise and the great from the vulgar and trifling herd of men. Acquire the power of fixing your thoughts upon useful and proper objects. Let your thoughts also be made the subject of thought and review. Accustom yourself to make such inquiries as these: "Shall I be the wiser or better for dwelling on such thoughts as now fill my mind? Are they entirely consistent with my innocence, and with my present and future peace?"

(2.) To govern well our thoughts, it is necessary to guard against idleness, which is the parent of frivolous thoughts, of loose imaginations, and inordinate desires.

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The ever active and restless power of thought, if not employed about what is good, naturally and unavoidably engenders evil.

As, therefore, you would govern your thoughts, or, indeed, as you would have any thoughts that are worthy of being governed, provide honorable employment for the activity of your mind. Keep knowledge, virtue, and usefulness ever in view. Let your life proceed in a train of such pursuits as are worthy of a rational, moral, and social being.

(3.) When criminal thoughts arise, call in other ideas to your aid; or resort to some other pursuit than that which now engages your attention, and thus direct your mind from thoughts of an improper character.

(4.) Impress the mind with an habitual sense of the omnipresence and omniscience of God. We are never less alone than when by ourselves; for then He is still with us whose inspection is of greater consequence than that of all mankind. [Beattie; Dr. Blair.]

308. What may be said in favor of the cultivation of our intellectual powers as a duty; and what of the manner in which it may be pursued? 309. How does the regulation of our trains of thought appear to be a duty?

310. What error must here be noticed?

311. How may the erroneousness of this sentiment be shown?

312. How far is thought under our control, and for how much of it are we accountable?

313. What then is the great object at which we are to aim in the government of our thoughts?

314. What rules may be useful for the government of our thoughts?

CHAPTER II.

DUTY OF MORAL PROGRESS, AND REFORMATION. 315. MORAL and intellectual progress is the greatest good which we can desire for ourselves; and, of course, for others also. Hence wisdom and benevolence demand of us that we aim constantly at the moral and intellectual progress of ourselves, and of the rest of mankind. So long as we live, we shall have room to make ourselves wiser and better.

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