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The same excellent writer not unaptly compares the affections or passions in an animal constitution, to the cords and strings of a musical instrument. If these, though in ever so just proportion to one another, are strained beyond a certain degree, it is more than the instrument will bear. The lute or lyre is abused, and its effect lost. On the other hand, if while some of the strings are duly strained, others are not wound up to their due proportion, then is the instrument still in disorder, and its part ill performed. Nor are all instruments alike. The same degree of strength which winds up one, and fits the several strings to a just harmony and consort, may in another burst both the strings and the instrument itself. Thus men who have the liveliest sense, and are the easiest affected with pain or pleasure, have need of the strongest influence of other affections, such as tenderness, love, sociableness, compassion, in order to preserve a right balance within, and to maintain them in their duty; while others who are of a cooler blood, or lower key, need not the same allay or counterpart; nor are made by nature to feel those tender and endearing affections in so exquisite a degree.

A moderate degree of exercise is favourble to all the faculties, and either seclusion from society, or luxurious idleness, or such continual occupation as leaves no time for contemplation and devotion in retirement, will be found pernicious to

the mind, and subversive of its internal government. On this subject also, I might borrow some good observations from the same noble author, but I prefer to recommend his whole treatise on Virtue, and Rhapsody of the Moralists, which form the second volume of the Characteristics, as containing some of the best and loftiest philosophy, of which our language can boast.

We have seen that virtue and piety go hand in hand, the first being incomplete without the latter, and both being necessary to secure firmness, constancy, benignity, contentment, and good composure of the affections. Thus the day being begun with devotion and gratitude to God, and spent in the calm exercise of duty, the whole faculties being in harmonious subjection to reason, selfish interest balanced by social kindness, and no insatiable desires of earthly things admitted, but the heart being set on God, and pleased and contented with simple wants, a sweet and holy peace will be enjoyed, which is far superior to the most rapturous pleasures of tumultuous and short-lived passion. But some one will say, how rare are such instances of virtuous self-government? I grant that they are very rare. But what follows? Only that the present state of human nature is at the core disordered.

CHAPTER XXIII.

OF DUTIES.

DUTIES are consequent upon relations.

I. The first of all relations is that of the creature to the Creator. The duty consequent on this relation is conformity to the Divine Will.

In the inanimate creation this conformity is maintained by necessity of nature; but where reason is bestowed, with the power of judging of right and wrong, then moral obligation takes the place of physical necessity, and the name of Duty, which is never used in speaking of the inanimate or irrational creation, is applied to the obligation thus arising. Yet in both cases the obligation results from the same relation, namely, that of the creature to the Creator: nor is it at all relaxed in consequence of the rational nature of some of the creatures, but is only maintained by different means, namely, by moral treatment, and principally by rewards and punishments. Conformity to the Divine will is, therefore, the first of human

duties, the source and foundation of all the rest; for all other relations are subordinate to that out of which it springs.

An important part of this duty is that of Patience under trial, and Fortitude under suffering; bowing in all cases with submission to the appointment of Providence, when we cannot by our own diligence remove the distress, and waiting with confiding trust God's time and way of affording relief.

But, unless some means be taken of preserving in man a sense of the duty of conformity to the Divine Will, his relation to an invisible Deity will be little thought of amid the continual solicitations of present and visible objects, and the great and fundamental obligations to the Creator will be sacrificed to some narrower views. For, beyond a doubt, the constant application of the mind, within a limited sphere of thought and action, to objects of present and personal advantage, will, unless from time to time intermitted, overbalance the primary regard which is due to this first and all-comprehensive duty, and render men forgetful even of the important relation from which it follows. Also, unless right notions are entertained of the nature, works, and designs of God, it will be of little use to know generally, that we ought to be conformed to his will, since we shall be in darkness as to what is, or is not, agreeable to his will. It is most desirable that we should have some

sure and infallible guide on this subject, though reason alone, as we have seen, affords, when well employed, a strong and decided light. But even were we once thoroughly instructed, the knowledge would be of little avail, unless, as before, some means were taken, for preserving a sense of the duty continually present to the mind. Hence appears the necessity of these positive enact

ments.

1. That care be taken to cultivate and maintain a right knowledge of the nature of the one true God.

2. That nothing shall be permitted in speech or action, which may tend to destroy that reverential respect, which is suited to the important relation in which we stand towards him.

3. That stated periods shall be set apart, in which every man shall withdraw his mind from the narrow circle of his own avocations in the world, and shall give his thoughts to meditate on God, and on his great designs, and on the allcomprehensive duties which he owes to him, and on that eternal state to which he is destined beyond the present life. At what intervals such stated periods should be fixed, is a question on which we might desire advice from some Being thoroughly acquainted with the constitution of man, and able to calculate so many complicated circumstances. One whole day in seven has been found by long trial a very excellent arrange

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