ment, even apart from the consideration of its claim to be of divine appointment.

II. The second great relation in which men stand to God, is that of persons to whom he has granted the use, and entrusted the administration, of the bounties of his providence. Hence arise the duties

1. Of Gratitude, which is most due to Him who has given us this fair world with all its ample garniture, supplying us with food and raiment, and rewarding our industry by a manifold return.

2. Of Temperance: for, when he grants the use, he grants not the abuse of his bounties, to the destruction of reason, health, and morals. Hence drunkenness, gluttony, and all immoderate sensuality, are foul violations of gratitude, and of the trust which God has committed to man: and, as he holds man responsible for that trust, they will be visited with his severe displeasure.

3. Frugality for the Divine Economy contains no principle of waste, but every thing is made available for maintaining as great an amount of life and happiness as possible: and man, as the steward of his bounty, is bound to conform himself to his will and example, carefully avoiding all

waste.

4. As every individual is responsible to God for the manner in which he administers his providence in as far as committed to him, so, in a higher degree, KINGS and all MAGISTRATES are

responsible to God for their administration of the more extended trust committed to them. Hence follows their duty, to rule in the fear of God.

III. The next great relation is that of the creature to his fellow-creatures. And in so expressing it I wish it to be understood, that their relation to one another is through their common relation to the Creator: and therefore their duty to one another is through their common duty to the Creator, namely, they should regard one another in a manner conformable to the mind of God, and in pursuance of his wise, benevolent, and equal purposes. Therefore we are bound always to preserve a sacred respect to the rights of all other men: and, since all men are by Him regarded as equally the work of his hands and the creatures of his love, we, to place ourselves in conformity with his just and equal mind, must love our neighbour as ourselves; and, acting on this principle, we will do to every man, as we would desire him, in similar circumstances, to do to us. Hence all hatred, strife, envy, murder, violence, cruelty, malignity, deceit, theft, backbiting, false witnessing, are at once condemned.

IV. There are, moreover, some special relations among mankind, which require to be separately considered. Of these the first is that of parent and child.

I. The Creator having in his wisdom made a provision in nature for the continual propagation

a

and gradual growth of the human species, the birth of a child is to be regarded by the parents as a solemn trust committed to them by God, trust which is connected with so many tender and endearing pleasures, so many amiable affections, and so many domestic comforts, that it is by universal consent regarded as a blessing; but which, while it vests a high authority, implies also a deep responsibility for the right discharge of the duties which are proper to parents. These duties are,

1. The maintenance of the child in a suitable manner, with due attention to its health and comfort.

2. The education of the child, which consists of two parts. The first of these is the formation of its character, by diligent attention to the cultivation of good dispositions, good religious principles, and good habits, and the checking of every vicious tendency by wholesome punishment. This discipline must begin from the very earliest period, and be exercised steadily, not by occasional sallies; above all, a good example must be always exhibited in the parent's own conduct. The importance of this department of parental duty, appears from what has been said with regard to the principles of the human mind in former parts of this work, and particularly in the eighth chapter. The second part of education is the communication of useful knowledge suited to the pros

pects of the child, the cheerful encouragement of all such exercises as may give vigor and elasticity to body and mind, the training of the youth to some trade or other calling, and the teaching of whatever other arts may probably be useful or ornamental in after life, according to the means, rank, and station of the parents.

3. The providing of some settlement, or procuring of some situation in life, suited to their own means, and to the capacity of the child when matured by proper education.

The duty of a child is to obey his parents while under their immediate authority, to render them all honour and respect in after life, and, if they become enfeebled by age or sickness, or reduced by misfortune, to repay the affectionate attention with which they watched over the helplessness of his infancy and the training of his early years, assisting them according to his power and cir

cumstances.

II. Next in order to the relation of parent and child, we shall consider that which subsists between the parents, the relation of husband and wife. This may seem, at first, rather an inverted arrangement, but I have chosen it because this relation is established in order to the preceding, and therefore its obligations cannot be made plain, unless the duties of parents to their children be first understood and kept in view.

The man by his superior strength, courage, and

independence, and by the whole features of his character as compared with that of woman, is evidently destined to command. The woman by her softness, gentleness, modesty, as well as her natural dependency and need of protection, claims to be governed with an affectionate mildness, and is bound to yield a cheerful and unconstrained obedience. And this natural subordination is plainly intended to secure unity of counsel and purpose, lest, by their jarring commands, their authority over their children should be undermined, and their dwelling rendered the abode of hatred and contention, instead of love and peace. Mutual fidelity, particularly that of the woman, but not in any degree excepting that of the man,* is requisite to ensure their mutual interest in the offspring, which require so much watchful care, during the protracted helplessness of infancy and childhood, and even till they reach maturity. By a promiscuous intercourse of the sexes such careful rearing of children would be rendered impossible; many more would be born than could even be provided with sustenance; and the result would be a speedy return to more than savage ignorance and brutality. To prevent this, the

The necessity of this is strongly illustrated in Euripides' Tragedy of Medea. The revenge of Medea in the sacrifice of her children is extreme, but the working of her passions is natural. And certainly it must always discourage a mother's attention, to be so treated by her husband.