erable in his works, and that he has created man as we see him to exist, and bound him by laws which he cannot break, without offending and suffering; and that these laws founded in his own nature, as disclosed by reason, are confirmed by positive revelation. We assume, then, as the basis of moral law, THE WILL OF GOD. It remains to discern how this will applies to human condition.

202. We are aware that in attempting to define moral duty we have to meet and dispose of the question, how can it be reconciled with the goodness of the Deity that he has permitted natural, as well as moral evil? Is it certain that there is natural evil in the world? The operation of general laws of which we have at best a most imperfect knowledge, may seem to us causes of unnecessary suffering. If other animals than man could reason on this subject, and explain all that they find to be inconvenient and painful, it is probable that taking each class by itself, the whole creation might seem to be unwise, and ill ordered. It is more rational to suppose, that in the great system of the universe, governed, as it must be, by general laws, (incomprehensible, as they may be, by finite beings), all things are ordered in wisdom and benevolence. is probable also, that if men were as enlightened as they might be, and may become, by their own exertions, no small part of what they take to be natu ral evil is, in truth, moral evil; for infirmities of body, and mind, are often referred to natural evil. Most of them may be of earthly making. How far these suggestions are well founded, we shall endeavor to show in future pages.

It

CHAPTER XXII.

Moral Duty.

203. We venture to hope, that the fair inferences to be drawn from the introductory matter which has been offered, are the following:

1. That man bears to the created universe, a well defined and necessary relation.

2. That his intellectual and moral nature, distinguishes him from all other animals.

3. That he has an immortal spirit, and is an accountable being.

204. Assuming that these are truths to all rational minds, we proceed to establish the principles of moral action.

1. Man belongs to a system which is undergoing an unceasing change and revolution; and in which nothing, which bears the stamp of animal, or vegetable life, is for a moment stationary.

2. That man's life is divided into two alternating portions, sleep and action. That when not reposing, his mind is ever active, and is so, whether he wills it to be so, or not; that it is active for good, or for evil; for profitable, or for vain purposes: That his bodily structure is active; some portions of it continually so, even without his will, and when he sleeps; and that absolute stillness, when repose is not called for, is unnatural to him. That he cannot remain in any one position without weariness, and the desire of change; that he is necessarily striving to keep what he has, or acquire something new. That he is pressed by wants and desires, which create relations between himself, and the things around him, and between himself, and other similarly constituted beings. Hence the law of his intellectual and material being is action, relating to himself, and to others, and to his Creator.

3. That man is capable of improvement by cultivating his mind, and disciplining his bodily powers; that there are no known limits to his capacity to

improve in those things which tend to his wellbeing.

4. That man is a free agent, and permitted to choose for good or for evil, according to his knowledge; and according to his firmness in conforming to knowledge.

205. If these propositions are denied by any one, no credit is sought with him. To those who admit them, it is intended further to show, that well being, here and hereafter, depends on actions done, and on the motives to actions: That proper actions, founded on proper motives, arise from knowledge of the laws of our being, and from obedience to them; that actions which are wrong in themselves, or which proceed from bad motives, are occasioned by ignorance, which man is capable of preventing, and from disobedience for which he is answerable. No opinion is expressed on the difficult question, whether wrong actions, arising from positive ignorance, are punishable. This, however, is certain, that in this life, all wrong actions, whether arising from ignorance, or wilful disobedience, are followed by suffering. Perhaps those who can enlighten others, and wilfully neglect to do it, may be the proper subjects of punishment. We hope to show that the whole of moral life, whether considered in relation to those who are well or ill informed, depends on two great principles. First: Striving to obtain or hold what is, or seems to be good. Second Striving to be freed from, to avoid, or prevent, what is, or seems to be evil. To these two principles we shall attempt to bring morality, by which we understand nothing more or less, than the mode of acting in human life.

206. The duties enjoined on rational beings,-are, 1. Duties which one owes to himself, and to others.

2. Duties which arise from domestic relations. 3. Duties which arise in the communities of which each one is peculiarly a member.

4. Duties which arise from the political relations of society.

5. Duties which arise between individuals who are of different nations.

6. Duties which are to be performed to the Creator, in obeying his commands, and in rendering that adoration and thanksgiving, which are the reasonable tribute from the created, to the Creator.

In attempting to show what are the rules by which human beings are to be governed in these several relations, we shall take for our guides natural law, (or the law which enlightened reason approves), and revealed law. We shall use all the commentaries on these laws, known to us, which enlightened minds have given to the world, whenever these are applicable to the intended purpose; though without encumbering the pages by quotations or references. We suppose that there cannot be any new thoughts on moral action; and that every thought expressed in this book, and worthy of respect, may be found in some other book.

CHAPTER XXIII.

Human Duties.

INTRODUCTION.

207. From an early stage of youth, up to adult age, the law of nature, and of society is, that the time shall be spent, in preparation for performing the duties which begin, when youth ends. This applies to both sexes, and to all conditions in life. All young persons are, in this respect, apprentices.* There is a beautiful analogy between vegetable, and human life, in early stages. No enduring and valuable fruit tree, springs, at once, from the earth to maturity. It must go through a period of time, when it yields no fruit, and when it is an object of continual care, and attention. Its nature must be considered; the earth around it, must be kept in a

* From the French word apprendre, to learn.

fit state to promote its growth; its useless shoots must be cut off; its diseases, whether generated in itself, or caused by some invading foe, must be met and overcome. It may be let alone, and live, an incumbrance to the land, producing nothing worth gathering; or it may be an object, on which the eye rests with pleasure, which its owner may be thankful for, and rationally proud to show. There is as much difference in the cares, anxieties, and duties, of raising a fruit tree, and bringing a human being to manhood, as the life of man is more precious, than that of a tree. Children are not competent judges of the kind of culture which is best suited to them. When they consider how deeply interested parents are, and must be, in their children, they ought to be assured, that what is required of them to obtain knowledge, must be intended for their benefit. There never was a person who was sorry and mortified that he had spent his time in diligent labor to learn his lessons, and perform the duties, which parents and instructors required. But, how many are met with, who are severely mortified, and painfully sorry, for the neglect of opportunities, in youth! The youthful period, is said by those who have passed it, to be the happy time of life. This is saying what might be, and ought to be, not what is. Are children as happy as they might be? Look into most of the families of the United States, without regard to poverty and riches; what are the hopes, fears, wishes and wants; and what the expressions by word, countenance, voice, and acts, which one there sees, among children? Observe their deportment towards each other, as an index to their thoughts. Notice what they say of each other, as an index to their feelings. See what tearful reluctance there is, in doing what is required to be done. See what ingenuity there is, to escape from labor. What numbers of them are sad, grieved, and ailing. How many of them are ignorant of the proper modes of treating the mere physical being, to keep it in that order, which is but dutiful homage, and just expression of gratitude, to the Creator.

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