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ELEMENTS 
 
 MORAL SCIENCE 
 
 BY FRANCIS WAYLAND, D. D. 
 
 President of Brown University, and Professor of Moral Philosophy, 
 
 ABRIDGED AND ADAPTED TO THE USE OF SCHOOLS 
 AND ACADEMIES, BY THE AUTHOR, 
 
 BOSTON: 
 GOULD, KENDALL & LINCOLN. 
 
 AND SOLD BY THE PRINCIPAL BOOKSELLERS THROUGHOUT 
 THE UNITED STATES. 
 
 1835. 
 
-^ 
 
 \ 
 
 ^ 
 
 b 
 
 
 Entered, according to an Act' of Congress, in the year 1835, ^ 
 
 at the Clerk's Office of the District of Rhode Island, by | 
 
 Francis Wayland. | 
 
 
 SOS TON: 
 
 S. N. Dickinson, Printer, 
 
 52 Washing ton St. 
 
PREFACE. 
 
 In the following work, I have at- 
 tempted to present the more important 
 truths of Moral Science, in such a form 
 as may be useful in Schools and 
 Academies. With this view, it has 
 been not merely abridged^ but also re- 
 written ; the argument in general omit- 
 ted, and merely the result stated ; and 
 the illustrations adapted to the compre- 
 hension of the young. The style, so 
 far as possible, has been rendered sim- 
 ple; and the words and phrases select- 
 ed with special reference to the ordinary 
 language of persons not accustomed to 
 moral speculations. Such at least has 
 
IV. PBEFACE. 
 
 been the attempt. How far it has suc- 
 ceeded, can be learned only from ex- 
 periment. 
 
 To each section and chapter, a num- 
 ber of Questions have been added. 
 These are not designed as aids for learn- 
 mg the text ; but, as exercises for prac- 
 tice, after the text has been learned. 
 They, therefore, sometimes involve in- 
 ferences from the truths stated in the 
 text, and at other times, the practical 
 application of the doctrines taught, to 
 the purposes and business of ordinary 
 life. 
 
 As this work is designed for schools, 
 it may not be amiss to suggest the 
 method, in w^hich, the author supposes 
 it may be most successfully taught. He 
 would advise, that, in general, the text 
 
PREFACE. f. 
 
 be given as a lesson by itself. After 
 this has been learned, the succeeding 
 lesson, may be, the questions which fol- 
 low, with a review of the section to 
 which they refer. In this manner, I 
 think the pupil will be the most likely 
 to exercise his own mind upon the sub- 
 ject, and will thus understand it better, 
 and retain it more perfectly. It is of 
 course understood, that these questions 
 are but a specimen of those which might 
 easily be raised from the subjects pre- 
 sented. A thoughtful instructor will de- 
 rive great pleasure from adding to them 
 from his own reflections. It will also 
 be a useful exercise, for each pupil to 
 furnish questions to be answered by the 
 other members of the class. If the in- 
 s^tructor feel disposed to examine more 
 
ELEMENTS OF MORAL SCIENCE. 
 
 Part L 
 
 CHAPTER I. 
 
 of moral law, of moral action, and of 
 intention. 
 
 Section L 
 Of Moral Law. 
 
 Moral science is the science of moral law. 
 Whenever men observe that two events are 
 so connected together, that, as often as one 
 occurs, the other always follows it, they ap- 
 ply to such a connection the name of law. 
 They also call the first event the cause, and 
 the second the effect. For instance : 
 
 II has been observed, that when water is 
 cooled down to a certain point, it becomes 
 solid, or is changed into ice ; and hence, 
 chemists have laid it down as a law that water 
 freezes at this particular point. Again, they 
 have observed, that, if its temperature be 
 raised to a certain point, it turns into vapor, 
 or boils ; hence they have laid it down as 
 1 
 
2 OF Law. 
 
 another law^ that, at this particular point, 
 water boils ; that is^ thoy mean to inform u^ 
 of the universal fict, that, whenever, under 
 given circumstanees, one event occurs, the 
 other event will also invariably occur. And 
 they say that cold is the cause of the freezing 
 of water, and heat the cause of its boiling. 
 
 But, it is evident, that two events could not 
 be thus mvariably connected, unless there 
 were some power exerted to connect them, 
 and some being, v\ho, at all times, and in all 
 places, exerted this power. Hence the fact, 
 that the laws of nature exist, teaches us the 
 existence of the Supreme Being, the Creator 
 and Preserver of all things. And hence, every 
 change which we see^is a proof of the existence 
 of God. 
 
 And it is also evident, that the Creator has 
 connected events together in this manner, to 
 direct our cow^uct. Thus, having connected 
 a certain decree of heat with the boilino; of 
 water, he intends to teach us, that, if we wish 
 to make water boil, we must raise it to that 
 degree of heat. And thus, in general, since 
 he adheres unchangeably to the laws which 
 he has established, we can never acrornplish 
 any purpose, but by attempting to do it in 
 precisely the way that he has appointed. 
 
 Let us now apply this to morals. Every 
 
OF MORAL LAW, 3 
 
 one knows that he perceives certain actions to 
 be right or wrong. Every one feels, that it is 
 wrong to he, to steal, to murder, to be cruel. 
 Every one knows it is right to tell the truih, 
 to be honest, affectionate, kind and grateful. 
 And, if even a young person will think for 
 a moment, he will perceive, that there are 
 certain results, which always follow these two 
 sorts of actions. If any one do wrong, as 
 for instance^ if he lie, or steal, or abuse 
 another person, he feels a peculiar sort of 
 unhappiness, which is called the feeling of 
 guilt ; he is afraid of being detected, he wislies 
 he had not done it, and if he be detected h.e 
 knows that every one dislikes and despises 
 him for his conduct : And, on the contrary, if 
 he have done right, as, if he have told the truth, 
 been grateful, or have returned good for evil, 
 he feels a peculiar pleasure, is satisfied with 
 himself, and kaows that all men will look upon 
 him with respect. 
 
 Now as these events, and a multitude of 
 others, are thus found connected together, we 
 desia:nate such a connection by the term law. 
 And, as the foundation of this connection is 
 what is called the moral nature of an action, 
 we call the law a moral law. 
 
 As we find these events, namely y)]easure 
 following right actions, and pain following bad 
 actions^ to be invariable^ we know |;hat tliej 
 
4 OF MORAL LAW. 
 
 mnst have been connected together by God 
 our Creator and our Judge. And as he has 
 manifestly connected them together for the 
 purpose of teaching us, we may hence learn, 
 how he wishes us to act. Thus, if God have 
 always connectod pl<?asure with honesty, and 
 pain with dishonesty, it is as plainly his will 
 that we should be honest, as though he had 
 said so by a voice from heaven. If every 
 murderer in a country be punished whh death, 
 it is just as clearly a direction for our conduct-, 
 without any written prohibition, as whh it. 
 
 By thus observing the consequences of ac- 
 tions, we may learn what, in many respects, is 
 the law, or will of our Creator. Besides this, 
 however, we have a revelation of his will made 
 in the Holy Scriptures, in which he both informs 
 us how we should act, and also makes known to 
 us still further the consequences which he has 
 connected with obedience and disobedience. 
 
 These laws, classified and illustrated, form 
 the Science of Moral Philosophy. 
 
 Questions. 
 
 1. Give an example^of some natural law, 
 that is, of some event wliich you see always 
 foUowi g some other event. 
 
 2. Give an example of some moral law. 
 
 3. How do you prove the existence of God? 
 
or MORAL ACTION. O 
 
 4. Give an example of some law by which 
 God iniends to direct our conduct. 
 
 5. Can you remember any instance in your 
 life, in which you have felt \he pleasure atten- 
 ding good actions and tlie pain attending bad 
 actions ? 
 
 6. Why did God connect pain with one 
 kind of actions, and pleasure with anotlier kind 
 of actions? 
 
 7. If you were to attend to these pleasures 
 and pains, would you not know your duty much 
 bettei', and be much happier? 
 
 8. Why do you not attend to them, and act 
 accordingly ? 
 
 9. Do you think you understand what is 
 meant by moral science. Explain h, hi your 
 own lan2;uai{e. 
 
 Section II. 
 Of Moral Action and Intention. 
 
 It may here be asked, what is a moral ac- 
 tion. When any one does any thing o.i pur- 
 pose, we call this an action. 
 
 Bui, both brutes and men do things on pur- 
 pose. Animals frequently injure each otlier, 
 and injure men, with the intention of doing so. 
 
6 OF INTENTION^ 
 
 If however, we compare the actions of brutes 
 with those of men, we shall find that we ob- 
 serve a difference between them. We feel 
 that the brute does not l{:7iow better^ or does 
 not, and cannot know that it is wrong ; while 
 we feel that the man does, or can, know that it 
 is wrong. Now, as the brute cannot distin- 
 guish between right and wrong, we do not 
 consider his action a moral action ; but as the 
 man can make this distinction, we call his 
 action a moral action. 
 
 Again, every one knows that we sometimes 
 do things by accident, as, we may injure a 
 person by throwing a ball, without seeing that 
 he is in the way. In this case, we do not 
 feel guilty, although we always should feel 
 sorry. Our conscience does not accuse us, 
 unless we intended to do harm, or were cul- 
 pably negligent. 
 
 Again, we sometimes intend to do some one 
 a kindness, and it turns out, in the end, that 
 what we have done, is an injury to him. Thus, 
 suppose I send some food to a sick man, and 
 the food gives him pain ; [ regret liis pain, but 
 I cannot disapprove of my act, for I intended 
 to do him a kindness. From these, and such 
 like instances, any one may see, that we al- 
 ways judge of the moral quality of actions by 
 the iateulion* 
 
OF INTENTION, 7 
 
 Our intentions may be wrong in several ways. 
 
 1. Where we intend to injure another. As 
 when we strike a person in anger, or speak 
 against another, for the sake of making other 
 people think badly of him. 
 
 2. Where we intend to gratify ourselves, 
 without any regard to the misery we cause to 
 others. Such is the case, when one person 
 makes sport of another, just for the sake of 
 fun, without having any mahce towards him. 
 We have no riglit to gratify ourselves, at the 
 expense of the happiness of any one else. 
 
 And, in general, we may lay it down as a 
 universal rule, that our intention is wrong, 
 whenever we intend to do any thing contrary 
 to any law of God. This law is summed up 
 in the two precepts, thou shalt love the Lord 
 thy God with all thy heart ; and, as ye would 
 that others should do unto you, do ye even so 
 unto them. 
 
 3. As the moral character of an action is 
 determined by the intention ; if we intend to do 
 wrong, although we may not actually do it, 
 this intention is wicked. And when we really 
 intend to do good, though we may not be able 
 to carry our intention into effect, this intention 
 is acceptable to God. Thus God was pleased 
 with David because he intended to build the 
 temple, though he was not permitted to do it- 
 
8 OF INTENTION. 
 
 Thus the good wishes, and benevolent desires 
 of the poor, may be as much charhy in the 
 sight of God, as the ahnsof the rich. 
 
 4. As a good intention is necessary to a 
 virtuous action, if an action, which God has 
 commanded, be performed without a good in- 
 tention, the act is not virtuous in the sight of 
 God. It is right to do justice to a poor widow. 
 But the unjust judge, who neither feared God 
 nor regarded man, and who avenged the poor 
 widow because she troubled him, did not per- 
 form a virtuous action. His only intention 
 was, to get rid of trouble. Thus a child may 
 do what its parents command, but do it in a 
 bad temper. Though he may do the action ^ 
 he is not an obedient child, unless he does it 
 from good will, and with love to his parents. 
 
 And, finally, every person must have ob- 
 served, that our intentions are very much inliu- 
 enced by our previous feelings. Any one who 
 allows himself to indulge in envious or revenge- 
 ful or malicious feelings, is much more likely 
 to do envious or revengeful or malicious ac- 
 tions, than another person who never suffers 
 himself to indulge in such thoughts. Hence 
 we see, that such feelings, as they lead us to do 
 wrong actions, must, in themselves, be wrong. 
 This is what our blessed Saviour means, when 
 he tells us, that out of the heart proceeds all 
 manner of evlL 
 
questions. 9 
 
 Questions. 
 
 1. Do brutes and men both act ? 
 
 2. What is the great difference between 
 brutes and men ? 
 
 3. Can we influence men, in any way dif- 
 ferent from that in which we influence brutes ? 
 
 4. Can you illustrate this by an example ? 
 
 5. W^hat is the best way of influencing men ? 
 
 6. If men will not be influenced by know- 
 ing that an action is right or wrong, what are 
 they like ? 
 
 7. Do young persons ever act thus ? 
 
 8. Is it honorable or disgraceful to act thus ? 
 
 9. If a person injure us by accident, ought 
 we to feel as if he had done wrong ? If not, 
 why ? Give an example. 
 
 10. If a person intend to do us a kindness 
 and injure us, ougl)t we to feel grateful or dis- 
 pleased ? And why ? Give an example. 
 
 1 1 . Give an example of an action with a 
 bad intention. 
 
 12. Give an example of a wrong action done 
 thoughtlessly. 
 
 13. Do you ever do such actions ? 
 
 14. Give an example of something wrong, 
 when no action is really done. 
 
 15. Give an example of a right action, 
 without any good intention. 
 
 16. Show how people make themselves 
 wicked by indulging in wicked thoughts. 
 
CHAPTER 11. 
 
 OF CONSCIENCE. 
 
 Section I. 
 
 M^at we mean by Conscience ; and how Con- 
 science admonishes us. 
 
 Whenever we do any thing, there must al- 
 ways be something with which we do it. Thus 
 if we walk, we must have legs to walk with. 
 If we see, we must have eyes to see with. If 
 we hear, we must have ears to hear w^ith ; and 
 so of a thousand cases. 
 
 This is equally true of our internal, or men- 
 tal actions. Thus if we think, or feel, we 
 must have a mind, to think or feel with. If 
 we remember, w^e must have a memory, to 
 remember with. 
 
 Now every one knows that he has the 
 power of observing the difference between 
 right and wrong in the actions of men ; and 
 that he also is subject to peculiar feelings, in 
 consequence of the existence of such qualities 
 
01* CONSCIENCE. II 
 
 In his actions. We give the name conscience^ 
 to that faculty which man has, and which brutes 
 have not, by which we make this distinction^ 
 and suffer or enjoy these feehngs. 
 
 If now, we will observe, we shall see, that 
 we are conscious of the feelings of rio;ht or 
 wrong in our actions which respect both God 
 and man. If a boy tell a lie, though no one 
 knows it, or swear, and no one hears him, or 
 break the holy sabbath, though no one sees 
 Lim, he feels guilty of sin against God, and he 
 justly fears that God will punish him. If he 
 steal his neighbour's property, or cheat his 
 play mates, or strike or abuse them, he feels 
 guilty of injuring them, is ashamed to look 
 them in the face, and is conscious that he de- 
 serves to be punished by his parents for his 
 conduct.* 
 
 And hence we say, that conscience is that 
 power of the mind, by which we distinguish 
 between right and wrong in our actions, w^ieiher 
 they have respect to our fellow men, or to 
 God. And, as w^e form the same judgments 
 respecting the actions of other men, as we do 
 respecting our own, we say, that conscience 
 is the power by which w^e distinguish betw^een 
 right and wrong in moral action. J t is by the 
 
 *lt mny be added, that we are consci us of some of 
 these feelings, when we abuse brute animals. 
 
12 HOW CONSCIENCE 
 
 same power that we feel a sort of impulsion to 
 do what we know to be right, and a sort of 
 warning not to do what is wrong ; and also, by 
 which we in the one case feel pleasure, and in 
 the other case feel pain. 
 
 Let us now reflect for a moment upon our 
 feelings respecting right and wrong, that w^e 
 may observe in what manner conscience ad- 
 monishes us. 
 
 1. Suppose we are considering about an ac- 
 tion, in order to decide whether or not we shall 
 do it. Let us take a case. Suppose a child 
 were so wicked as to be angry with his fa- 
 ther, and was considering whether he should 
 strike him. He would probably think, first of 
 all, that his father was stronger than he, and 
 would punish him for it. This would show 
 that it was unwise, for he would lose more than 
 he would gain. But suppose his father was 
 sick in bed, and so weak that he could not pun- 
 ish his child for doing wrong. If the child 
 reflected for a moment, he would feel that it 
 was wrong to strike his parent, and that it 
 made no difference whether his father could 
 punish him or not. And if a child saw^ an- 
 other child strike a sick father, instead of doing 
 him all the good he could, he would say that 
 the child had done a very wicked thing, and 
 that he ought to be punished for it. And if 
 
ADMONISHES US. 13 
 
 lie saw the child, in attempting to strike his 
 father, hurt himself badly, every one would be 
 sorry for liim, but they would all say that it 
 served him right, and that he deserved il. 
 
 Again, suppose a child to feel that it was 
 wrong to strike his father, he would also feel 
 something which seemed to tell him not do it. 
 If he were angry, there would be two kinds of 
 feelings within him. His angry feelings would 
 urge him to do it, and his conscience would 
 say, you ought not to do it. And he would 
 be a bad, or a good boy, just as he obeyed his 
 angry passions, or as he obeyed his conscience. 
 Or, to take another case. Suppose a boy had 
 received some money which was given him to 
 buy play-things for himself. As he was going 
 to the toy shop, he met a poor woman whose 
 children v/ere starving for want of something 
 to eat. His love of play would urge him to 
 buy the play-things. But his conscience 
 would urge him to reheve the poor starving 
 children. A selfish boy would yield to his 
 love of toys, and leave the children to starve. 
 A good boy would yield to his conscience, and 
 deny himself, and give the money to the poor. 
 
 We may learn how conscience admonishes 
 us also, by observing how we feel after an ac- 
 tion has been performed. Thus, take the last 
 case. If a boy had been benevolent^he would 
 
i4 HOW CONSCIENCE 
 
 feel happy, he would approve of what he had 
 done. And if he had seen such an action 
 done by another, he would love him for it, 
 and desire to see him rewarded. And if the 
 benevolent boy, in passing along the street, 
 had found twice as much money as he gave 
 aw^ay to the poor children, every one would be 
 glad of it, and say that he deserved to be le- 
 warded. 
 
 On the contrary, if a boy, instead of be'ng 
 kind to these children, had left thern to perish, 
 or more especially, if he had called them 
 names, or had struck them ; when he went 
 away and thought upon his conduct, he w^ould 
 feel ashamed, sorry and very unhappy, and 
 be afraid that some misfortune would happen to 
 him. And if we should see any one act so 
 wickedly, we should feel a dislike to him, we 
 should not wdsh to associate w4th him, and 
 should say that he deserved to be punished. 
 
 This is one great reason why persons who 
 have done wrong are so fearful, and cowardly ; 
 and why those who have done well are so much 
 bolder. He who has done wrong knows that 
 he deserves to be punished ; and hence he is 
 afraid that every body is going to punish him. 
 He who has done w^ell, knows that he deserves 
 to be rewarded, and hence he is afraid of no 
 one. 
 
p 
 
 ^DMONI S HE S U &. IS 
 
 And this is one reason, why those who have 
 done wrong are so commonly found out. He 
 who has done wrong is afraid and ashamed, 
 and he shows it in his coimtenance, and his 
 actions; and the more he tries to conceal it, 
 the more clearly he discovers it. Thus the 
 Bible tells us, the wicked is snared in the work* 
 of his own hand ; and though hand join in 
 hand, the wicked shall not go unpunished. 
 
 Questions. 
 
 1. It is said that if we do any thing, we. 
 m^ust have something to do it with. Give ex- 
 amples of this. 
 
 2. How do you know that you have a con- 
 science ? 
 
 3. When you disobey your parents, how do 
 you feel I 
 
 4. When you sin against God, how do you 
 feel ? 
 
 5. What is it that produces these feelings ? 
 
 6. When you do well, and obey God, how 
 do you feel ? 
 
 7. What is it that produces these feelings ? 
 
 8. Have brutes any such feelings ? Why ? 
 
 9. When you have been thinking whether 
 or not you should do some particular wrong 
 act, have you never feU something teUing you. 
 you ought not ? What was it that forbade you ?. 
 
16 IMPROVEME^NT AND ABUSE 
 
 1 0. When you have been thinking about do- 
 ing a good action, have you not felt something 
 urging you to do it? What was it that urged 
 you to do it? 
 
 11. Do you not feel displeased with per- 
 sons who lie, and steal, and act cruelly ? What 
 makes you feel thus ? 
 
 12. When a boy has done wickedly, does 
 he feel as happy when he comes home as 
 when he has behaved well ? Give an ex- 
 ample. 
 
 13. Why is wicked conduct so easily found 
 out? 
 
 14. Why are people so afraid when they 
 have done wrong ? 
 
 15. Why are good people so often happy, 
 when they come to die ? 
 
 16. Why are bad people so often misera- 
 ble, when they come to die ? 
 
 Section XL 
 
 Of the manner in which we may improve or 
 abuse our Conscience. • 
 
 Every one must have observed, that all our 
 faculties are capable of being improv^ed or in- 
 jured. Some persons of the same age are 
 
OF CONSCIENCEo 17 
 
 Stronger than others. One man is stronger in 
 his arras, and anotlier is stronger in his legs^ 
 And so of our interna] facuhies. One man- 
 has a powerful, and another a weak memory. 
 One has a great facility in writin'j^, and another 
 writes with difScultye And so of a vast vari- 
 ety of cases. 
 
 Now if w^e look at these instances again,, 
 we shall find this to he the general fact 
 respecting tliem. Those facult es are the 
 strongest which are used the most. If one 
 man be stronger than another,, we shall find 
 that he uses his strength more, or, that he 
 works more than the other. He whose occu- 
 pations require the use of his arms, becomes 
 strong in his arms, while he who walks or 
 runs much, becomes strong in his legs. He 
 who uses his memory a good deal, remembers 
 easily, that is, acquires a strong memory ; 
 while he who rarely tries to recollect what he 
 hears or reads, very soon has a weak memory. 
 And thus men have come to this i.eneral con- 
 clusion, that all our faculties are strengthened 
 by use, and weakened by disuse. 
 
 This rule applies to conscience in several 
 particulars. 
 
 1. The more frequently w^e use our con- 
 science in judging between actions as right or 
 wron;£i the more easily shall we learn to judge 
 2^ 
 
18 IMPROVEMENT AND ABUSE 
 
 correctly concerning them. He, who, before 
 every action, will dtliberately ask himself, is 
 this right or wrong, will seldom mistake what 
 is liis duty. And children may do this, just as 
 well as grown persons. 
 
 2. Our conscience is also improved in this 
 respect by reflecting upon virtuous actions^ 
 and thinking upon virtuous character. The 
 more we do this, the easier do we learn to 
 distinguish and avoid every thing that is 
 wrong. It is for this reason that we should 
 reflect much on the perfect character of our 
 blessed Saviour, if we wish to improve our 
 consciences, and make progress in virtue. So 
 young persons should reflect upon the char- 
 acters of Samuel, Joseph, Daniel, in theBible^ 
 and of General Washington and other good 
 men of later times. And of course, on the 
 contrary, we shall weaken our power of mak- 
 ing moral distinctions ; — 
 
 1. If we neglect to inquire into the moral 
 character of our actions. If children or men 
 go on doing right or wrong,just as it happens, 
 without ever inquiring about it, they will at 
 last care but little whether they do the one or 
 the other ; and in many cases will hardly be 
 able to distinguish between them. Every one 
 knows, that cliildren v/ho are taught by 
 their parents to reflect upon thoir actionsj and 
 
OF CONSCIENCir. 19 
 
 distinguish between right and wrong, know 
 much better how they ought to act, than 
 those, whose parents never give them any in- 
 struction on the subject. 
 
 2. And again, we injure our power of judg- 
 ing correctly of moral actions, if we ahow 
 ourselves to witness, or to hear of wickedness, 
 or, if we are in the habit of letting wicked 
 thoughts dw^ell in our minds. If a boy hear 
 another swear, for the first time, he will feel it 
 to be wrong. But if he associate much with 
 him, he will soon care nothing about it, and 
 very soon, will begin to swear himself. The 
 same is the case with lying, cruelty ,^ bad lan- 
 guage, and any other wickedness. This 
 shows us, how careful we should be to avoid 
 all bad company, and never to mingle with 
 those who persist in doing wrong. 
 
 I have mentioned above, that we could all 
 observe in the feeling of conscience, a sort of 
 command, urging us to do what is right. Now 
 this command becomes stronger or weaker^ 
 just in proportion as we use it. For in stance ^ 
 he who is careful always to do what his con- 
 science commands, finds the power of temp- 
 tation over him to be weaker. He who 
 strives always to be just, and never to defraud 
 any one of the least thing, either in play, or 
 in earnest, will find a very strong opposition in 
 
20 IMPROVEMENT AND ABUSE 
 
 his mind, to doing any injustice ; while he^ 
 M who, only occasionally, allows himself to lie 
 
 I or cheat, will find that his opposition to lying 
 
 and dishonesty is gradually growing weaker, 
 and it is well, if he do not, in the end, become 
 a confirmed thief, and liar. 
 
 And it is moreover to be remarked, that 
 both of these last rules, have an effect upon 
 each other. The more we are in the habit of 
 reflecting upon the right and wrong of our ac- 
 tions, the stronger will be our inclination to do 
 right ; and the more scrupulously we do right, 
 the more easily shall we be able to distinguish 
 between right and wrong. 
 
 Once more. I have alluded to the factj 
 that conscience is a source of pleasure and of 
 pain. It is so, in a greater or less degree, in 
 proportion as we use it. 
 
 The oftener we do good actions, the greater 
 happiness we receive from doing them. Do 
 you not observe how happy, kind and benev- 
 olent persons always are ? Do you not ob- 
 serve, that persons, w^ho very seldom do a 
 good action, do it almost without pleasure, 
 while really benevolent and kind people, 
 seem to derive constant happiness, from mak- 
 ing others happy ? And if there is so much 
 happiness to be derived from doing good, we 
 ought to be grateful that God has placed us 
 
OF CONSCIENCE^ 21 
 
 in s: world, in which there is so much good to 
 be done, and in which every one,^ poor as well 
 as rich, young as well as old, may enjoy this: 
 happiness, almost as much as he pleases. 
 
 And on the contrary, the more men diso- 
 bey their consciences, the less pain do they 
 suffer from doing wrong. When boys first 
 lie, or use bad words, they feel guilty, and 
 very unhappy ; but if they are so wicked as 
 to form the habit of doing so, they soon do it 
 without any pain,^and sometimes even become 
 proud of it. This is the case with stealings 
 or any other wickedness. 
 
 At first view, this might seem to be a bene- 
 fit conferred on a wicked person ^ because he 
 thus can do wrong, without so much suffering. 
 But if we consider it a little more attentively^ 
 we shall see that it is exactly the reverse. 
 For, when a person is afraid to do wrong, and 
 suffers in his conscience, in consequence of it,, 
 he will do it rarely and secretly ; but when 
 he ceases to be thus pained, he becomes bold^, 
 and does it openly, and soon meets with the 
 punishment which he deserves. And besides, 
 it is very merciful in God, thus to admonish 
 us by our conscience, when we do wrong. 
 And when we cease to be thus admonished, it 
 is a proof that he has become more and more- 
 angry with uSy and is letting us go on to our 
 
22 IMPROVEMENT AND ABUSE 
 
 destruction without any more warning. And 
 lesides, this stupidity of conscience will last 
 but for a very short tioie. Conscience fj-e- 
 quently awakens in sickness, or on a death- 
 bed. It will assume an infinitely greater pow- 
 er in eternity, than it ever does on earth. 
 And then, if we have lived and died wicked- 
 ly ; it will be a soiu:ce of torment to us for- 
 ever. 
 
 From what we have said, one or two things 
 are plain. 
 
 1. The more frequently we do right, the 
 easier will it be to do rii^ht ; and the trreater 
 pleasure will tlie doing of right give us. The 
 oftener we resist temptation, the easier can 
 we resist, not only this temptation, but every 
 other. And thus, at every step of our pro- 
 gress in virtue, we shall be prepared to be 
 more and more virtirous ; and our characters 
 will become fixed on a surer foundation. 
 
 2. And, on the contrary, the oftener we do 
 wrong, the more difficult is it to resist tenrpta- 
 tion, the more readily do we fall into sin, and 
 with the less remorse do we violate all the 
 monitions of conscience. Hence, the farther 
 we go on in sin, the more difficult is it to get 
 back again, and the less is the hope of our 
 recovery. 
 
 3. And hence we should learn how great is 
 
OF CONSCIENCE. 23 
 
 the importance of resisting every temptation j, 
 and of doing right resolutely, under all possi- 
 ble circumstances. And, moreover, we learn 
 that if we have formed any bad habit, the 
 present is the very best time to break off from 
 it. We cannot delay for a moment without 
 making the case worse ; both by increasing 
 the actual difficulty, and diminishing our 
 strength to surmount it. And, if this be the 
 case with our sins against man, by how much 
 more does it hold, in respect to our sins 
 against God. 
 
 Questions. 
 
 1. It is sa'd, that every faculty of body or 
 mind is improved by use. Give examples of 
 this. 
 
 2. It is said, that every faculty of body or 
 mind is weakened by disuse. Give an exam- 
 ple. 
 
 3. What is the difference between the re- 
 suit of industry and of idleness ? Can you 
 give an example in both body and mind? 
 
 4. if such be the law of God^ what did he 
 mean to teach us ? 
 
 5. What two benefits shall we receive from 
 reflecting on the right or wrong oi our ac- 
 tions ? 
 
24 QUESTION S. 
 
 6. What benefit shall we receive from as- 
 sociating with the good and virtuous ? 
 
 7. What two injuries do we suffer from act- 
 ing without moral reflection ? 
 
 8. What are the consequences of associa- 
 ting with the wicked? Give an example. 
 
 9. Suppose a person disobeys iiis con- 
 science, what are the results ? Give an ex- 
 ample. 
 
 10. Why can good people, that is, those 
 who act well, judge better of moral siihjects 
 than others? Whose advice should we al- 
 ways follow? 
 
 11. If men wish to be happy, how should 
 they act ? 
 
 12. If a person do wrong without feeling 
 the pains of conscience, is it a good or a bad 
 sign ? 
 
 13. What benefit do we receive from the 
 habit of actino; rio;ht? 
 
 14. What injury from the habit of acting 
 wrong? Give examples of both. 
 
 15. When should a person break off from 
 doing wrong ; and begin to act right ? Give 
 an example. 
 
25 
 
 Section III. 
 
 Rules for our Moral conduct. 
 
 Rules to be observed before you resolve to 
 do any action* 
 
 1. Always ask yourself, first of all, is this 
 action right ? To enable you to answer this 
 inquiry^ God gave you a conscience ; and the 
 Holy Bible. If you do not use these means 
 of ascertaining your dutyj you are very wick- 
 ed, and God will hold you guilty. And, al- 
 ways ask this question before you begin ; for 
 after you have begun, or after you are very 
 much set upon doing any thing, it will proba- 
 bly be too late. 
 
 2. Remember what we have said about 
 persons abusing their conscience by not obey- 
 ing it. You have frequently done this, and 
 of course your conscience is not as correct a 
 guide as it ought to be. Hence, in many 
 cases, you may only doubt. Now, when you 
 doubt whether any action is right, you ought 
 never to do it, unless you as much doubt 
 whether you are at liberty to leave it alone. 
 
 3. Make it a settled rule, always to do 
 what your conscience directs, and to leave 
 undone what it forbids. No matter whether it 
 
 3 
 
23 RULES FOR 
 
 be in action, or word, or thought, in public or 
 private, no matter how much you may suffer 
 in consequence of it, always do what you be- 
 lieve to be right. There can no evil happen 
 to you, so great as to do wrong ; and you can 
 gain no good so great, as that which arises 
 from doino; right. No matter who is for you, 
 or who against you, always obey God in pre- 
 ference to every thing else. 
 
 Rules after an action has been performed. 
 
 1. Be in the habh of reflecting upon your 
 actions, and of deciding carefully whether 
 they were right or wrong. This is called self- 
 examination. 
 
 Do this deliberately. It should be done 
 alone, and in retirement. If you do not take 
 time specially for it, you will never do it 
 at all. 
 
 Do it impartially. Try to come to a cor- 
 rect conclusion. Put other persons in your 
 place, and suppose them to act as you have 
 acted, and then ask yourself what judgment 
 you would form concerning them. Place be- 
 fore you the law of God, and the example of 
 Jesus Christ, and see how your actions cor- 
 respond with theirs. It is very useful for 
 young persons to converse on these subjects 
 with their parents and older friends, and ask 
 their instruction and direction respecting ac- 
 
MORAL CONDUCT. 27 
 
 tions, of which they themselves are unable to 
 form a decided opinion. 
 
 Suppose now you have examined yourself, 
 and have come to a decision respecting your 
 actions. 
 
 1. If you have done right, be thankful to 
 God, who has enabled you to do so, and let 
 the peace which you enjoy lead you to re- 
 solve more firmly in favor of virtue. 
 
 2. If your actions have been mixed, that 
 is, if some of your motives have been good, 
 and some bad, try to see how you came to 
 blend them together, and avoid in future the 
 causes which led you into error. 
 
 3. If, upon reflection, you see that your 
 actions have been wrong, 
 
 1. Reflect upon the action till you are sen- 
 sible of its guilt. 
 
 2. Be willing to suffer the pains of con- 
 science. Do not try to forget the subject by 
 doing something else, but be willing to be 
 pained, that you may the more readily avoid 
 doing wrong in future. 
 
 8. Do not forget the subject, until you 
 have come to a resolution, founded on the 
 moral wrong of the action, never to do so any 
 more. 
 
 4. If you can repair the injury you have 
 done, repair it immediately. If you have 
 
28 RULES FOR 
 
 told a lie, go immediately and confess it. If 
 you have taken what did not belong to you, 
 go and restore it. And if restitution be out 
 of your power, go at least and acknowledge 
 your wrong. 
 
 5. As every wrong action is a sin against 
 God, seek in humble repentance his pardon, 
 through the merits of his son Jesus Christ. 
 
 6. Observe the courses of thinking or of 
 acting which were the causes of your offend- 
 ing, and be specially careful to guard against 
 them in future. 
 
 7. Do all this, in humble dependence upon 
 that merciful and every where present Being, 
 who is always ready to grant us all the assis- 
 tance necessary to the keeping of his com- 
 mandments, and, who will never leave us nor 
 forsake us, if W-e humbly put our trust in him. 
 
 From what has been said, we must be con- 
 vinced of the solemn responsibility which 
 rests upon every human being, whether young 
 or old. He is in possession of a faculty, 
 which admonishes him of his duty to God 
 and to man. It is an every where present 
 faculty ; we always hear its monitions when we 
 wish to, and frequently it speaks, when we 
 desire it to be silent. Hence it is, that if we 
 do wrong, we are justly held by our Creator 
 to be inexcusable. And all this is still more 
 
MORAL CONDUCT. 29 
 
 Strongly enforced by the fact, that this con- 
 science, endowed with a tenfold energy, will 
 ever abide with us, and will be a source of 
 pleasure or pain to us throughout eternity. 
 And as young persons have a conscience as 
 well as those that are older, they are just as 
 truly bound to obey it ; and God will as surely 
 punish them if they discbey it. 
 
 Questions. 
 
 1. What is the first question to be asked 
 before we begin to do any thing ? Give an 
 example. Do you act thus ? 
 
 2. When we doubt whether an action is 
 right, what ought we to do ? Give an exam- 
 ple. 
 
 3. Suppose we believe any action to be 
 wrong, wdiat ought to induce us to do it ? 
 
 4. Suppose we believe any thing to be 
 our duty, what ought to prevent us from do- 
 ing it? Give an example. 
 
 5. Do you ever examine yourself, to know 
 whether your actions are right or wrong? 
 
 6. Do you really try to know how to act 
 so as to please God ? 
 
 7. When young persons do not know their 
 duty, how should they try to learn it ? Give 
 an example. 
 
30 QUESTIONS. 
 
 8. Suppose you had given a poor person 
 money, partly from compassion and partly from 
 vanity, what should you try to do next time ? 
 
 9. Suppose a person has told a falsehood, 
 w^hat should he do, if he mean to do right? 
 
 10. What excuse can we make, if we do 
 wrong, since we have a conscience to admon- 
 ish us ? Why ? 
 
 11. Can a man ever get rid of his con- 
 science after death ? 
 
 12. Will our conscience give us pleasure or 
 pam in eternity ? 
 
 13. How must we live, if we wish our con- 
 science to give us pleasure after we die ? 
 
CHAPTER III. 
 
 IS A MAN SURE THAT HE DOES RIGHT W4EN 
 HIS COJVSCIENCE DOES NOT REPROVE HIM? 
 
 We frequently observe that some men are 
 not reproved by their consciences for doing 
 things, for which others feel very guihy. 
 Thus, some persons swear, and say it is no 
 harm, while others would feel very guilty if 
 they did so. Now, how is this to be accounted 
 for; and how does this affect their real guilt in 
 the sight of God ? 
 
 Tl]is is to be accounted for, on the princi- 
 ples we have before stated. We have said 
 that conscience is injured by disobeying its 
 dictates. If a boy swear, and his conscience 
 reprove him, and he do not obey it, it will 
 reprove him less next time, and less still the 
 next time, until it at last ceases to reprove him 
 altogether. But this does not make the thing 
 any less wrong than it was at first. Suppose 
 a man looked at the sim and it injured his 
 eyes, he looks again, and it injures them more, 
 and at last he becomes entirely blind, so that 
 he cannot see it at all. This would not at all 
 prove that the sun did not shine. 
 
82 OP HABll^. 
 
 And hence we see, that since we are allsin^ 
 ners, we may do many things, which we do 
 not perceive to be wrong, that are really very 
 wrong in the sight of God. A wicked ch.ld 
 may not feel it to be wrong to disobey its pa- 
 rents, but this does not render it the less wicked. 
 We generally do not feel guilty for disobeying 
 God, and forgetting all his goodness, but this 
 does not render it less sinful. 
 
 And, thus, since this very stupidity of con- 
 science is a man's own fault, he is not the less 
 to blame on account of it. He will be as just- 
 ly punished for the last sin, for which his con- 
 science did not reprove him, as for the first, for 
 which it reproved him ever so severely. 
 
 And here it may be proper to say a few 
 words respecting habit. 
 
 When a man does a thing very often, he 
 does it very easily, and does it without think- 
 ing, and, at last, it seems as though ha could 
 not hep doing it. You see how soon people 
 acquire the habit of playing on musical in- 
 struments, of using certain words, &:c. 
 
 Th's is the case with moral action. A man 
 by doing good actions, acquires the habit of 
 doing them, so that he does them of course ; 
 and a man in the same manner acquires the 
 habit of doing bad actions, so tliat he does 
 them without reflection* 
 
OF HABIT, 33 
 
 Now the question is this. Does an action 
 become less wrong, because we have acquired 
 the habit of doing it ? 
 
 1 think not. Because if God have forbidden 
 it, our having acquired the habit of doing it, 
 does not aher his command. God has said, 
 thou shaltnot steal, and he will not alter his 
 command. If it be displeasing to him for us 
 to steal, how much more must he be displeas- 
 ed with us for acquiring the habit of stealing. If 
 a person struck you^ and his conscience re- 
 proved him, you would say, that he ought to 
 be sorry for it, and never do it again. You 
 would certainly think it no excuse for him, to 
 stiike you every time he saw you, until his 
 conscience did not reprove him at all. You 
 would say it was wrong to strike me once, how 
 much more, to acquire the habit of abusing me 
 €very time you saw me. 
 
 If this be so, how wicked must it be for 
 people to form those bad habits, which many 
 fall into; and to do wicked actions, without 
 any thought or reflection. 
 
 Questions. 
 
 1. If you compare your actions with the 
 law of God, would you not find that you do 
 many things wliichhe has forbidden, but whicli 
 
34 Q,UESTIONS* 
 
 you do not feel to be wrong ? Give some ex- 
 amples. 
 
 2. Will God call you to account for these 
 actions or not ? 
 
 3. Will such actions be any more excusable 
 than any others ? 
 
 4. Suppose a boy should lie, so that he did 
 not care whether he told the truth or not, 
 would this be any excuse for him ? Why? 
 
 5. Suppose a boy swore once, and his con- 
 science reproved him, and another swore so 
 much that lie did not know when he did it^ 
 which would be the most guilty ? Why ? 
 
 6. Are persons generally better or worse 
 than they suppose themselves to be? Why ? 
 
 7. What does this section teach us respect- 
 ing the importance of forming habits ? 
 
CHAPTER IV. 
 
 OF HAPPINESS. 
 
 Our Creator has formed us with various 
 desires for the different objects around us. 
 The gratification of these desires is called 
 happiness, or pleasure. Thus, we are fond of 
 particular kinds of food and drink, of music, 
 of colors and scenery; these are called plea- 
 sures of sense. We are pleased with reading, 
 and knowledge, with poetry and eloquence ; 
 these are called pleasures of intelle^'t. We 
 are made happy by the society of our friends 
 and relations ; these are called social pleasures. 
 And lasily, we derive happiness from doing 
 ridit and beino; virtuous ; this is called moral 
 pleasure. 
 
 Now, inasmuch as our Creator has made us 
 capable of being made h ippy from all these 
 sources, and has placed all these objects 
 around us, it is evident that he meant us to en- 
 joy them all, that is, to be made happy by 
 tl.eai. Thus, he meant us to derive one soil of 
 happiness from things that we see and hear, 
 and taste ; another, from things that we lead or 
 think about ; another from our friends and rela- 
 
B6 01* HAPPINESSV 
 
 tions ; and another from doing right, and in all 
 things obeying him. 
 
 But, it is always to be remarked, that while 
 all these are sources of happiness, and are de- 
 signed to be such by our Creator, they are 
 manifestly designed to be such only within 
 certain limits. Thus, though the love of food 
 is designed to be a source of happiness, it is 
 found, that, if food be partaken of, beyond 
 a certain quantity, it produces disgust, sick- 
 ness or death. And not only so^ but if taken 
 in improper quantities, it also destroys our ca- 
 pacity for intellectual and moral pleasure. If 
 intellectual pleasures be pursued beyond a cer- 
 tain limit, the power of intellectual gratification 
 is weakened, and if pursued to the utmost^ th^^ 
 result is derangement. And even moral 
 pleasures J as for instance, devotion, may in our 
 present state be ptirsued so far as to injure the 
 health, and produce despondency and distrust^ 
 instead of cheerful, active, and useful piety. 
 
 Hence, while it is true that the gratification 
 of our desire, is human happ'ness, and that the 
 Creator appointed them to be gratified, it is also 
 true^ that human happiness consists in the grat- 
 ification of these desires within such limits as 
 he has prescribed. So soon as we transgress 
 these limits, the result is not happiness, but 
 misery. And hence the greatest happiness of 
 
OF HAPPINESS. 37 
 
 which we are susceptible, is to be found, in 
 subjecting ourselves to the moral, social, in- 
 tellectual and physical laws, which he has 
 ordained ; that is, in all things obeying the 
 holy, wise, just and merciful will of Him who 
 made us. As soon as we begin to pursue any 
 gratification, in a manner, or to an extent, at 
 variance with the laws of our Creator, we al- 
 ways make ourselves miserable. The most 
 unhappy class of persons on earth, are those 
 who live for nothing else but amusement, or 
 without any regard to the Creator's laws. 
 Hence, if persons wish to be happy, they ought 
 to observe several rules. 
 
 1. They ought to be temperate, that is, use 
 no food or drink that does not do them good ; 
 and to partake of proper food and drink, only 
 in such quantity as will be of use to them. 
 When people eat so that it gives them pain or 
 makes them sleepy, they may know that they 
 have been intemperate. 
 
 2. They ought to be industrious. Without 
 labor we soon become weak and sickly ; and, 
 also, without labor, we can never enjoy much 
 pleasure from reading or knowledge. Indo- 
 lence weakens the mind as much as it does the 
 body. 
 
 3. They ought to be studious. I do not 
 mean that every one should employ all his 
 
 4 
 
38 OF HAPPINESS. 
 
 time in study. This would be impossibie^ 
 All I mean is, that every one should regularly 
 give some time, as much as his occupations 
 will allow, to reading and the cultivation of 
 his mind. This will soon become a great 
 source of pleasure, and a great means of use- 
 fulness. It was by employing his leisure hours 
 in this manner, that Franklin laid the founda- 
 tion of his greatness, and raised himself from 
 a poor printer's boy, to the rank of one of the 
 wisest men in the world. 
 
 4. They should be good. That is, they 
 should in every thing strive to serve and obey 
 God. This will give us the pleasure of grat- 
 itude, in addition to that derived from the recep- 
 tion of our daily mercies ; it will give us comfort 
 in trouble, all the pleasure of delightful inter- 
 course with our best Friend, our Father in hea- 
 ven, and the hope of being forever happy 
 when we die. Every one must allow, that 
 really religious people, whether young or old^ 
 are much happier than any other persons. 
 
 5. We should be benevolent ; that is we should 
 seek to make others happy. This is one way 
 of serving God. There is more pleasure in 
 seeing others happy than in seeking to be hap- 
 py ourselves. There is more pleasure in ac- 
 quiring knowledge to be useful, than in merely 
 seeking knowledge for our own happiness. If 
 
(QUESTIONS. 39 
 
 young and old persons would spend half the 
 money in making others happy, which they 
 spend in dress and useless luxury, how much 
 more real pleasure it would give them* 
 
 Questions. 
 
 1. Give examples of the various kinds of 
 human happiness. 
 
 2. How do you know that God meant you 
 to eat apples, or to look at a rainbow, or to act 
 virtuously ? 
 
 3. How do you know that God did not in- 
 tend you to eat the leaves of the apple tree, 
 instead of the fruit? 
 
 4. How do you know that God did not mean 
 you to eat more than two or three apples, at one 
 time ? 
 
 5. How do you know that he meant you to 
 study, but not to study all night ? 
 
 6. How may we know, by the effects upon 
 ourselves, that we have transgressed any law 
 of our Creator? 
 
 7. How ought a person to spend a day if he 
 wished to spend it happily ? Go through the 
 day and illustrate it. 
 
 8. When you act thus do you not find 
 yourself most happy ? 
 
 9. Which are the most desirable, the pleas- 
 ores of sense or of intellect ? 
 
40 QUESTIONS. 
 
 10. Which are most desirable, the pleasures 
 of sense, or social pleasures ? 
 
 11. Which are most desirable, the pleas- 
 ures of sense, or moral pleasures ? Illustrate all 
 these. 
 
 12. What sort of pleasures do brutes enjoy? 
 
 13. Suppose a man derives all his pleasures 
 from his appetites, that is from eating and 
 driiikiiig, &ic.- what is he like ? 
 
CHAPTER V. 
 
 'THE IMPERFECTION OF CONSCIENCE* 
 
 It has already been stated, that conscience^ 
 like all our other powers, is strengthened by 
 use, and injured by abuse. We abuse our 
 conscience, whenever w^e do wrong. And, as 
 it is universally allowed, that all men do wrong, 
 it is evident that the consciences of all men 
 must be imperfect. 
 
 But although w^e have thus rendered our 
 consciences imperfect, the law of God remains 
 the same ; that is, he commands the same 
 things and inflicts the same punishments. He 
 does not alter his laws, because men will not 
 obey them. If a parent told a child not to 
 do something, and the child stopped his ears 
 so that he did not hear, he ought to be pun- 
 ished for doing wrong, just as much as if he 
 had heard, because it was his own fault that 
 he did not hear. 
 
 And if men have become so sinful that they 
 
 do not hear the voice of God, when he speaks 
 
 to them by conscience, and if they are going 
 
 on thus thoughtlessly, sinning against him and 
 
 4^ 
 
42 ■ IMPERFECTrON 
 
 exposing themselves to his condemnation, oar 
 condition would be very miserable, if God did 
 not give us some other light ; age after age, 
 men would become more and more sinful, and 
 w^ould all be without any hope of salvation. 
 Now, that men are actually going on in this 
 manner is, I think, evident from facts. I do 
 not say that there is no moral virtue in man. 
 This would not be true. I say that the law 
 of God requires perfect obedience, in order to 
 claim any reward at his hands. And, I say, 
 that not only do men fail of that obedience, 
 but that they have disobeyed him so much, 
 that they do not even perceive, by the light of 
 conscience, the very duties that he requires of 
 them. 
 
 1. There are many duties to his fellow crea- 
 ^tures and to God, which, man, by his unassisted 
 
 conscience, does not discover. This must be 
 known to every young person, who has read 
 the accounts given by travellers of heathen 
 nations ; especially those given by Christian 
 missionaries. 
 
 2. It is also evident, that where these du- 
 ties are known, men, very frequently, if left 
 to the light of nature, err in respect to the 
 mode in which they are to be performed. Thus 
 the heathen, who acknowledge that they ought 
 to worship God, perform, as acts of worship. 
 
OF CONSCIENCE. 43 
 
 the most disgraceful and abominable rites. 
 While they confess that they ought to love 
 their parents and children, they, not unfre- 
 quently, put them to death, when they are 
 aged or sick. 
 
 3. Men universally admit, that they do not 
 live according to the light which they enjoy ; 
 that is, that they are not as good as they know 
 how to be. This is confessed, both by the hea- 
 then, and also by those who live under the full 
 influence of cliristianity. Every one knows it 
 to be the fad, that men are disposed to violate 
 their obligations to God for the sake of the 
 most transient and trifling gratification. 
 
 Now if this be the fact, if we be thus dis- 
 posed to violate the law of God, and, if, to 
 every violation, he has affixed a most solemn 
 punishment, not only in this world, but also in 
 the other, if he had given us no otlier mode 
 of learning our duty, our condition w^ould be 
 exceedingly hopeless. 
 
 Now as we know^ God to be infinitely mer- 
 ciful, as well as infinitely just, it is surely not 
 improbable that he would give us some addi- 
 tional knowledge upon this subject. He has 
 given abundant proofs that he loves to have 
 his creatures do right ; and also that he loves 
 to see them happy. Both of these facts would 
 lead us to expect some more information res- 
 
44 Q^UESTIONS. 
 
 pecting our duty^ than is made to us by oui* 
 unassisted conscience. 
 
 This additional information is communicated 
 to us, by natural and revealed religion. 
 
 Questions. 
 
 1. Explain what would be the condition of 
 men, If they were left to no other direction than 
 the light of conscience. 
 
 2. It is said, that men, without any other 
 light than conscience, would be ignorant of 
 many duties to God and man. Can you give 
 any example of this ? 
 
 3. It is said, that men, when they know that 
 some duty is to be discharged, do not know 
 how to discharge it acceptably to God. Give 
 examples of this ? 
 
 4. Do you find men generally acting as well 
 as they know how to act? How do you do 
 yourself ? 
 
 5. If God should call you to account for all 
 the actions of your life, which you have per- 
 formed contrary to his will without thinking 
 any thing about it, what would be your 
 condition? 
 
 6. If we are so ignorant and sinful, and God 
 is very kind, and very desirous that we should 
 do right, what should we think it probable that 
 he would do for us ? 
 
CHAPTER VI. 
 
 OF THE NATURE AND DEFECTS OF NATURAL, 
 RELIGION. 
 
 In order to illustrate the nature of natural 
 religion, I will commence with the following 
 supposition. Suppose that any young person 
 had the misfortune to be deaf and dumb, as some 
 children are. Such a child we know could 
 not hear a word that his parents said to him. 
 Suppose that his parents were very wise, just, 
 and kind persons, and that the child knew this 
 perfectly well. Now suppose this child to 
 observe that whenever he did some sort of ac- 
 tions, as, for instance, was angry, mischievous, 
 or dishonest, his parents were displeased, and 
 if he repeated the actions, punished him ; while, 
 if he were kind, obliging and honest, his parents 
 were always pleased and rewarded him. And 
 suppose that he also found, that his parents, by 
 some means, always so contrived, that a good 
 action should be followed by a great deal of 
 happiness to the whole family ; and a bad ac- 
 tion by unhappiness to the whole family. Now 
 suppose all this were invariably to happen^ 
 
46 NATURAL RELIGION. 
 
 such a child would as certainly know what his 
 parents wished, that is, what were the laws 
 of the family, as though he could hear, and 
 they had told him by language. 
 
 Now, this is precisely the case, with what is 
 called natural religion ; by which we mean 
 those notions of their duty to God, and to each 
 other, which men might acquire without the 
 Bible. 
 
 God acts towards all men, as I have sup- 
 posed such a parent to act towards such a 
 child. He has connected happiness with some 
 actions, and misery with some others, if we 
 consider the actions only in respect to our- 
 selves. Thus, he has made us feel the pain of 
 conscience when we do some things, and the 
 pleasure of conscience when we do other 
 things. Besides, he has made some actions give 
 us pain and distress, and others give us pleasure, 
 in our bodies as well as our minds. Every one 
 knows that if he eats too much, it makes him 
 sick. Every one knows how miserable drunk- 
 enness makes a man. Every one knows how 
 a liar is despised by every person. And still 
 more, God has so arranged things in this world, 
 that bad actions make every one else unhap- 
 py, and, that, if bad actions were universally 
 practised, men could not live together. Con- 
 gider for a moment, how unhappy children 
 
NATURAL RELIGION. 47 
 
 liiake their parents, by disobedience, lying, 
 using bad words, and by quarrelling with each 
 other. And ask yourselves, how could men 
 live together, if they were all liars, or all 
 drunkards, or all thieves. 
 
 Now, since God has connected such bad 
 consequences with all these actions, and with 
 a multitude of others, it is as manifest that he 
 wishes us to avoid them, as though he had 
 spoken from heaven, and told us so. And, 
 since he has connected so many good conse- 
 quences with the contrary actions, it is equally 
 evident, that he means us to do the contrary 
 actions. Hence, men, by observing these con- 
 sequences, can learn what God wishes them 
 to do, and what he wishes them to avoid. 
 And, these rules, thus ascertained, form what 
 are called the laws of natural religion. 
 
 It is evident, that much knowledge of our 
 duty may be learned in this way. And, 
 from what we have already said, it is evident, 
 that for all this increased knowledge, man is, 
 in an increased degree, accountable. Since 
 his guilt, in violating any command of God, is 
 always in proportion to the clearness with 
 which that command has been made know^n 
 to him. And still further, not only does nat- 
 ural religion present the moral law with addi- 
 tional clearness, by showing us the conse- 
 
48 NATURAL HELIOION* 
 
 quences of our actions, it offers additional mo-* 
 lives to the doing of our duty. And, as our 
 tendency to do wrong or right is shown, by 
 the obstacles which we overcome in the course 
 which we pursue^ if we do wrong, in opposi- 
 tion to those additional motives, which God 
 has set before us, we are justly held addition- 
 ally guilty by our Creator. 
 
 While, however, there is so much light 
 communicated by natural religion, it is, in our 
 present state, defective, and insufficient to lead 
 man to virtue and happiness. 
 
 This may be clearly shown from facts. 
 
 1 . Mankind, wherever they have lived with- 
 out the Bible, have always been exceedingly 
 vicious. 
 
 2. Nor has this been owing to want of 
 knowledge, for, the farther they have advanc- 
 ed in knowledge, the more wicked have they 
 become. 
 
 3. None of the systems of religion which 
 men have formed from natural religion, have 
 had any perceptible effect in rendering them 
 better. 
 
 But, specially, natural religion can give us 
 no information respecting the truths most es- 
 sential to the formation of a religious charac- 
 ter, and the possession of a firm hope of a 
 blessed immortality. 
 
NATURAL RELIGlOlsr. 4lf 
 
 For instance, natural religion gives us no 
 mforination respecting the existence and du- 
 ration of the future state, it neither tells us 
 whether we live after death, nor how long we 
 live. 
 
 It gives no information, respecting the state 
 upon wliich we enter after death. It teaches 
 us much respecting our sinfulness, but nothing 
 respecting the way in which sin may be par- 
 doned. And, specially, it tells us nothing re- 
 specting the atonement by Jesus Christ, and 
 the way of salvation, and moral perfection, by 
 virtue of his m.erits. Hence, as all these are 
 facts, of the utmost possible importance for us 
 to know, and, as none of them are revealed, 
 nor can be revealed by natural religion, it 
 is evident, that, had we no other guide, we 
 must be left in utter ignorance, on the most 
 important subjects, which we need, as immor- 
 tal and moral beings, to know. It is to dissi- 
 pate this darkness, and to give us all the 
 knowledge on moral subjects, that our pres- 
 ent state demands, that God has given to us 
 the Holy Scriptures. 
 
 Questions. 
 1. How may we know, without the Bible^ 
 what God wishes us to do, and what to avoid? 
 2» How would you know, in this manner;. 
 
 .S ■ 
 
50 QUESTIONS. 
 
 that God did not mean men to get drunk, or 
 to steal, or to fight ? 
 
 3. How would you know, in this manner, 
 that God meant children to be kind to each 
 other, and to obey their parents ? 
 
 4. Is this mode of teaching found to be 
 sufficient to make men good ? Do you re- 
 member any thing on this subject from your 
 reading? 
 
 5. What was the moral character of the 
 ancient Greeks and Romans ? 
 
 6. What is the moral character of the hea- 
 then generally ? 
 
 7. How could we know any thing about 
 another world, except God had told us in the 
 Bible? 
 
 8. Can we learn any thing except the com- 
 mands of God, from natural religion ? Illus- 
 trate this ? 
 
 9. Does natural religion give us any know- 
 ledge respecting pardon, after we have broken 
 the laws of God ? 
 
 10. If men have not the Bible, by what 
 will God judge them ? 
 
CHAPTER VII. 
 
 OF THE HOLY SCRIPTURES. 
 
 The Holy Scriptures are contained in the 
 volumes of the Old and New Testaments. 
 The main design of these is, to reveal to man 
 the will, or law of God, and the way of sal- 
 vation from sin, by the atonement of Jesus 
 Christ. 
 
 The Old Testament contains, 
 
 1. An acco'int of the creation of the world, 
 of the creation and fall of man, with a brief 
 history of our race, until the general deluge. 
 
 2. An account of the separation of the 
 family of Abraham, the commencement of a 
 nation, and, a history of this nation, from its 
 beginning, until the return from the captivity 
 in Babylon, a period of about fifteen hundred 
 years. 
 
 3. The system of laws, moral, civil and 
 ceremonial, which God enacted for the gov- 
 ernment of this people, and, which he ordain- 
 ed, for the sake of prefiguring the coming dis- 
 pensation. 
 
52 THE HOLY SCRIPTURES, 
 
 4. Various events in their history, dis- 
 courses of their inspired teachers, prayers 
 and hymns of pious men, predictions of fu- 
 ture events, and, specially, full and minute 
 prophecies of the coming Messiah, and of the 
 nature, the glory, and the benefits of his reign* 
 With these last, the Old Testament is tinged 
 throughout; and with these anticipations, large 
 portions of it are entirely occupied. The 
 teaching of the Old Testament shows, that 
 no system of law, even under the most favor- 
 able circumstances, is adequate to the moral 
 reformation of man. 
 
 The design of the New Testament is, to 
 make known the law of God with greater 
 clearness than it was formerly revealed ; and, 
 specially, to teach men the way of salvation, 
 by the gospel of Jesus Christ. 
 
 In pursuance of this design it contains, 
 
 1. A narrative of the life and death, resur- 
 rection and ascension, of Jesus of Nazareth ; 
 a Being, in whom the divine and human na- 
 ture, were mysteriously united ; who appeared 
 on earth to teach us whatever was necessary 
 to be known of our duties to God; and, by his 
 obedience and sufferings, death, resurrection, 
 ascension and mediation, to provide for us a 
 way of pardon and salvation. 
 
 2. A brief narrative of the progress of the 
 
THE HOLY SCRIPTURES. 53 
 
 Christian religioDj for several years, after the 
 ascension of Jesus of Nazareth. 
 
 3» The epistolary instructionSj which his 
 Apostles, by divine inspiration, gave to the 
 men of their own time. 
 
 This whole volume, thus taken together^ 
 presents us with all the knowledge we could 
 desire, respecting our duties to God, our fu- 
 ture destiny, and the way of pardon and ac- 
 ceptance with our Father in heaven. And, 
 hence, we believe the Old and New Testa- 
 ments to contain all that God has ever reveal- 
 ed, or will reveal to us, respecting his will. 
 What is contained here, and here only, is 
 therefore, binding upon the conscience. Ev- 
 ery thing else is the word of man. 
 
 We see then, the means which God has 
 given, for the purpose of enabhng us to know 
 our duty to Him and to each other. 
 
 1. He has given us conscience, by which 
 we become sensible of our duty, and by 
 which we are admonished to act in accor- 
 dance with it. 
 
 2. He has so constructed all the system 
 of things around us, that we derive happiness 
 from doing his ^vill, and suffer pain, whenever 
 we violate it. HencC;. if we will only ob- 
 serve the effects of an action upon ourselves, 
 
 5^ 
 
54 THE HOLY SCRIPTURES. 
 
 and upon others, we may thus learn how he 
 wishes us to act. 
 
 3. When, by our own wickedness, our con- 
 science became imperfect, and when we ceas- 
 ed to learn our duty by the light of nature, 
 he gave to man a written law, in which he 
 clearly communicated by language, his will 
 concerning us. 
 
 4. When this was found entirely insufH- 
 cient, to restrain men from vice, or restore 
 them to virtue, in the fulness of time, God 
 sent forth his Son, to teach us our duty, to 
 make atonement for our sins, and to offer 
 pardon and eternal life to every one who will 
 repent and believe in the Lord Jesus Christ. 
 
 If such be the fact, it is manifest, that our 
 accountability increases, with every additional 
 portion of moral light, which God has con- 
 descended to afford us. And, if he is inex- 
 cusable, who disobeys the will of God under 
 any circumstances, how solemn must be the 
 condemnation of those, who. under the clear 
 light of the gospel, and in despite of the 
 merciful provisions of the new dispensation, 
 pursue a course of thoughtless disobedience 
 to God, ani live for this world, instead of liv- 
 ing for another. 
 
 Now, young persons, frequently suppose, 
 
I'HE HOLY SCRIPTURES. 55 
 
 tfiat all this, is intended for others, and not for 
 them. But it is not so. Does not the con- 
 science of every young person admonish him ? 
 Cannot every young person see the misery^ 
 which is produced by wickedness, in himself^ 
 and in others. Cannot every one, in this coun- 
 try, read the Bible; and, has he not read there^ 
 of God's anger against sin, and, also, of the 
 blessed Saviour, who died to redeem us. If 
 this is so, every young person is as truly ac- 
 eount'able to God for the knowledge which he 
 has obtained, as if he were ever so old. Ev- 
 ery one of us, whether young or old, ought to 
 repent of his sins, obey God, and believe on 
 the Saviour. And, if the young do not under- 
 stand these things, they should apply to their 
 teachers, their parents, or their minister for 
 instruction. 
 
 Questions. 
 
 1. In what books of the Bible do we find 
 the early history of the race of man ? 
 
 2. In what books do we find the history of 
 the Jews, from the departure out of Egypt, un- 
 til the captivity ? 
 
 3. In what books do we find the Mosaic 
 law. 
 
 4. What is the difference between morale 
 civil and ceremonial law. 
 
56 Q,UESTlONSe 
 
 5. What book is filled with the prayers 
 and praises of pious men ? 
 
 6. What book contains the most distinct 
 and minute prophecies of the mission^ char- 
 acter and life of Christ ? 
 
 7. What books in the New Testament, 
 contain the life of Christ. 
 
 8. What book contains the history of the 
 progress of Christianity, after his ascension t 
 
 9. Explain the modes which God has giv- 
 en by which we may know our duty. 
 
 10. Why are those, in this country, who 
 disobey God, more wicked, than those who 
 disobey him among the heathen ? 
 
 11. Is a young person, who disobeys God, 
 any more excusable than an old person ? 
 
PkRT 11. 
 
 0F THE DUTIES OF MAN TO GOD AND TO* 
 HIS FELLOW MAN. 
 
 In the preceding pages, we have endeavored' 
 to illustrate the nature of man's moral consti-^ 
 tution, and to show the sources from which his 
 moral hght is derived. We shall now attempt 
 a brief exposition of human duty, so far as it 
 can be learned, either from natural religion, or 
 from Divine revelation. 
 
 The Scriptures teach us, that the whole of 
 human duty may be summed up in the single 
 word Love. '^Thou shalt love the Lord thy 
 God with all thy heart ; " and, " Thou shalt 
 love thy neighbour as thyself." 
 
 Hence the duties of man are comprehended 
 under two general divisions : 
 
 1. Love to God, or piety. 
 
 2. Love to man, or morality. 
 
 Of tliese we shall, now proceed to treat.. 
 
OF LOVE TO GOD, OR PIETY. 
 
 CHAPTER L 
 
 OF OUR OBLIGATION TO LOVE GOD. 
 
 Every one knows, as soon as he thinks upon 
 the subject, that he ought to love and obey 
 God. But men, generally, have very indis- 
 tinct notions respecting the meaning of these 
 terms. While they confess that they ought to 
 love and obey their Creator, they act in direct 
 opposition to his will, and do not seem to think 
 that they are violating any duty. It may be 
 worth while, therefore, to attempt to illustrate, 
 so far as we can, the nature of our obligations 
 to God. 
 
 1. I suppose that every well instructed 
 young person, feels, that he ought to love and 
 obey his parents. And he feels this, because 
 they are his parents, that is, although other 
 persons may be equally wise and good, he 
 feels under greater obligations to his parents, 
 than to any one else. Who has not been 
 shocked to observe the manner, in which wick- 
 ed and badly educated young persons speak of 
 
LOVE TO Gon. 59 
 
 their best earthly friends. Have you not ob- 
 served that such young persons are disagreea- 
 ble associates, and, commonly, ill bred, and 
 vicious. 
 
 2. But suppose that our parents were also 
 the wisest, and most virtuous, and most ben- 
 evolent persons that we had ever known. 
 Our obligations to them would be certainly in- 
 creased. In addition to our love of them be- 
 cause they were our parents, we should love 
 them for their virtues. What would we think 
 of a child, who was blessed Vvath such parents, 
 and by his conduct showed that he cared noth- 
 ing for them, w^as determined never to take 
 their advice, and never to associate with them 
 any more than he could help, but was always 
 seeking his companions among the most vi- 
 cious, idle and disgusting persons in the 
 neighborhood ; and would take the advice of 
 anybody else, rather than the tenderest and 
 kindest admonitions of his father or his mother. 
 
 3. But suppose, once more, that such a 
 child was very sickly, or w^as blind and deaf, 
 and, that all these excellent virtues of his pa- 
 rents, had uniformly been employed for his 
 good. Suppose, that for several years, when 
 he was so sick that he was very near death, 
 his mother had watched by his bed-side, and 
 relieved his pain, and saved him from the 
 
60 L.OVE TO Gan> 
 
 grave. Suppose his father had carried Him 
 about in his arms, whenever he was able to go 
 abroad, and when he was imablej had always 
 provided him with companions, and every 
 thing to make him happy at home. And, 
 suppose, moreover, that such a parent, being 
 rich, had built a splendid and beautiful house, 
 precisely adapted to render this helpless child 
 happy. What should we think of such a 
 child, if, even in his blindness, he wanted to 
 escape from his parents, and go where they had 
 forbidden him, and would be thus continually in- 
 juring himself and others, in spite of all their 
 care. What should we think of him, if he 
 never manifested any gratitude for all this 
 kindness, and, habitually, not only grieved 
 these parents, but showed, by all his conduct, 
 that he loved the vilest persons better than 
 them. Every one must acknowledge, that 
 such a child, was not only very foolish, but 
 very wicked. 
 
 And, on the contrary ,"suppose a child under 
 these circumstances, to cherish proper feehngs 
 toward his parents ; every one must see how 
 he would conduct towards them. Inasmuch 
 as they were his parents, he w^ould honor, 
 respect, and obey them. As they were the 
 most wise and virtuous persons he knew, he 
 would take their advice and counsel before 
 
LOVE TO GOD. 61 
 
 that of any one else, and would prefer their 
 society to any other. As they had taken 
 every possible nieans to promote his happi- 
 ness, he would be grateful to them, would do 
 every thing to please them, and would a great 
 deal rather please them, than please himself 
 or any of his acquaintances. Now, I think 
 that every one, whether young or old, must 
 see that this is the way in which such a child 
 ought to conduct towards such parents. 
 
 Now apply these remarks to our relations 
 to God, and every one must see, that we are 
 under infinitely higher obligations to love and 
 obey him, than we possibly can be, to any or 
 all the other beings in existence. 
 
 1. He is our Creator, and Preserver. By 
 him, we, with all the faculties which we pos- 
 sess, were first formed out of nothing, and by 
 Him we are every moment supported. With- 
 out his power, we could neither see, nor hear, 
 nor taste nor feel ; we could neither think nor 
 remember, be pleased nor displeased, love nor 
 be loved. All that we have is his, and all that 
 we are, is produced from nothino;ness by his 
 simple will. Now, surely, the Being, whose 
 we are, in so special a manner, is deserving of 
 our reverence. He who sustains us every 
 moment, ought, every moment, to be present 
 to our thoughts. 
 
 6 
 
63 LOVE TO GOD. 
 
 Bat more than this, consider the attributes 
 of God, and ask, if we ought so constantly to 
 think of him, how ought we to think of hun. 
 He is infinitely wise, faithful, just, holy and mer- 
 ciful. If we are bound, by our moral nature to 
 love and reverence these attributes, every- 
 where on earth ; if we are specially bound to 
 reverence them in our parents, how much 
 more are we bound to love and reverence 
 them in our Father who is in heaven, and who 
 possesses them in a degree as far beyond 
 any thing that exists on earth, as the Crea- 
 tor is superior to any one of his creatures. 
 
 And still further: all these attributes of the 
 Creator have, from the beginning, been exerted 
 for our happiness. We are as ignorant of the 
 future as a blind man can be of the objects 
 around him ; and yet, God has provided every 
 thing for us. We are as liable every moment 
 to death, as a person in the most dangerous ill- 
 ness ; and yet, God has kept us alive to the 
 present moment. We have no power to 
 create any thing around us; and yet, God has 
 created this goodly world, and provided it for 
 our special happiness. We are shortly to die ; 
 and he has provided for those that love him, 
 a world of happiness, vastly more glorious and 
 excellent than any thing that we can conceive 
 
LOVE TO GOD. 63 
 
 of. When we were all sinners, and exposed 
 to his just displeasure, he so loved the world, 
 that he sent his well beloved Son, that who- 
 soever believeth on Him should not perish, but 
 have everlasting life. Now, surely all this 
 deserves our love and gratitude. And, if our 
 love and gratitude should be in proportion to 
 the character of the benefactor, and to that of 
 the benefits conferred, then, surely, we should 
 love our Father in heaven, infinitely better 
 than any thing else ; that is, we should love 
 him with all our heart ; that is, supremely. 
 
 And suppose now, that we really cherish- 
 ed the feelings of reverence and love and 
 gratitude to God, which he deserves, how 
 would it be proper that we should discover 
 them ? Manifestly, since every thing around 
 us is the work of God, and is designed to 
 keep him constantly in our recollection, every 
 thing would put us in mind of him. As we 
 thus thought of him, his attributes would per- 
 petually fill us with wonder, admiration and 
 love. As all this is done for us, every favor 
 from his hand, would excite us to gratitude and 
 adoration. Nor is this all. As all that is 
 adorable in the Deity, is infinitely superior to 
 any exhibition of goodness that we see on 
 earth, and, as he is infinitely more nearly re- 
 lated to us, than any created beings are, not only 
 
64 LOVE TO GOD. 
 
 would these feelings be constant, but also in- 
 finitely more intense, than those which we 
 cherish to any and to all beings beside. 
 
 And again, suppose all this to be the case, it 
 is manifest, that such a state of feeling would 
 have a powerful effect upon our action. Lov- 
 ing thus, a just and merciful and holy being, we 
 should love to act justly and mercifully and 
 holily. And loving him thus intensely and 
 gratefully, we should desire, above all things, 
 that he should love us ; for this is the very na- 
 ture of every affection. Hence, we should 
 in every thing, strive to act in such a manner, 
 as we knew would please him. Hence, we 
 should strive, most of all, to know and do his 
 will. And if we had these sentiments to- 
 wards him, we should never prefer any thing 
 to him. To all the allurements of pleasure, or 
 interest or passion, it would always be more 
 than a sufficient answer, how can I do this 
 great wickedness, and sin against God. 
 
 And hence, as our supreme desire would be 
 to please God, we shoul I employ our intellect 
 in nothing so readily, cheerfully, and sponta- 
 neously, as in learning his will, both as it is 
 made known to us in his works, and in the Bible. 
 We should delight to observe liis dealings with 
 men and nations, that we might learn the rules 
 by which he governs men. And we should 
 
LOVE TO GOD. 65 
 
 Specially study, with intense interest, his writ-^ 
 ten word, that we might know his will concern- 
 ing us here, arid what he has prepared for us 
 hereafter. And having once known this will^ 
 the first and strongest impulse of our hearts 
 would bej to obey it ; no matter what, or how 
 many, or how strong impulses, might exist to 
 the contrary. 
 
 And, again, if such were the case, as every 
 thing which God has made, teaches his attri- 
 butes, and so of course, is intended to lead our 
 thoughts to him, the strongest incitement to. 
 knowledge would be, that thus we might know 
 more of the works and character of him, who 
 made us, and made all things. And yet more, 
 as this would be our strongest incitement to 
 improve in knowledge, this would be the 
 natural end, to which all our knowledge would 
 tend. The colors of the rainbow, the odor of 
 the rose, the sublimity of the storm, the thun- 
 der of the cataract, would as directly and in- 
 stantly awaken the emotion of religion, as they 
 do the emotion of beauty or of sublimity. 
 Thus should we live in perpetual and delight- 
 ful consciousness of the fact, that, in God 
 w^e hve and move and have our being. 
 
 And, again, as God has condescended to 
 reveal himself more intimately in his written 
 word ; as there, he has communicated to us 
 6^ 
 
66 LOVE TO GOD. 
 
 more glorious knowledge of his character, and 
 has been pleased to converse with us in our 
 own language, and has, moreover, given us a 
 divine example of the manner in which he 
 would have us live, and has informed us, that 
 he is pleased to have us converse with him by 
 prayer, and meditation, and commune with 
 him by the utterance of all the feelings of a 
 devout spirit ; it is manifest, that, with a 
 proper and filial temper, these would be among 
 the choicest of our privileges, and they would 
 be as natural to us as the intercourse of inti- 
 mate friends with each other, or as that of chil- 
 dren with beloved and endeared parents. 
 
 That such are the proper feelings, which a 
 creature, such as man, should cherish towards 
 such a Creator as God, is, I think, too evident 
 to need argument. I will not, in this place, 
 go into a consideration of the question, how 
 far we see these feelings exemplified in the 
 character and actions of men. I presume it 
 will be at once admitted, that the world pre- 
 sents but little evidence of the universality of 
 such moral dispositions. All ages and nations 
 have united in the conviction, that man is a 
 sinner, and, that his moral feehngs towards 
 God, are very different from those, which he 
 is under the highest obligations to render to 
 such a Creator. 
 
BOVE TO GOD* 67 
 
 Suppose this to be the case^ it is proper to 
 inquire, what are the dispositions, suitable for 
 us to exercise towards God, after we have be- 
 come sinners against him. 
 
 1. It is manifest, that, ahhough we have 
 changed, God has not changed. His attributes 
 are the same, and are as lovely, and his con- 
 duct towards us has been as just and as good, 
 as they were before. We are then under 
 precisely the same obligations, as before, to 
 love and obey him, and to strive after the 
 same moral perfection, as though we had never 
 transgressed. 
 
 2. If God has been thus unchangeably just 
 and holy and good, our sin against him must 
 have been inexcusably wrong. This, then, it 
 becomes us to acknowledge, and to justify 
 him, and condemn ourselves. We ought, in 
 sincere sorrow for all our past offences, to 
 break off from every thing that has displeased 
 him, and devote ourselves, as was our duty at 
 the beginning, to a life of sincere and filial and 
 universal obedience. This is what the Bible 
 means by repentance. 
 
 3. And still more, if there be a w^ay of par- 
 don provided by our Father in heaven, a way 
 in which alone he will receive us to favor, after 
 we have sinned against him, it becomes us to 
 seekj most earnestly and honestly^ to know 
 
68 LOVE TO GOIP. 
 
 what that way is, and submit to the wise and 
 merciful conditions, which he has prescribed 
 for our salvation. If we neglect this, we are 
 guilty, not only of our past sins against God^ 
 but also of continuing in our state of sin, not- 
 withstanding our Creator has provided a means 
 of deliverance from it, and a way of pardon^ 
 full, free and upon the most reasonable and 
 merciful conditions, that we can possibly con- 
 ceive of. Of the wickedness of such a course 
 of conduct, the Bible always speaks in the 
 most decided terms. "^ If I had not come and 
 spoken to them, they had not had sin, but now 
 they have no cloak for their sin." " This is 
 the condemnation, that light has come into the 
 world, and men have loved darkness rather 
 than light because their deeds were evil." 
 
 From what has been said, it will be evident 
 that our relations to God impose upon us the 
 following obligations : 
 
 1. To love him supremely, that is, better 
 than all things else, and to love nothing in such 
 a manner, or in such a degree as shall interfere 
 with our love to him. 
 
 2. To obey him in all things implicitly, 
 though in opposition to our own desires, pas- 
 sions and wills ; and though all the other be- 
 ings in the universe were opposed to us. 
 
 3. To cherish^ habitually, a contrite and pen- 
 
LOVE TO GOB. 69 
 
 itent disposition, on account of our innumerable 
 past and present offences. 
 
 4. To accept of the mercy which he has 
 provided, on the terms which he has prescribed. 
 Or, in general, to Hve a pious, penitent and 
 reli^ijious hfe. On the contrary, our obligations 
 to God forbid: 
 
 1. Idolatry, or loving any thing else in com- 
 petition with him, or in such a manner as to 
 interfere witli our love to him. 
 
 2. Yielding to any desire of our ow^n, or of 
 any other being, when at variance w^ith his 
 commandments. 
 
 3. Living in impenitence in general, or neg- 
 lecting to repent of any sin against him. 
 
 4. Living in neglect of his appointed way 
 of salvation.. 
 
 Or, in general^ our obligations to him forbid 
 a life of thoughtlessness, sensuality, profanity, 
 irreligion, by what name soever it may be 
 called,or under what disguises soever it may be 
 concealed. 
 
 And lastly, as every action which we per- 
 form, must be, in some manner, either accor- 
 ding to the will of God or contrary to it, our 
 duties to man become also duties to God. That 
 is to say, whatever we are under obligations to 
 perform, from our relations to man, we are also 
 under obligations to perform from our relations 
 
70 QUESTIONS. 
 
 to God, because God requires it of us. Hence 
 we see, that a difference exists between our 
 duties to God simply, and our duties to man, 
 which are also duties to God. The first are 
 not capable of being enforced by human law. 
 The others may be so enforced, and the vio« 
 lation of them justly punished. They are 
 however punished by man, not because of their 
 being displeasing to God, but because they vio- 
 late the obligations, under which man is placed 
 to his fellow. 
 
 Questions. 
 
 1. Do you ever feel, as much, your obliga- 
 tions to love and serve God, as you do, your 
 obligations to love and obey your parents ? 
 
 2. How would a wicked and disobedient 
 child, act towards kind and good parents ? 
 
 3. How would a good and obedient child act, 
 towards good and kind parents ? 
 
 4. Which is most truly our parent, God, or 
 our father and mother ? 
 
 5. Which is kindest and wisest and best to 
 us, God, or our earthly parents ? 
 
 6. Which are we under the greatest obliga- 
 tions to love, God or our parents ? 
 
 7. How do we act towards God; as affec- 
 tionate and obedient children, or as ungrateful 
 and disobedient children ? 
 
QUESTIONS. 71 
 
 8. Mention some of the reasons for which 
 we ought to love and obey God. 
 
 9. How would a person act, who really loved 
 and served God ? 
 
 10. If we really love God, what should be 
 our desire in all we do ? 
 
 11. Does our being sinners, excuse us from 
 our obHgations to love and obey God ? 
 
 12. If we are sinners, and are under the 
 same obligations to love him as before, are w^e 
 not also under some other obligation ? What 
 is it? 
 
 13. Under what obHgations are we placed, 
 by the fact that God has given us his Son to 
 die for us ? 
 
 14. Suppose we do not repent of our sins, 
 and believe in Christ, shaH we be any better 
 off than we should have been, if there had 
 been no Saviour appointed ? 
 
 15. Shall we on this account be any worse 
 off? Why? 
 
 16. What does the Bible represent to be the 
 great difference, in guilt, betw^een the heathen 
 and those who have the gospel ? 
 
 17. Mention, in order, the duties which we 
 owe to God ? 
 
 18. What is idolatry? 
 
 19. Can a person be an idolater who does 
 not worship an image, or picture ? 
 
72 Q,UESTIONS. 
 
 20. When we want to do any thing very 
 much, is this a sufficient reason for doing it ? 
 Why? What ought to control our desires ? 
 
 21. Can we love God, if we thoughtlessly, 
 and without regret, sin against him. How 
 shou'd we feel when we have sinned against 
 him ? 
 
 22. Can we love Godj if we lie, and use 
 bad words, and take his name in vain ? 
 
 23. Give an example of some act which is 
 merely a duty to God, and another which is 
 a duty to man, and is also required by God ? 
 
 24. Has man any right to enforce those du- 
 ties, which are simple duties to God ? 
 
CHAPTER II. 
 
 of prayer. 
 
 Section L 
 
 The nature of Prayer. 
 
 As devout affections towards God, are of 
 the utmost importance to the formation of vir- 
 tuous character, God has been pleased to ap- 
 point special means to assist us to cuhivate 
 them. These are, prayer and the observance 
 of the sabbath. In the present chapter we 
 shall treat of prayer. 
 
 We shall consider, 1. The nature. 2d. 
 The obligation, 3. The utility of prayer. 
 
 Prayer is the direct intercourse of our spir- 
 its with the spiritual and unseen Creator. 
 ^' God is a spirit, and those that w^orship him 
 must worship him in spirit and in truth." 
 
 Just as a dutiful and affectionate child un- 
 bosoms all his cares and sorrows and wants, 
 and confesses all his errors, in t[}e pre-ence of 
 wise and virtuous and beloved parents ; so. 
 God invites every one of us to draw near, aud 
 7 
 
74 THE NATURE 
 
 commune with him by prayer and supplica- 
 tion. It is the expression of our adoration^ 
 the acknowledgment of our obhgations,, the 
 offering up of our thanksgivings^ the confes- 
 sion of our sins, the avowal of our resolutions 
 of amendment, the supplication for favors, as 
 well temporal as spiritual, which we need, be- 
 ing always accompanied with a suitable tem- 
 per of mind. 
 
 This temper of mind supposes a solemn 
 conviction of the character and attributes of 
 God, and of the relations which he sustains to 
 us,' — a conviction of the relations which we 
 sustain, and of the obligations which we are 
 under, to him, — an affecting view of our sin- 
 fulness, helplessness, and misery, — sincere 
 gratitude for all the favors which we have re- 
 ceived from him ; a fixed and unqualified reso- 
 lution to keep all his commandments, — unre- 
 served submission to his will, — unshaken con- 
 fidence in his veracity, — importunate desires 
 that our prayers for spiritual blessings should 
 be granted ; — and a soul at peace with all man- 
 kind. It is not asserted that all these disposi- 
 tions are always to be in exercise, at the same 
 time, but only such of them, as belong to the 
 nature of our supplications ; and that we 
 should be conscious of nothing at variance 
 with any of them. It is prayer offered in 
 
or PRAYER. 75 
 
 this spirit, which God has promised to an- 
 swer. 
 
 Prayer is commonly divided into private, 
 domestic and social. 
 
 1. Private prayer. As, in private prayer, 
 our object is, to hold personal and direct com- 
 munion with God, we are commanded, on 
 such occasions, to enter into our closet, and 
 shut the door, and pray to our Father in se- 
 cret. The expression of our wants should 
 be solemn, but unreserved and particular. 
 As, moreover, this communion with God is 
 intended to be the great means for resisting 
 the constant pressure of things seen and tem- 
 poral, it should be frequent, and habitual. 
 Thus says David, evening and morning and 
 at noon, will I call upon thee. 
 
 2. Domestic prayer. As the relation of pa- 
 rents and children, brethren and sisters, is the 
 most intimate and endearing of any which we 
 sustain on earth ; and as, in consequence of 
 this intimacy, almost all the joys and soitows 
 which we sustain individually, are shared in 
 common with those w^ho are thus connected 
 with us, it is peculiarly proper, that we should, 
 together, spread our wants and necessities and 
 thanksgivings before God. The moral effect 
 of this institution upon both parents and chil- 
 
16 Q^UESTIO^^S. 
 
 dren, is also such as to render it obligatory 
 npon every thoughtful parent. 
 
 3. Social prayer. As members of the same 
 community we are continually receiving social 
 blessings from our Creator. It is proper that 
 as societies, we should acknowledge them.. 
 Religion is^ in part^ a social principle. It 
 tends to unite men together by the effort to 
 do good to each other. It is therefore culti- 
 vated by meeting together as a religious soci- 
 ety. So important is this to the improvement 
 of the moral cultivation of a community, that, 
 no where, has any successful effort been made 
 for the improvement of man, without it. Sure- 
 ly nothing more need be said of"^ the impor-- 
 tance of social worship. 
 
 Questions. 
 
 1. For what leason does God require us ta 
 pray ? 
 
 2. Tell what prayer is^ in your ovvn lan- 
 guage. 
 
 3. What is there^ in our ordinary inter- 
 course with others, which resembles prayer ? 
 
 4. What do you mean by the relation 
 which God sustains to uSj and the relation 
 which we sustain to hira I 
 
QUESTIONS. t7 
 
 5. What do you mean by an affecting view 
 of our sinfulness ? 
 
 6. What favors do we receive from God ? 
 Mention some of them. 
 
 7. What do you mean, by unshaken confi- 
 dence in God's veracity ? 
 
 8. What do you mean, by submission to the 
 will of God ? 
 
 9. What do you mean, by a soul at peace 
 with all mankind ? 
 
 10. Where are we told, that unless we for- 
 give men their trespasses, neither will our 
 Father in heaven forgive our trespasses ? 
 
 11. Suppose that when we pray, we feel 
 angry or revengeful against any one, will God 
 answer our prayers ? 
 
 12. Explain, in your own language, how 
 we ought to feel when we pray to God. 
 
 13. How ought young persons to behave, 
 when their parents pray in the family ? 
 
 14. Ought all parents to pray with their 
 children ? 
 
 Section II. 
 
 Of the duty of Prayer. 
 
 This is evident from the relations in which 
 ^e stand to God. 
 
 7 =^ 
 
18 tn^ Btiirt 
 
 1. We are utterly powerless^ absolutely tg^ 
 norant of the future, and essentially depen-^ 
 dant upon God for our very existence, and, o( 
 course, for every blessing which accompanies^ 
 existence. What can be more proper, than^ 
 that we daily supplicate our Father in heaven 
 for the blessings which we every moment 
 need ; and^ that we humbly and thankfully 
 acknowledge the favors, which, we, without 
 any claim on our part^ every moment receive. 
 
 2. But, specially, is this the case, when we 
 remember that we are sinners, that we have 
 forfeited all claim to favor, and deserve the 
 displeasure of God ; that we need his pardoff 
 for our daily offences, and the purifying influ- 
 ences of his spirit to cleanse us from our sinful 
 dispositions, and prepare us for a holy and 
 happy immortality. 
 
 3. And yet more clearly is the propriety of 
 prayer seen, when we reflect, that this habit of 
 reliance upon God, is necessary to our happi- 
 ness in the present state ; and that the tem- 
 pers of mind which prayer supposes, are es- 
 sential to our progress in virtue. 
 
 The duty of prayer is also abundantly 
 taught in the Scriptures. 
 
 1. It is frequently expressly commanded. 
 This is evident from such passages as these r 
 ^^ Pray without ceasing." '^In every thing 
 
6F i'RAYERe t# 
 
 givino; thanks, for this is the will of God 
 ill Christ Jesus concerning yon." "^-In all 
 things, by prayer and supplication, let your 
 request be made known unto God.'' ^- 1 ex- 
 hort that prayers and supplications^ interces- 
 sions and rivino; of thanks be made for all 
 men ; for this is good and acceptable in the 
 sight of God our Saviour." Our blessed Sa- 
 viour spake a parable to this end, '' that men 
 ought ahvays to pray and never to faint." 
 
 2. God declares in th.e Scriptures, that this 
 is the condition, on which he will bestow fa-* 
 vors upon men. " If any man lack wisdom, let 
 him ask of God, who giveth to all men liber- 
 ally and upbraideth not, and it shall be given 
 him." '' The effectual fervent prayer of a 
 righteous man availeth much." '^ Ask, and 
 it shall be given you, seek and ye shall find, 
 knock and it shall be opened. Or what man 
 is there of you, who^ if his son ask breads 
 will give him a stone, or if he ask a fish, will 
 give him a serpent. If ye then, being evilj 
 know how to give good gifts to your children,^ 
 how much more, shall your heavenly Father 
 give good gifts to them that ask him.." 
 
 3. The Scriptures declare the habit of pray- 
 er to be a mark of distinction between the 
 righteous and the wicked. '^ The ivicked 
 say, wdiat is the Almighty that we should 
 
80 THE DUTY 
 
 serve him, or what profit shall we have if we 
 call upon him." '^ The wicked through the 
 pride of his countenance will not seek after 
 God. God is not in all his thoughts." On 
 the contrary those whom God approves, are 
 frequently designated as '^ those that call up- 
 on/' and ^^ those that seek him." 
 
 4. The Bible abounds w^ith examples of 
 special answers to prayer under every variety 
 of circumstances. Witness the prayer of 
 Abraham for Sodom ; — the prayer of the Is- 
 raelites when under bondage in Egypt \ — the 
 prayer of Moses for the Israelites in the wil- 
 derness ;— the prayer of Elijah for drought 
 and for rain ; — the prayer of Nehemiah for 
 the restoration of the Jews ; — the prayer of 
 Daniel for the same subject ; and for divine 
 illumination respecting the purposes of God, 
 and a thousand others. What God has thus 
 encouraged, is not merely a duty, it is a most 
 inestimable and unspeakable privilege. In a 
 word, what can be so rich a privilege, as the 
 opportunity afforded to blind, sinful, helpless 
 man, to go with all his wants, and cares, and 
 sorrows, to an infinitely wise, benevolent and 
 compassionate Creator ; with the assurance 
 that he that cometh shall in no w^ise be cast 
 out, that whatever he suitably asks for, he 
 shall, if it be best for him, receive ; and, that 
 
OF PRAYER. 81 
 
 God will, yet more, reward such an one for 
 the very act of thus coming to him* 
 
 Questions. 
 
 1. Explain, in your own language, why we 
 ought to pray to God, on account of our con- 
 dition as crea^wre^? 
 
 2. Explain, in your own language, why we 
 ought to pray to God on account of our con-^ 
 dition as sinners ? 
 
 3. Of what value are the tempers of mind 
 which prayer requires ? 
 
 4. What would be the difference, between 
 a man, who had these tempers of mind, and 
 one who had them not. 
 
 5. What is the parable, by which our Sa- 
 viour taught men always to pray and not to 
 faint? Can you repeat it? 
 
 6. What encouragements do the Scriptures 
 offer to prayer ? 
 
 7. Why should the Scriptures make prayer 
 the distinction between good and bad men ? 
 
 8. What encouragement to pray, do we re- 
 ceive from the prayer of Abraham ? 
 
 9. What does God say to Moses, respect- 
 ing the prayer of the children of Israel m 
 Egypt? 
 
82 THE UTILITY OF PKAYER. 
 
 10. What does the Apostle James say re- 
 specting the prayer of Elias ? 
 
 11. Where is the prayer of Nehemiah for 
 the restoration of the Jews, and how was this 
 prayer answered. 
 
 12. How was the prayer of Daniel for di- 
 vine illumination, answered ? 
 
 13. Did Daniel do right in praying to God, 
 when the law of the king forbade him ? 
 
 14. What are we to learn from this ? 
 
 15. Would you not lose a great deal, if you 
 were never to ask your parents for any thing, 
 and never thank them for any thing ? 
 
 16. Must not people lose a great deal more, 
 who never ask God for any thing, and never 
 thank him for any thing ? 
 
 Section III. 
 The utility of Prayer. 
 
 After what has been already said, but little 
 need be added on this subject. We shall on- 
 ly remark, that the utility of prayer may be 
 seen. 
 
 1. From the tempers of mind, which, as we 
 have before said, it supposes. Every one 
 
THE UTILITY OF PRAYER. 83 
 
 must acknowledge, that, whatever produces 
 such tempers of mind, must be of the greatest 
 use to a moral and accountable creature. 
 
 2. God has made it the condition, on which^ 
 alone, we can expect the blessings which w^e 
 need. Not that we never receive any favors 
 that we do not pray for, but, that God prom- 
 ises to bestow them on no other condition ; 
 and, that he declares, that he will bestow fa- 
 vors on those who pray, which he will not be- 
 stow, on those who do not pray. 
 
 And that he should do this, is surely very 
 reasonable. A parent may bestow necessary 
 food, and clothing, and care, upon all his chil- 
 dren : but, surely he would be a very unjust 
 and unwise parent, if he did not make a dif- 
 ference in bis treatment of his children, ac- 
 cording to their character ; that is, if he did 
 not, by his conduct, show approbation of the 
 obedient and thankful, and disapprobation of 
 the disobedient and unthankful. 
 
 That, however, a man shall receive all, and 
 at the very time, and in the very manner, that 
 he asks for it, is not asserted. It is asserted, 
 that he, who asks in a proper temper, com- 
 mitting all his affairs in pious submission to an 
 all wise, compassionate and faithful God, is as- 
 sured, that God will take the charge of them^ 
 and direct them for the best good of the sup- 
 
84 THE UTILITY OF PRAYEE* 
 
 pliant. No reasonable and pious person 
 could ask for any thing else. The answer to 
 our prayers, for particular temporal blessings, 
 is therefore, to be. expected only contingently ; 
 that is, if it be for our best good. But as spiritual 
 blessings, that is, our own moral improvement, 
 is undoubtedly for our moral good, he who 
 asks for these, will assuredly be answered, in 
 his own personal progress in virtue. 
 
 Since the relations of all men to God are 
 essentially the same, all, equally, stand in need 
 of prayer, and will all equally perish if they 
 live prayerlessly. It is the duty, therefore, of 
 all men, of young and old, of wise and un- 
 wise, to pray. No pressure of other duty, no 
 weight of responsibility, forms any excuse for . 
 the neglect of it. For, the more numerous 
 and important our duties, the more solemn 
 will be our account ; and the more impera- 
 tive our need of divine assistance. Nor is 
 youth any excuse for this neglect, unless our 
 ignorance and weakness and helplessness, be a 
 reason why w^e should not apply for assis- 
 tance, to that Being, in whom, by the necessi- 
 ty of his nature, reside the exhaustless treas- 
 ures of infinite wisdom, and everlasting 
 streno-th. 
 
questions. 85 
 
 Questions. 
 
 1. Will you not wish, when you come to 
 die, that you had cultivated such dispositions 
 as are required of us when we pray ? 
 
 2. Have you any reason to hope that your 
 sins will be forgiven, and thai you will be pre- 
 pared for heaven, if you do not pray? Why? 
 
 3. Is it not right, that God should bestow 
 favors upon those that pray, which he would 
 not bestow upon those who do not pray ? 
 
 4. When God pronaises that he will answ^er 
 prayer, does he mean tliat he will always give 
 us all that we ask for ? 
 
 5. What does he mean? 
 
 6. What blessings does he promise, without 
 reserve, that he will give us if we ask for 
 them ? 
 
 7. Do young persons stand in need of pray- 
 er, as much as those that are older? 
 
 8. Is our business, any excuse for not de- 
 voting time to pray to God ? Why ? 
 
 9. Are our studies any excuse for this neg- 
 lect ? 
 
 10. Is our play any excuse for it ? 
 
 11. Is it any excuse for this neglect, that 
 we do not want to pray ? 
 
 12. Can we form any estimate of our char- 
 acter, from our habits in this respect ? 
 
 8 
 
86 QUESTIONS* 
 
 13. Suppose we pray, without any of the 
 proper tempers of mind, will it do us any 
 good ? 
 
 14. Is there any man who ought not to 
 pray ? 
 
CHAPTER III. 
 
 THE OBSERVANCE OF THE SABBATH. 
 
 Although the sabbath is a positive institu- 
 tion, and the proof of its obUgation is to be 
 sought for in the Scriptures, yet there are evi- 
 dent indications, that a portion of our time is 
 necessary for rest from labor. Animals and 
 men, who enjoy one day in seven as a period of 
 rest, will endure hardship better, and will ac- 
 complish more labor in a year, than those who 
 are worked, every day, without intermission. 
 We shall, in this chapter, consider the instruc- 
 tions of the Scriptures on this subject ; first^ 
 as to the institution of the day, and second^ as 
 to the manner in which it is to be observed. 
 
 Section I. 
 
 Of the institution of the Sabbath, 
 
 The first reference to this institution is found 
 in Gen. ii. 1—3. Thus the heavens and the 
 earth were finished, and all the hosts of them. 
 And on the seventh day, God ended his works 
 
88 THE INSTITUTION 
 
 which he had made, and he rested on the 
 seventh day from all his works which he had 
 made. And God blessed the seventh day, and 
 sanctified it ; because that in it he had rested 
 from all his works which God created and 
 made. 
 
 Now concernino; this passage we remark: 
 
 1. As it was given to our first parents^ it 
 was given to the whole human race. 
 
 2. God blessed it, that is, made it a day of 
 peculiar blessing to man. He sanctified it, 
 that is, set it apart from a common to a sacred 
 use. 
 
 3. The nature of the ordinance is general. 
 God sanctified it, that is, the day. The act 
 has reference to no particular people, but to 
 the day itself. 
 
 4. The object, for which the day is set 
 apart, is general. If it be rest, all men need 
 it. If it be moral cultivation, or the use of 
 the day for religious purposes ; they all equal- 
 ly require such a service. 
 
 There are indications that such a day was 
 observed, before the giving of the law. 
 
 1. Gen. iv. 3. Cain and Abel brought in 
 process of time, or at the end, or cutting off 
 of days, an offering unto the Lord. The term 
 cutting off, or section of days, seems naturally 
 to refer to the sabbath, or close of the week. 
 
OF THE SABBATH, 89 
 
 2, Noah seems to have observed the divis- 
 ion of time into weeks. This is evident from 
 the periods which he suffered to elapse be- 
 tween the sending out of the dove. Gen. viii. 
 ]0~12. He also entered into the Ark seven 
 days before the flood came. Gen. vii. 4-10. 
 
 The next mention of the sabbath, is made 
 shortly after the departure of the Israelites 
 out of Egypt. Ex. xvi. 22-23. And it 
 came to pass, that on the sixth day they gath- 
 ered twice as much bread, two omers for one 
 man, and all the rulers of the congregation 
 came and told Moses. And he said unto them, 
 this is that which the Lord hath said, to- 
 morrow is the rest of the holy sabbath unto 
 the Lord. 
 
 Concerning this passage I remark : 
 
 1, That as it occurs before the giving of the 
 law, the obligatoriness of the sabbath is recog- 
 nized irrespective of the law. 
 
 2. Moses speaks of the sabbath as an in- 
 stitution of v/hich they ought to have known ; 
 and, on which, they might have expected the 
 occurrence v^^hich took place. He reproves 
 them as erring in despite of knowledge, al- 
 though he had before, in this connection, giv- 
 en no directions respecting the sabbath. 
 
 The division of time into seven days is 
 moreover very common among all ancient 
 
90 TiiE iNSTlfUTlOJ^ 
 
 tiationg. This seems to indicate that they all 
 received this institution from the same source^ 
 although 5 the religious observance of it had 
 been gradually neglected. 
 
 From these factSj I think we may concludcj 
 that the sabbath was originally given to the 
 whole human race, and that it was observed 
 by the Hebrews, previously to the giving of 
 the law ; and, that^ in early ages, this observ- 
 ance was probably universal. 
 
 OF THE MOSAIC SABBATtt. 
 
 The precept for the observance of the sab- 
 bath, at the giving of the law, is in these words^ 
 Remember the sabbath day to keep it holy. 
 Six days shalt thou labor, and do all thy work, 
 but, the seventh, is the sabbath of the Lord thy 
 God ; in it thou shalt not do any work, thou, 
 nor thy son, nor thy daughter, nor thy man 
 servant, nor thy maid servant, nor thy cattle, 
 iior thy stranger that is within thy gates, for, 
 in six days, the Lord made heaven and earth, 
 the sea, and all that in them is, and rested the 
 seventh day. Wherefore the Lord blessed the 
 seventh day and hallowed it. Ex. xx. IL 
 In addition to the observance of this as a day 
 of rest, it was also appointed as a day for re- 
 
O^ THE SABBATH. 91 
 
 ligious services. Lev. xxiii. 3. The seventh 
 day is a sabbath of rest, a holy convocatioru 
 The sabbath was thus observed by the Jews^ 
 at the time of the Apostles. '^ Moses, of old 
 time,, hath, in every city, those that preach 
 him ; being read in the Synagogues every sab- 
 bath day.'' Acts xv. 21. 
 
 Now, inasmuch as this precept belongs to 
 the law of the ten commandments, of which 
 all the other are considered universally ob- 
 ligatory ; as the reasons given are the same 
 as those for its original institution ; and as w^e 
 find it frequently referred to in the Prophets as 
 one of the moral laws of God, we conclude 
 that it is of unchangeable obli2:ation. 
 
 OF THE CHRISTIAN SABBATH. 
 
 If the command to observe the sabbath is 
 universally obligatory, the only question which 
 remains to be considered is, why Christians ob- 
 serve the first day of the week instead of the 
 seventh. 
 
 The reason for this, is found in the examples, 
 of inspired Apostles, and of the early Christians. 
 
 1. That early Christians, wdth the sanction 
 of the Apostles, were accustomed to meet 
 statedly to worship God and to celebrate the 
 Lord's Supper is evident from 1. Cor. xi. 20^ 
 %\y. 23-40. And that these meetings were 
 
92 THE INSTITUTIOlSf 
 
 on the first day of the week^ is evident, from 
 1. Cor. xvi. 1-2. Acts xx. 6-11. At the 
 time of the writing of the Revelations, this day 
 had already obtained that name, by which, it 
 was ever afterwards distinguished. " I was in 
 the Spirit on the Lord^s day,^' 
 
 From this period, the notices of this day are 
 abundant, in all the Christian fathers. They 
 allude to the keeping of this day, as the day of 
 our Lord's resurrection. So universal was 
 their practice of observing it, as a day of re- 
 ligious w^orship, that it was spoken of by the 
 Roman magistrates ; and was one common 
 means of convicting them of Christianity. 
 
 Now, the example of inspired men, is suf- 
 ficient to prove that the keeping of this day is 
 acceptable to God. Nay, as it was kept to the 
 exclusion of the other, it seems to lay us under 
 a moral obligation to follow their example. 
 Specially, would this be the case, when, by 
 keeping the first day, in preference to the sev- 
 enth, we can so much better attain the end, for 
 which the institution was established. 
 
 Questions. 
 
 1 . What do you mioan by the sabbath being 
 a positive institution ? 
 
 2. Repeat the passage, in which, the institu- 
 tion of the sabbath is first recorded ? 
 
OF THE SABBATH. 93 
 
 3. Why do we suppose, that it was given to 
 the whole human race ? 
 
 4. What is meant by sanctifying the sab- 
 bath ? 
 
 5. What reasons have we, for supposing, that 
 the sabbath was observed before the time of 
 Moses ? 
 
 6. AVhat do we learn, from the manner, in 
 which the sabbath is first mentioned in the 
 wilderness ? 
 
 7. Repeat the commandment in the law, in 
 which the keeping of the sabbath is enjoined. 
 
 8. How was the sabbath kept among the 
 Jews, besides being observed as a day of rest ? 
 
 9. What was the example of the inspired 
 Apostles, respecting the day to be kept for 
 worship ? 
 
 10. What was the example of the early 
 Christians, and of Christians since that time ? 
 
 11. If we are at liberty to keep either the 
 seventh or the (irst day, which day, as Chris- 
 tians, should we wish to keep ? 
 
 Section II. 
 
 Of the manner in ivhicJi the Sabbath is to 
 be observed. 
 
 1. The law of the sabbath forbids all labor 
 either of body or of mind. '^ Six days shalt 
 
94 THE MANNER OF 
 
 thou labor and do all thy work. But, the sev- 
 enth, is the sabbath of the Lord thy God, in it 
 thou shalt not do any work." The only ex- 
 ceptions to this rule, are those made by our 
 Saviour; works of necessity or mercy. We 
 have no right to labor at our ordinary vocation, 
 whether it employ our physical or intellectual 
 faculties, nor to travel on this day. It is set 
 apart by God, for himself. 
 
 2. It forbids the labor of servants and 
 children, in a word, of all those committed to 
 our charge. The precept includes our sons 
 and daughters, and our servants as well as our- 
 selves. They stand in the same relations to 
 God as ourselves ; and we have no right to ap- 
 propriate that time, which he has already ap- 
 propriated to himself. And still more, he who 
 is at the head of a family, is bound to see that 
 all under his charge, refrain from labor, and 
 sanctify the day. 
 
 3. The command of God forbids us to em- 
 ploy in labor, on that day, brute animals. 
 They are as much entitled to its rest as our- 
 selves. 
 
 4. The command is, to rest. Hence it as 
 much forbids the employment of our time in 
 the pursuit of pleasure, as of wealth. It is as 
 much a profanation of the sabbath to spend it 
 
OBSERVING THE SABBATH. 95 
 
 in visiting, journeying, riding, sailing, or in any 
 form of amusement, as in labor. 
 
 On the contrary, the precept for the observ- 
 ance of the sabbath enjoins the keeping of the 
 day holy, that is, the sanctifying it, or setting 
 it apart for a religious purpose. To rest from 
 labor is commanded, but this is not all ; we are 
 to occupy it in the services of religion. Among 
 these are ; — 
 
 1. Reading the Scriptures, meditation and 
 prayer in private. 
 
 2. The special instruction in religion of the 
 young, and those committed to our care. 
 Hence we are bound to make such arrange- 
 ments in our families, as are consistent with this 
 duty. 
 
 3. Social worship. This, under the Mosaic 
 and Christian dispensation, has ahvays formed 
 an important part of the duties of this day. 
 
 The sabbath is one seventh part of time, 
 that is, a whole day. Hence, the whole of it 
 is to be consecrated to the service of God. 
 To employ any part of it in labor or amuse- 
 ment, or in trifling or secular conversation, or 
 reading, is a violation of the command of God. 
 It does not begin and end with the ringing of 
 the bell for church, but it includes the whole 
 day. 
 
 Again. It is set apart for the whole race^ 
 
96 QUESTIONS, 
 
 that is, for all men. Statesmen and legislators 
 are under as great obligations to keep it, as pri- 
 vate citizens, the rich and powerful as much as 
 the poor and dependent. Nor are any so in- 
 significant as to be excused from the obliga- 
 tion. The child is commanded to keep the 
 day holy as much as his parent, and he sins 
 against God, as much, by playing, as older 
 persons do, by labor, on God's holy day. 
 
 I would impress these remarks particularly 
 upon the young. One of the first indications 
 that a young person is becoming vicious, is his 
 disrespect of the sabbath and neglect of reli- 
 gious worship. The youthful sabbath-breaker 
 rarely fails to become a profligate and abandon- 
 ed man. Let a young person therefore, under 
 all circumstances, keep the sabbath day holy, 
 and let him strenuously avoid the company of 
 those w4:io are inclined to violate it. 
 
 Questions. 
 
 1. What Vv^ork may we do on the sabbath 
 day? 
 
 2. Suppose we neglect a work of necessity 
 on Saturday, may we do it on Sunday ? 
 Why ? 
 
 3. Suppose 1 employ another to work for 
 me on the sabbath, who is in fault, he or I ? 
 
Q,UESTIONfej. 9t 
 
 4. Ought we to spend as much lahor in 
 cooking on the sabbath, as on other days ? 
 Why ? 
 
 5. For what purposes may we use ammalsj 
 on the sabbath day ? 
 
 6. Animals cannot be religious ; why then 
 should tney rest on the sabbath? 
 
 7. Why should we not amuse ourselves on 
 the sabbath ; since amusement is a sort of 
 rest and refreshes the mind ? 
 
 8. What is the great purpose for which 
 God gave man the sabbath ? 
 
 9. How sljould the duties of the sabbath 
 be divided ? 
 
 10. Ought young persons to keep the sab- 
 bath, as well as those who are elder? 
 
 11. Is it right for young persons to play, 
 to talk of their sports and to read trifling books, 
 or to saunter about the fields on the sabbatli ? 
 Why ? 
 
 12. Why may we not do this when we are 
 not in church ; and when our parents do not 
 see us ? 
 
 13. W^ould it be right for legislators to 
 meet, and make laws on the sabbath day ? 
 
 14. Suppose one of your companions was 
 in the habit of spending his sabbath in amuse- 
 ment, what opinion should you form of liim, if 
 he had had an opportunity to know better ? 
 
 9 
 
98 QUESTIONS. 
 
 15. Did you ever know a good boy or girl 
 who was in the habit of breaking the sabbath ? 
 
 16. Explain how you ought to keep the 
 sabbath, beginning at the morning and going on 
 through the day ? 
 
 Having considered the duties of man to 
 God, we next proceed to treat of the duties 
 of man to his fellow man. These may be 
 considered under two heads. 1. The duties 
 of reciprocity. 2. The duties of benevo- 
 lence. Hence this portion of the subject will 
 be divided into two parts. 
 
LOVE TO MAN, OR MORALITY. 
 CHAPTER L 
 
 THE DUTIES OF RECIPROCITY. 
 
 This duty may be illustrated by several 
 considerations. 
 
 1. When we look upon the gifts of God to 
 men, and nations, we observe a very striking 
 diversity in the means of happiness which he 
 has bestowed. One man possesses more 
 strength than another, a second is distinguished 
 for personal appearance, a third for taste, a 
 fourth for imagination, a fifth for wealth, and 
 thus indefinitely. In this respect, therefore, 
 men are, in the most striking degree unequal. 
 
 But in another respect, they are all equal, 
 God having bestowed these gifts, upon each 
 one, severally, as he will ; and, holding every 
 one accountable for the use of them, has 
 given to every one, the right to derive from 
 them all the happiness in his power, provided, 
 he do not so use them, as to interfere with the 
 happiness of his neighbor. In this respect, 
 therefore, that is, in the right to use for his 
 own happiness, without injury to his neighbor, 
 whatever God has given to him, all men stand 
 on the ground of perfect equality. 
 
 The case may be illustrated by a familiar 
 
100 DUTY OF RECIPROCITY. 
 
 instance. Suppose a wise and indulgent pa- 
 rent, having remarked the separate dispositions 
 of his children, bestows upon them various pos- 
 sessions, according to their individual habits, 
 and character. To one he gives houses, to 
 another land, to another money, and to an- 
 other education. His intention, nnanifestly is, 
 that each one should derive all the happiness 
 he can, from that particular portion which he 
 has received. But this diversity of gifts, con- 
 fers on no one, the right of infringing upon the 
 possessions, or means of happiness of his 
 brother. And, specially, if the father had 
 given to one, more than to another, would this 
 inequality present no reason, why, he who was 
 most favored, should, by oppression and extor- 
 tion make the inequality greater. 
 
 Now the law of reciprocity, teaches us to 
 observe this distinction, in all our dealings with 
 our fellow men. It enjoins, that, as we all 
 claim the right to enjoy, without molestation, 
 the means of happiness which God has be- 
 stowed upon us, we leave every one to enjoy, 
 without molestation, the means of happiness 
 which God has bestowed upon him. We claim 
 the right to use our senses, our limbs, our intel- 
 lect, our possessions, our reputation, as we will, 
 if we do not molest any one else ; and, we are 
 bound to leave every one else undisturbed, in 
 the exercise of the same right. If w^e act other- 
 
tfVTY OF RECIPROCITY. lOl 
 
 Wise, if, to promote our own happiness, we 
 infringe upon the right which God has given to 
 our neighbor to promote his own happiness, 
 we violate the law of reciprocity. 
 
 This duty, in the Scriptures, is enforced by 
 the command, Thou shalt love thy neighbor 
 as thyself. 
 
 Our Lord, in the parable of the good Sa- 
 maritan, teaches us who is meant by our 
 neighbor. It is the stranger, the alien, the 
 national enemy, that is, every man whatever^ 
 under what circumstances soever, he may be 
 placed. 
 
 But, what is meant, by loving our neighbor 
 as ourselves. Let us ask, how do we love 
 ourselves. We answer, every one loves to 
 enjoy, without molestation^ the means of hap- 
 piness which God has conferred upon him ; 
 and he is painfully conscious of injury, if this 
 right be interfered with. In this manner he 
 loves himself. Now, in the same manner he 
 is bound to love his neighbor. That is, he is 
 bound to have the same desire, that his neigh- 
 bor should enjoy unmolested, the gifts of 
 God's providence, as he has to enjoy them 
 himself; and, to feel the same pain, when 
 another man's rights are invaded, as he does 
 when his ow^n are invaded. With such senti- 
 ments, he would be just as unwilling to violate 
 
102 DUfY OF RECH^UOClTir. 
 
 the rights of anotherj as to suffer a violation of 
 his own rights. He would love his neighbor's 
 rights, as he loves his own ; that is, he Vv^ould 
 love his neighbor as he loves himself. 
 
 The same precept is expressed in other 
 places, in another form. All things whatso- 
 ever ye would that men should do unto youj 
 do ye, even so, unto them ; for, this is the 
 law and the prophets. Mat. vii. 12. That 
 is to say, would w^e wish to know how delicate ^ 
 is the respect which we should entertain to- 
 wards the rights of others ; we m.ay always 
 decide it, by asking, how delicate is the re- 
 spect which we would desire him to entertain 
 towards our own rights. But this precept, I 
 think, goes a single step farther. It obliges 
 every man, to commence such a course of con- 
 duct, without regard to the conduct of others 
 to himself. If we complain that another has 
 violated the law of reciprocity towards us, 
 it commands us, before we urge this claim 
 any further, to act upon this principle towards 
 him. Every one must see, that, if this com- 
 mand were obeyed, retaliation would instantly 
 cease, and by leaving all the injuries at the 
 door of one party, and placing before that 
 party the constant example of justice, it 
 would deprive him of the shadow of apology. 
 ThuSj the tendency of such conduct would 
 
i3UTY 01' RECIPROCITY. 103 
 
 be, to banish crime and violence from the 
 €arth. 
 
 From what we have said, it is evident, that 
 this precept is of universal application. It 
 binds all men, and under all circumstances. 
 It applies to the strong and the weak, the 
 rich and the poor, tlie young and the old. 
 The richer the benefits God has bestowed up* 
 on us, the greater is the reason why we should 
 be satisfied with our lot, and strive to be the 
 means of benefitting others. If God lias 
 been bountiful to us, this, surely, is no reason^ 
 why we should deprive another, whom God 
 has dealt with less liberally, of the slender 
 pittance, which has been conferred upon him. 
 And this apphes to children, as well as to 
 men. The boy, who takes from his play fel- 
 low, a hoop, or a kite, because he is stronger, 
 or who cheats him out of it, because he is 
 older, and more sagacious, just as much vio- 
 lates this law, as the man wdio robs a house, 
 or steals a horse. 
 
 And the precept applies to nations as w^ell 
 as to individuals ; that is, it is given to man, as 
 man, under what circumstances soever, he 
 may be placed. Nations are bound to love 
 the rights of other nations, as they love their 
 own ; and, to require of them nothing else, 
 thsLU they actually exemplify in their own con- 
 
104 DUTY CTF KECri*^Ra€lTYe 
 
 duct to others. It is a much greater wrong^^ 
 for nations to oppress, to lie, and cheat, than 
 for individuals to do the same wickedness, be- 
 cause it inflicts injury, and corrupts the moral 
 sentiments of men^ to a much wider extent. 
 And, for such wrong, both rulers and people 
 will be held answerable at the bar of God. 
 
 And, lastly. Inasmuch as we are all the 
 creatures of God, and are all equally under 
 his protection, he who violates the law of re- 
 ciprocity, not only does wrong to man, but 
 sins against God^ We are bound to do jus- 
 tice to our neighbor, not only because he is 
 our neighborj but also, because he is a crea- 
 ture of God ; and because God has command- 
 ed us to do it. No act of injustice, therefore, 
 whether in young or old, in individuals or na- 
 tions, is a trifling offence, inasmuch as it is a 
 violation of our obligations to our maker, and 
 he will assuredly requite it, either in this 
 world or the next. 
 
 Questions. 
 
 1. Give examples, from cases which you 
 know, of the difference in the gifts of God, to 
 different persons. 
 
 2. Does this difference give to one, a right 
 to interfere with the gifts^ which God has be* 
 
QUESTIONS* 105 
 
 Stowed upon another ? Illustrate this. Give 
 examples. 
 
 3. Illustrate this by such examples as these. 
 Suppose one man had a larger farm than an- 
 other, or was stronger than another, or one 
 boy had a larger kite than another. 
 
 4. Who is our Father, and gives us all 
 things, as he pleases ? What conclusion 
 should we draw from this ? 
 
 5. Illustrate, in your own language, what 
 you mean by the law of reciprocity. Show, 
 by examples, how you would act, if you obey- 
 ed it, and how you would act if you disobey- 
 ed it. 
 
 6. Repeat, in your own language, the par- 
 able of the good Samaritan. 
 
 7. When we consider the question to which 
 the parable was an answer, and the command 
 of Christ at the close, what do we suppose 
 that Christ meant to teach us by it ? 
 
 8 , Give an CKample, of loving your neigh- 
 bor as yourself. 
 
 9. Illustrate, by example, what you under- 
 stand by the precept, as ye would that men 
 should do unto you, do ye even so unto them* 
 
 10. Suppose another person has treated 
 you unkindly, how ought you to treat him, 
 when you ask him to make reparation ? 
 
 IL You feel that it is wrong for another 
 
106 quESTioNS, 
 
 person to treat you ill ; what does this feeling 
 teach you, in respect to your treatment to him ? 
 
 12. If God has given you more strength, 
 or more wealth, or more knowledge than an- 
 other person, what right does this give you 
 over that other person? 
 
 13. What obligation does it impose upon 
 you towards him ? 
 
 14. We are much stronger and wiser than 
 the Indian tribes on our frontiers. Does this 
 give us any right to interfere with the means 
 of happiness which God has given them ? 
 Why? 
 
 15. Suppose we violate the duty of reci- 
 procity, is this a sin against God ? Why I 
 Explain in your own language,. 
 
CHAPTER II. 
 
 OF PERSONAL LIBERTY, AND THE MODES IN 
 WHICH IT MAY BE VIOLATED. 
 
 I have said, that every man has an equal 
 right to use whatever means of happiness God 
 has bestowed upon him, in such manner as 
 he pleases, provided he do not so use it, as to 
 molest his neighbor. Among these gifts are 
 our limbs and faculties, our intellect, and our 
 conscience. That is, we all have a right to 
 use the various powers of our bodies, our 
 minds and our conscience, in such manner as 
 we please, provided, we do not interfere with 
 the right which every other man has, to use 
 his means of happiness in the same manner. 
 Every man has a right to use his eyes, his 
 hands, his feet, as w^ill promote his own hap- 
 piness, if he leave others unmolested. Every 
 one has a right to study what he please, and 
 to make known what he believes to be truth, 
 to those who are willing to hear it ; and to 
 worship God in such manner as he beheves 
 %vill be acceptable to him, provided, only, he 
 
108 OF PERSONAL LIBEETY. 
 
 does this, without interfering with the rights of 
 his neighbor. 
 
 The only apparent exceptions to this, are^ 
 such as spring from the relation of parent 
 and child, 
 
 1. A parent is under obligation to support 
 a child, and is responsible for his actions. He 
 must therefore have a right to control his ac- 
 tions. He is responsible to God for the in- 
 tellectual and moral education of the child^ 
 and therefore he has a right to contiol what- 
 ever a child shall read, and in childhood^ 
 what religious instruction he shall receive. 
 
 2. A parent has a right to the services of 
 his child, until he becomes of age, and is able 
 to provide for himself. Ihis right, he may^ 
 as in the case of apprenticeship, transfer to an- 
 other. But as his own right is limited by 
 age, he can transfer it, for no longer time^ 
 than he could enforce it Ijimself. This right 
 of the parent over the cliild, however, ceases 
 when the child becomes of age ; and after 
 that, the parties stand, so far as natural right is^ 
 concerned, upon the same level with other 
 men. 
 
 The right of personal liberty may be viola- 
 ted. 1. By the individual ; and 2. By soci- 
 ety. 
 
109 
 
 Section I. 
 
 The violation of Personal Liberty by the In^ 
 dividual. 
 
 The most common form of this violation, is, 
 in the case of domestic slavery. 
 
 Domestic slavery, proceeds upon the belief, 
 that A, by the payment of money to B, may 
 obtain a right to use the physical and intel- 
 lectual, and to control the moral powers of C, 
 as he pleases. It supposes that one man, has 
 no right to use his limbs, his intellect, and his 
 other powers, for the promotion of his own 
 happiness, but only in such manner as will 
 promote the happiness of another. And it sup- 
 poses the master to have this right, not over a 
 single individual only, but over as many as he 
 can obtain by purchase. 
 
 It is manifest that slavery involves the right 
 over the intellect and conscience, for, if it 
 exist, it must involve every thing necessary to 
 its existence and perpetuity. And that such 
 control is supposed necessary, is evident from 
 the fact, that in all cases of apprehended in- 
 surrection, the master has always assumed it, 
 and has claimed the right to do so. 
 
 The precepts of the Gospel seem equally 
 at variance with the existence of slavery. 
 10 
 
110 PERSONAL LIBERTY, 
 
 The precept of the Christian religion i% 
 thou shall love thy neighbor as thyself. The 
 meaning of this precept, we have before 
 shown. Now this must be absolutely prohib- 
 itory of slavery, unless it can be shown, that 
 he who is a slave, is not my neighbor. Every 
 one must admit, that, were this precept univer- 
 sally obeyed, slavery could not exist, for a 
 moment, in fact, though it might exist for a 
 while, in forra» 
 
 Again. Every one sees, that slavery of 
 white men, is at variance with the precepts of 
 religion. We all thus judge, respecting the 
 slavery formerly existing in the Barbary States. 
 But does difference of color make any change 
 in moral right, and moral obligation ? 
 
 If it be said that the Old Testament recocr- 
 nized slavery, we answer, this was an era of 
 comparative moral darkness, to which, under 
 the clearer light of the Gospel, we need 
 not go for illumination. It also allowed of 
 divorce, which the New Testament forbids. 
 
 If it be said, that the New Testament does 
 not forbid it, we answer, the first precept of 
 the New Testament is such, that, if obeyed, 
 slavery could not exist. It is unjust to say 
 that it does not forbid it, because it does not 
 take that particular mode of extii^pating it 
 which we might select. 
 
:^ERSONAL LIBERTY. Ill 
 
 While, however, such is the law of Nature 
 and Revelation, it is proper that we should 
 declare what seems to be the duty of masters 
 and of slaves, supposing this relation to have 
 become established. 
 
 1. It is the duty of the master to recognize 
 the right of the slave, to all the blessings 
 which God has given him, equally with him- 
 self. Hence, if the slave be able to take care 
 of himself, the master will either immediately 
 manuuiit him, or, by allowing him such wages 
 ^s are just, enable him, in process of time, to 
 liberate himself. 
 
 Which of these two modes would be equit- 
 able, must be decided by a consideration of 
 the circumstances of each individual case. 
 
 If the slave be not able to take care of him- 
 self, then, it will be the duty of the master to 
 elevate his character, and improve his under- 
 standing until he becomes so. As soon as 
 this is accomplished, the duty of the master is 
 the same as in the preceding case. 
 
 On the other hand, the duty of the slave is 
 submission, and obedience, in all cases in 
 which this obedience is not at variance with 
 the command of God. The fact, that the 
 master exercises an unlawful authority, in no 
 manner gives to the slave the liberty of retal- 
 
112 Q,UESTiaNS. 
 
 iatioti. And slaves are commanded to do this^ 
 on the ground, that this meekness and for- 
 bearance and submission under injury, is well 
 pleasing unto God, who will render unto every 
 man according to his deeds. 
 
 And yet more. It is our duty to make 
 known to all men, who are willing to hear 
 us, what we consider to be their duty to God ; 
 having done this^ our responsibility, in respect 
 to their actions, ceases. If they will not listen 
 to us, the responsibility of their conduct rests 
 with themselves. Much less are we at liber- 
 ty to use offensive language respecting them^ 
 or to excite men to war and bloodshed. The 
 principles of the Gospel always teach us to do 
 good to one party, by doing good to both. And 
 if we attempt to do good in any other way, I 
 think we cannot plead for our practice tha 
 sanction of the Gospel. 
 
 Q^UESTIONS. 
 
 1. Suppose a man should imprison another 
 in his house, in what manner would he violate 
 the laws of reciprocity ? 
 
 2. Suppose he would not let him go off from 
 his farm^ what violation would this he I 
 
'QUESTIONS. 113 
 
 3. How does the institution of slavery vio- 
 late the right of personal liberty ? 
 
 4. Could slavery exist, if equal right over 
 their bodies and minds, were allowed to all 
 men ? 
 
 5. Could slavery exist, if every one under- 
 stood and loved the rights of his neighbor as 
 he does his own ? 
 
 6. Would it be right for us to enslave men 
 of our own color ? 
 
 7. Does difference of color make any dif- 
 fei-ence of right ? 
 
 8. Suppose slavery was allowed under the 
 Old Testament, does this rendeir it lawful for 
 us? Why? 
 
 9. Suppose you were a master, and w^ere 
 convinced that it was contrary to the law of 
 God to hold a slave, what ought you to do ? 
 
 10. Suppose the slave was so ignorant, and 
 unaccustomed to care, that he could not, if 
 free, support himself, what ought you then to 
 do? 
 
 1 1 . Suppose you thus held him for his own 
 good, and for the purpose of fulfilling the law 
 of reciprocity, would you be guilty of the 
 wrong of slavery? Why? 
 
 12. Suppose you were a slave, what would 
 be your duty to your master and to God ? 
 
 13. Suppose slavery to be wrong, does 
 
 10^ 
 
114 PERSONAL LlBl^Rtt^^ 
 
 this give us any right to use abusive language 
 towards those who hold slaves ? Why ? 
 
 14. Suppose slavery to be wrong, does this^ 
 give us any right to use any language, or da 
 any thing else, w^hich would tend to excite 
 masters and slaves to animosity against eacb= 
 other ? 
 
 Section IL 
 Violation of Personal Liberty by Society.' 
 
 By a society is meant a number of individ- 
 uals, associated together, and agreeing to be 
 governed by certain laws. Thus^ a family is 
 a society, governed by the laws enacted by the 
 parents. Thus, men form societies, among 
 themselves, for the purpose of accomplishing 
 certain purposes, as philosophical or benevo- 
 lent societies. Thus, nations are also socie- 
 ties, composed of individuals, united under 
 certain laws, for the purpose of accomplishing 
 certain objects. 
 
 I have before stated, that God has commit- 
 ted to every individual such means of happi- 
 ness as he has pleased, and has given to all 
 men an equal right, to employ those means as 
 they choose, provided they do not employ then^ 
 
J^ERSO^AL LIBERTY, iW 
 
 to the molestation of their neighbors. ' So 
 long as they employ them innocently, there- 
 fore, they are not responsible to any one; and^ 
 if any one interfere with the innocent employ- 
 ment of them, it is tyranny or oppression. 
 
 But it is evident, that a society may thus 
 interfere, as well as an individual. Thus, a 
 whole family, as well as any one member^ 
 may turn against a single individual, and agree 
 to oppress him. So, also, a nation, which is 
 a larger society, may agree together to injure 
 a single individual, or several individuals ; that 
 is, they may make laws, which shall interfere 
 with the innocent pursuit of his or their happi- 
 ness, and thus be guilty of oppression. 
 
 When men unite together in a nation, they 
 appoint certain persons to make and to exe- 
 cute laws, who are called the government of 
 that nation. These persons are Legislators, 
 and the assembly, when convened, is called 
 Parliament, Congress, or a Legislature, and 
 those who execute the laws, are called Judges^ 
 he, HencCj oppression is generally executed 
 by governments, though in fact, it can never be 
 executed, but with the consent of the people. 
 Sometimes, however, the people are guilty of 
 oppression, even in opposition to the govern-* 
 ment ; this is the case when mobs assemble 
 to injure and molest individuals ; and it is one 
 
116 jPersoMal Li:6EiEii:'if, 
 
 of the most odious and detestable forms of op^ 
 pression and tyranny. 
 
 Societies interfere with the personal liberty 
 of individuals in several cases. 
 
 1. Wljen an individual is imprisoned with- 
 out crime, or reasonable suspicion of crime. 
 
 2. Whenever, although he may be possibly 
 guilty of crime, he is punished without a fair 
 and impartial trial. Until a crime is proved^ 
 there is against a man nothing but suspicion. 
 And, if it be allowed to punish men on sus- 
 picion, the innocent are as likely to suffer as 
 the guilty, that is, there is an end of justice. 
 
 3. When a man is forbidden to go where he 
 pleases, and employ himself as he pleases^ 
 provided he do it to the injury of no one. 
 This is the case, when a man is forbidden to 
 leave a country, or to set up his trade in a 
 particular district. All these violations of lib- 
 erty occur, in many of the nations of Europe 
 and Asia. 
 
 Society may interfere with the intellectual 
 liberty of man. 
 
 1. When a man is forbidden to study any 
 thing that he chooses. As in Catholic coun- 
 tries, where a man is forbidden to study the 
 Bible, and many other religious books. 
 
 2. When a man is forbidden to publish his 
 views of truth on any subject, not interfering 
 with the rights of others. This was the case 
 
PERSONAL LIBERTY. 117 
 
 when Galileo was forbidden by the church of 
 Rome, to publish his opinions respecting As- 
 tronomy ; and when men are, by the same 
 authority, forbidden to circulate the Scriptures 
 and religious books. 
 
 When, however, men publish works which 
 tend to excite the wicked passions of men, and 
 lead them to violence, or when they publish 
 what will injure the reputation of their neigh- 
 bors, it is the duty of society to interfere and 
 punish the guilty. This, however, is only to be 
 done, after a fair and impartial trial, to which, 
 a man, in this case, as in any other, is fully 
 entitled. 
 
 Society may interfere with the religious lib- 
 erty of the individual. As the cultivation of 
 his moral nature is one means of happiness, 
 every man is at liberty to cultivate it, in any 
 manner that he chooses, without injury to his 
 neighbor. Society violates this right. 
 
 1. When the exercise of any mode of wor- 
 shipping God, which does not molest other 
 men is forbidden. 
 
 2. When any mode of worship is com- 
 manded ; because, that which is thus com- 
 manded, may seem to those on whom it is im- 
 posed, contrary to their obligations to God. 
 
 3. By inflicting punishments on men, or 
 depriving them of any of their rights, because 
 
118 QUESTIONS. 
 
 they profess one religion in preference to 
 anotlier. 
 
 4. By any method, in which rehgious nien 
 are deprived of any facihties for the prosecu- 
 tion of their happiness in this way, which are 
 granted to other men, for prosecuting it in any 
 other way. If the whole subject of religion 
 is a matter between a man and his God, socie- 
 ty has no right to interfere with it, only in so 
 far, as it interferes with the duties which man 
 owes to man. And, in this case, the interfer- 
 ence is not on the ground that the thing in 
 question is a good or a bad religion, but on the 
 ground, that there is a violation of the rights 
 of man. 
 
 Religious liberty is violated in Catholic and 
 Mahomedan countries, where only a particular 
 form of religion is allovv^ed : and also in many 
 Protestant countries, where, a particular form 
 is established by law ; and the professors of 
 every other are deprived, for this cause, of 
 many of their just rights. 
 
 Questions, 
 
 1. Suppose you wished to form a society, 
 how would you do it ? 
 
 2, Suppose one hundred men were cast 
 away on a desolate island and wished to form 
 a government, how would they proceed? 
 
QUESTIONS. 119 
 
 3. What general principles should they 
 adopt as the foundation of all their laws ? 
 
 4. Can people, as well as governments^ be 
 guihy of oppression ? Give an example. 
 
 5. In some countries, kings, when displeas- 
 ed with any of their people, have ordered 
 them to be imprisoned for life. Was this 
 right? Why? 
 
 6. Suppose a man was suspected of mur- 
 der, but there was no proof against him, would 
 it be right to imprison him or punish him ? 
 Why ? 
 
 7c In some countries, men are forbidden to 
 go to any other country, though they might 
 greatly benefit their condition by so doing. Is 
 this right ? Why ? 
 
 8. Why should not governments direct what 
 books the people shall read ? 
 
 9. Peter and John were beaten by the Jews, 
 for declaring that Jesus was the Messiah. 
 Why was this wrong? 
 
 10. Suppose a man should publish a book 
 persuading all men to rob and murder their 
 neighbors. Ought this to be allowed ? Why ? 
 
 11. Suppose there should be a number of 
 Mahomedans in the United States; would 
 it be right to let them build a mosque, and 
 publish the Koran, and celebrate their false 
 worship ? 
 
120 Q^UESTIONS. 
 
 12. Ought not all men to worship God ? 
 Ought we not then to oblige them to worship 
 God ? If our way of worship is right, ought 
 we not to make them worship him in our way ? 
 
 13. In some countries men are deprived of 
 the right of holding offices, unless they wor- 
 ship God in one way. Is this right ? Why ? 
 
 14. Legislatures have sometimes attempted 
 to forbid men from giving away property to 
 religious objects. Is this right ? Why ? 
 
 15. Is it right to banish men for their reli 
 gious opinions? 
 
CHAPTER IIL 
 
 OF PROPERTY, 
 
 Section I. 
 Nature and origin of the Right of Property. 
 
 The right of property is^ the right to use 
 something as I choose, provided I do not so 
 use it as to interfere with the rights of my 
 neighbor. Thus, if a man owns a horse, he 
 has a right to use liim in his own labor, as he 
 will, and no one, except in case of excessive 
 cruelty, has a right to interfere. But a man 
 has no right to use his horse to eat up his 
 neighbors' oats ; and it would be no excuse for 
 his conduct, for him to plead, that the horse 
 was his own, and he had a right to use him as 
 he pleased. 
 
 We proceed to consider the modes in which 
 the right of property may be acquired. 
 
 These are either direct or indirect. 
 
 First. Direct, 
 
 1. By the immediate gift of God. 
 
 When God has given me a desire for any 
 11 
 
122 RIGHT OF PROPERTY. 
 
 object, and has spread the object before rae^ 
 and there is no rational creature to contest my 
 claim, I may take it. and use it as I will, sub- 
 ject only to the limitation of my obligations to 
 him, and to my fellow creatures. On this 
 principle, is founded my right to enter upon 
 wild and unappropriated lands, to hunt wild 
 game, to pluck wild fruit, to take fish, in rivers, 
 or in the ocean, or any thing of this sort. 
 
 2. By the labor of my own hands. 
 
 If I own a piece of land, and by the labor 
 of my hands, raise an ear of corn, that ear of 
 corn is mine, as much as the labor by which it 
 was produced. If, however, another ow^n the 
 farm, and 1 labor upon it, I am entitled only to 
 the portion which has been agreed upon be- 
 tween us. He is entitled to his share for the 
 use of the farm, and I to a portion, as the result 
 of ray labor. This is the nature of wages. 
 
 Second. Indirect, 
 
 1. By exchange. 
 
 If I own any thing, I have the right inno- 
 cently to use it as I will ; and, of course, if I 
 see fit, to part with it for something else. As 
 my neighbor has the same right, we may mu- 
 tually exchange the ownership of particular 
 articles v/ith each other. When such an ex- 
 change is made by the respective owners, 
 property is held rightfully. 
 
 2. By gift. 
 
RIGHT OF PROPERTY. 123 
 
 As I may rightfully part with, and another 
 rightfully receive, my property for an equiva- 
 lent rendered ; so, I may, if I choose, part 
 with it, without an equivalent; that is, in obe- 
 dience to my feelings of benevolence, affection 
 or gratitude. This also confers a valid title to 
 property. 
 
 3. By will. 
 
 As I have the right to dispose of my prop- 
 erty during my lifetime, and may exchange or 
 give it away as I see fit, previous to my de- 
 cease ; so, I may give it to another, on condi- 
 tion, that he shall not enter upon possession un- 
 til after my death. 
 
 4. By inheritance. 
 
 As men frequently die intestate, that is, 
 without having made a will ; society presumes 
 upon the manner in which they would wish 
 their property to be disposed of. Thus, it is 
 supposed, that a husband and a parent would 
 wish his property to be distributed among his 
 wife and children; or, if a man have neither 
 wife nor children, among his nearest relations. 
 On such principles, therefore, the laws respect- 
 ing inheritance are formed. This also gives a 
 valid right to property. 
 
 5. By possession. 
 
 If a man hold property without any valid 
 title, yet, if no one can show any better title^ 
 
124 Q,UESTIONS. 
 
 we are bound to leave him unmolested. This 
 is evident; for he who took it away, with no 
 better title, would be liable to be immediately 
 dispossessed by another, and, thus, contentions 
 arise without end, and all without any bene- 
 ficial result. 
 
 To sum up what has been said in a few 
 words. The right of property may originally 
 be acquired either by the gift of God, or by 
 the labor of our hands. It may be subse- 
 quently acquired, either by exchange, by 
 gift, by will, or by inheritance under law. 
 But, in all cases of transfer of ownership, the 
 consent of the original owner, either express- 
 ed or interpreted by society, is necessary to 
 render the transfer morally right. And lastly, 
 although the individual may not have acquired 
 a valid title to property ; yet, mere possession 
 is a sufficient bar to molestation, unless some 
 claimant can prefer a better title. 
 
 Questions. 
 
 1. By what right would you kill and eat a 
 deer in a forest, or a buffalo on a prairie ? 
 
 2. By what right would you take possession 
 of, and cultivate, an island which you discov- 
 ered ? 
 
RIGHT OF PROPERTY. 125 
 
 3. By what right do you hold, as your 
 property, the cattle which you have reared ? 
 
 4. Explain the right of property acquired 
 by exchange, and give an example. 
 
 5. Why should men have a right to direct 
 what shall be done with their property after 
 they are dead ? 
 
 6. Suppose a man has gained possession of 
 a house, to which he has no right, but, of 
 which I do not know who is the real owner ; 
 have I any right to turn him out ? Why ? 
 
 7. Enumerate, and give examples of the 
 various modes by which property may be 
 rightfully acquired. 
 
 8. Enumerate the articles which you pos- 
 sess, and explain the right by which you hold 
 them. 
 
 Section tl. 
 
 Of the modes in which the Right of Proper- 
 ty may be violated. 
 
 The right of property, as we have said, is 
 the right to use something as we will, provided 
 we do not use it to the rnolestation of our 
 neighbor. This right is exclusive. Provided 
 a man uses his property within these limits, no 
 11^ 
 
136 KIGHT OF PilOPERl'f* 
 
 one whatever, has a right to interfere with him. 
 And the right also covers all his possessions* 
 No one has any more right to take a part^ 
 though ever so small, than to take the whole. 
 It is just as much a violation of the right of 
 property^ to take an apple, as to take a horse ; 
 to take what belongs to the public, as that 
 which belongs to the individual. 
 
 Again, w^e have said that no transfer of prop- 
 erty is valid, without the voluntary consent of 
 the owner. And this choice is not available 
 of right, if it be influenced by motives, pre- 
 sented wTongfully, by the receiver. If I 
 threaten a man with death, if he does not give 
 me money, he may choose to give me the 
 money rather than be shot; but this does not 
 render the transfer just. If I make a false 
 representation to a man, and thus influence 
 him, the injustice is the same. In the one 
 case it is robbery, in the other case it is swind- 
 ling. And, thus, in general, every transfer of 
 property is morally wrong, when the consent of 
 the owner is obtained, by means of a vicious 
 act, on the part of him who receives it. 
 
 Hence, the right of property may be viola- 
 ted. 
 
 1 . By taking property without knowledge 
 of the owner, or theft. It does not vary the 
 nature of the transaction, to say, that the owner 
 
illGHT OV PROPERTY. iSt 
 
 does not care about it, or that he will never 
 miss it, or would have no objection. The 
 simple question is, has he consented to the 
 transfer ? If he have notj the action is theft. 
 
 2. By taking the property of another by 
 consent, violently obtained, or robbery. 
 
 Here, we wickedly obtain power over a 
 man's life, and then offer him the choice of 
 death or surrender of his property. As this 
 is an ao^o-ravated violation of ridit, and also 
 always endangers life, it is punished with the 
 utmost severity, being, in most countries made 
 a capital offence. 
 
 3. By consent fraudulently obtained, or 
 cheating. 
 
 This may be of two kinds. ] . When no 
 equivalent is offered, as, when a beggar obtains 
 money on false pretences. 
 
 2. Where the equivalent offered is different 
 from what it purports to be ; or when consent 
 is obtained by a fraudulent act on the part of 
 him who ob al^is it. 
 
 x4s this case includes by far the greatest 
 number of violations of the law of property, 
 and, as it is that from which most of the others 
 proceed, it will be treated of, at considerable 
 length. 
 
 We shall divide the subject into three parts. 
 
 1. When the equivalent is material, and 
 the transfer perpetual. 
 
128 qiTESTIONS. ■ 
 
 2. When the equivalent is material, and the 
 transfer is for a limited time. 
 
 3. When the equivalent is immaterial. 
 
 Questions. 
 
 1. If you own any thing, how much of it 
 do you own ? 
 
 2. If you own any thing, how much of it 
 may any one take without your consent? 
 
 3. How much may you take from another 
 person, without his consent ? 
 
 4. Suppose there was a pile of wood be- 
 longing to the tov/n ; would there be any dif- 
 ference between taking some of it, and taking 
 it from an individual ? 
 
 5. Suppose I oblige a man to give me mo- 
 ney by a threat ; what is the nature of the 
 crime ? 
 
 6. Suppose I obtain money from another, 
 by telling a lie ; what crimes do I commit ? 
 
 7. Suppose you were passing by an orchard^ 
 and took some apples ; would it be any excuse 
 to say that the owner would never know it? 
 Who would know it? 
 
 8. Have you any objection, to other persons 
 taking from you what is yours ? 
 
QUESTIONS. 129 
 
 9. Have you any right to say, that they will 
 have no objection to your taking what is theirs ? 
 
 10. Suppose an older brother should take, 
 by force, an apple from a younger brother ; 
 what would this act be ? 
 
 11. Suppose one boy should run away with 
 another boy's kite, what would this be ? 
 
 12. Suppose a giii should take a needle 
 from the needle-case of another, without the 
 other's know^ing it ; what would this be ? 
 
 13. Suppose a man should beg money for 
 medicine for his family, saying they were sick 
 when they were not ; what would this be ? 
 
 14. Suppose you sold a knife for a good 
 one, which you knew would break, the first 
 time it was used, what would this be ? 
 
 Section III. 
 
 The Law of Property^ when the equivalent 
 is material, and the transfer perpetual, or 
 the Law of Buyer and Seller. 
 
 The nature of the law. In this case, may be 
 seen, from considering the relative situation of 
 the parties to each other. He who wants a 
 pound of tea, or a yard of calico, could not 
 
130 THE LAW OF PKOPERTY. 
 
 go to China for the one, nor to the manufactur- 
 er for the other It is therefore for his in- 
 terest to pay a person, to keep these things on 
 hand for him, that he may buy them whenev- 
 er, and in what quantities soever, he may 
 want. This, the merchant undertakes to do 
 for him ; and, therefore, he acquaints himself 
 with the quahties of the goods, and employs 
 his time and money, in buying them and keep- 
 ing them for sale. This is a mutual advan- 
 tage to both parties. The merchant is bound 
 to exert his best skill and talent for the good 
 of the customer, and the customer is bound to 
 allow him a fair remuneration for his time, 
 skill and expenses. 
 
 Hence, 1. The merchant is under obliga- 
 tion to furnish goods of the same quality, as 
 that ordinarily furnished, at the same prices. 
 He is paid for his skill in purchasing, and, if 
 he do not possess that skill, the fault is his 
 own, and he ought to suffer the consequences. 
 
 If he have purchased a bad article, and has 
 been deceived, he has no right to sell it at the 
 market price, on the ground that he gave as 
 much for it, as he would have done, if it had 
 been good. If he had purchased an article 
 very cheap, he would have been entitled to 
 the benefit of his skill ; and if his skill be de- 
 
THE LAW OF PROPERTY. 131 
 
 ficient, he must abide the consequences, by 
 selling, not according to what it cost, but ac- 
 cording to what it is worth. 
 
 The only exc this rule is, where it 
 
 is known that Jv .er buys at his own 
 
 risk ; as when a horse is sold at auction, and 
 nothing is said about it. It is then understood, 
 that every one examines and decides for him- 
 self, and bids accordiagly. 
 
 2. The me^-cnanl is not only hound to sell, 
 but is at liberty to sell, at the market price. 
 That he is bound to sell thus, is evident from 
 the fact, that he endeavours to persuade every 
 one that he does so. Tiiat he is at liberty to 
 do this, is evident from the fact, that if his 
 goods fall in price on his hands, he must sell 
 at the same price as others, or else no one 
 will purchase of him. If then, he must suf- 
 fer, in case of a fall of price, he may charge 
 proportionably, with a rise of price. If I 
 have given five dollars a barrel, for flour, and 
 flour falls to four dollars, I must sell for four. 
 If it rise to seven, I may charge seven, with- 
 out regard to what it cost me. 
 
 3. The seller, however, has no right to in- 
 fluence the judgment of the buyer, by any 
 motives, aside from those derived from the re- 
 al value of the article in question. 
 
 He has no right to appeal to the fears, or 
 
132 THE LAW OF PROPER'TY* 
 
 hopesj or avarice of the buyer. He has' no 
 right to spread false reports, concerning the 
 plenty or scarcity of the article in question ; 
 nor to purchase it in large quantities, for the 
 sake of creating an artificial scarcity. He has 
 no right to take advantage of the youth, inex- 
 perience or vanity of the buyer ; and stimu- 
 late him to make large purchases, or at great 
 prices, or to practice the arts which are fre- 
 quently resorted to, by those who are com- 
 monly called good salesmen. 
 
 4. These remarks apply, with just the same 
 force, to the buyer. Both parties are under 
 equal and corresponding obligations. The 
 buyer is bound to allow to the seller a fair re- 
 muneration for his labor, time, interest and 
 risk. He is also forbidden to attempt to in- 
 fluence the mind of the seller, by false infor- 
 mation, or by any of those artifices, by which 
 men frequently underrate the value of what 
 they wish to purchase. '' 'Tis naught, 'tis 
 naught, saith the buyer, but when he goeth 
 his way, then he boasteth." 
 
 It is vain to reply to these remarks, that, if 
 men acted thus, their families could not be 
 supported. It is better to be poor, than to 
 act dishonestly, and disobey God. Besides, 
 is it not evident, that two parties, acting on 
 these principles, would, both, succeed better, 
 
THE LAW OF PROPERTY, ISB 
 
 than by both endeavoring to cheat each other. 
 And, again, if a man attempt to cheat me, 
 that is a reason why I should not traffic with • 
 him ; it is no reason why I should try to cheat 
 him. 
 
 5. A bargain is concluded, w^hen the par- 
 ties have signified to each other, their will to 
 make the transfer. Henceforth, all the risk 
 of loss and the chance of gain, are mutually 
 transferred ; although the articles themselv^es 
 have never been removed. Hence, if an ar- 
 ticle become injured after the sale, and before 
 the delivery, the purchaser bears the loss, un- 
 less the delivery were one of the conditions of 
 sale ; and then, all loss, previous to actual de- 
 livery, is borne by the seller. If I buy a load 
 of coal on the wharf, and the wharf be wash- 
 ed away, the loss is mine. If I buy a load 
 of coal and pay for the delivery at my house, 
 and the cart break down, and the coal be lost^ 
 the loss falls upon the seller. 
 
 6. The buyer is bound to inform the seller 
 of any uncommon rise in the value of his 
 goods. If he buys without so doing, it is 
 fraud. If the property of my neighbor rise in 
 value, by the providence of God, while it is in 
 his possession, the advantage as justly belongs 
 to him, as the jji^operiy itself, I have no 
 
 12 
 
134 qUESflONS. 
 
 more right to deprive him of the one, than of 
 the other. 
 
 These principles are, it is to be feared, too 
 commonly lost sight of, in the transaction of 
 business. They are violated v^hen men sell 
 goods of a different character from that which 
 their name imports ; as when wines are weak- 
 ened and adulterated ; when ordinary weight 
 or measure is curtailed ; or when a different 
 fabric from that ordinarily understood by the 
 name, is substituted, as when cotton and linen 
 is sold for linen cloth. It is in vain to palli- 
 ate these wronD;s, by telling of their universal- 
 ity, as though universal wickedness, could 
 render vice, virtue. The law of God is, thou 
 shalt not covet ; and it matters not, who, or 
 how many, disobey it, God will judge every 
 man accordino; to his works. 
 
 Questions. 
 
 1. Suppose you w^ere to open a store, what 
 is justly expected of you ? 
 
 2. What good does a merchant do in a 
 community? Explain in your own language. 
 
 3. What do you give for marbles ? What 
 w^ould they cost, if you had to go to Holland 
 for them ? 
 
QUESTIONS. 135 
 
 4. What do you give for needles? What 
 would they cost, if you had to go to England 
 for them ? 
 
 5. Suppose you had purchased a piece of 
 cloth and found it was damaged, have you any 
 right to sell it for good ? Why ? 
 
 6. Suppose you have purchased it at an auc- 
 tion for damaged, and it proves to be good ; 
 are you obliged to sell it for damaged ? 
 Why? 
 
 7. Suppose a man comes into your store to 
 buy, and does not know any thing about the 
 price of goods ; may you ask him what you 
 please ? Why ? 
 
 8. Suppose a man came to your store to 
 buy, would you have a right to induce him to 
 believe the article was very scarce, to make 
 him buy more, when such was not the case ? 
 
 9. Suppose I write to a merchant to send 
 me a load of corn from Richmond, and the 
 vessel is cast away, who bears the loss ? 
 Suppose he offers to deliver it for such a 
 price, and I pay it, who bears it then ? Why 
 is this? 
 
 10. Suppose I hear of the declaration of 
 tvar, and know that flour is worth twice its 
 previous value ; have I a right to buy of one 
 who has not heard the news, at the formei? 
 price ? 
 
136 OF LOANS or PROPERTY. 
 
 1 1. Would men grow rich faster or slower, 
 if they all obeyed the rules of strict justice ? 
 
 Section. IV, 
 Of temporary transfers of Property, or Loans. 
 
 A man frequently wishes the use of the 
 property of another, for a specified time. 
 He is then, under obligations to pay a reason- 
 able price for this temporary possession. The 
 amount paid for the use of money, is called in- 
 terest. What is paid for the use of other 
 property, is called rent, or hire. 
 
 The principles, by which this remuneration 
 are fixed, are the following. The borrower 
 pays, 1st for the use, and 2d for the risk. 
 
 1. The use. Some property is more use- 
 ful, that is, is capable of yielding a larger 
 profit, than other property. One farm will 
 yield a larger crop than another. And the 
 same property may be worth more at some 
 times than at others. When there are many 
 persons desirous of hiring farms, the rent of 
 a farm will justly be higher, than when many* 
 farms are unoccupied, and no one wishes to 
 hire. 
 
 2, For the risJc. When an owner parts 
 
OF LOANS OF PROPEltTT. 1 37 
 
 \vith his property, in some cases, it is much 
 more certain that he shall receive it back 
 miinjured, than in others. The risk in loan- 
 ing a farm, is less than in loaning a ship. 
 The risk of loaning a house, is less than in 
 loaning a horse. As this risk is greater or 
 less, the remuneration is justly increased or 
 diminished. Hence the price of a loan is al- 
 ways to be adjusted in view of these two 
 circumstances. 
 
 Loans are of two kinds. 1st, loans of 
 money, and 2d, loans of other property. 
 
 The loan of money, 1. The lender is 
 bound to demand no more than a fair remu- 
 neration for the use of his capital, and for the 
 risk to which it is exposed. 
 
 2. He is bound to make use of no unlaw- 
 ful means to influence the decision of the 
 borrower. The principles here, are the same 
 as govern in the permanent exchange of pro-* 
 perty. 
 
 3. The borrower is bound to pay a just 
 equivalent, as I have stated above ; and he is 
 equally forbidden to use any dishonest motives 
 to influence the decision of the lender. 
 
 4. Inasmuch as the risk of the property is 
 one part of the consideration, for which the 
 owner receives remuneration, the borrower 
 has no right to expose the property of anoth- 
 
 12* 
 
138 O^ LOANS OF PROPERl^f. 
 
 er to any risk not contemplated in the con-^ 
 tract. HencCj he has no right to invest it in 
 a more hazardous trade ^ nor has he a right to 
 employ it in a more hazardous speculation ; 
 and, if he does, he is using it in a manner for 
 which he has paid no equivalent. He is also 
 under obligation to take all the care to avoid 
 losses, which he would take if the property 
 were his own ; and to use the same skill to 
 conduct his affairs successfully. 
 
 5. He is also bound to repay the loan ex- 
 actly, according to the terms specified in the 
 contract. This requires that he pay the full 
 sum promised, and that he pay it precisely at 
 the time promised. A failure in either case is 
 a breach of the contract. 
 
 The question is often asked, whether a debt- 
 or is morally liberated by an act of insolvency. 
 I think not, if he ever afterwards have the 
 means of payment. It may be said, this is 
 oppressive to debtors ; but we ask, is not the 
 contrary principle oppressive to creditors ; 
 and are not the rights of one party just as 
 valuable, and just as much rights^ as those of 
 the other. 
 
t^ LOANS '0:^ ]piioi»ERTir. 139 
 
 t)F THE LOAN OF OTHER PROPERTY, 
 
 The principles which apply in this case are 
 very similar to those which have been already 
 stated. 
 
 1. The lender is bound to furnish an arti*' 
 €le, which, so far as he knows^ is adapted to 
 the purposes of the borrower. That is, if the 
 thing borrowed has any internal defect, he is 
 bound to reveal it. If I loan a horse, to a man 
 who wishes to ride forty miles to day, while I 
 know he is able to go but thirty, it is a fraud* 
 If I let to a man a house, which I know to be in 
 the neighborhood of a nuisance ; or to be, in 
 part, uninhabitable, from smoky chimneys, and 
 do not inform him, it is fraud. The loss in 
 the value of the property is mine, and I have 
 no light to transfer it to another. 
 
 2. So, the lender has a right to charge the 
 market price arising from the considerations 
 of use, risk, and variation in supply and de- 
 mand. This depends upon the same princi- 
 ples as those already explained. 
 
 3. The borrower is bound to take the same 
 care of the property of another, as he would 
 of his own, to put it to no risk different from 
 that specified or understood in the contract^ 
 ^and to pay the price upon the principle stated 
 
140 LOAI^ OF fHOPERTPY. 
 
 above. Neither party has any right to inflii-*^ 
 ence the other, by any motives extraneous to 
 the simple business of the transfer. 
 
 4. The borrower is bound to return the 
 property loaned , precisely according to the 
 contract. This includes time and condition^ 
 He must return it at the time specified, and in 
 the condition in which he received it, ordinary 
 wear and tear only excepted. If I hire a house 
 for a year, and so damage its paper and painty 
 that, before it can be let again, it will cost half the 
 price of the rent to put it in repair, it is a gross 
 fraud. It is just as immoral as to pay the 
 whole, and then pick the owner's pocket of 
 the half of what he had received. 
 
 The important question arises here, if a loss 
 happen while the property is in the hands of 
 the borrower, on whom shall it fall. The 
 principle I suppose to be this. 
 
 1 . If it happen v/hile the property is sub- 
 ject to the use specified in the contract, the 
 owner bears it ; because, it is to be supposed 
 that he foresaw the risk, and received remu- 
 neration for it. 
 
 2. If the loss happen in consequence of any 
 use not contemplated in the contract, then the 
 borrower suffers it. If a horse die while t am 
 using it well, and for the purpose specified, the 
 owner suifers. If it die by careless drivings 
 
OF INSURANCE. 141 
 
 I suffer the loss. He is bound to furnish a 
 good horse, and I, a competent driver. 
 
 3. So, on the contrary, if a gain arise un- 
 expectedly. If this gain was one which was 
 contemplated in the contract, it belongs to the 
 borrower. If not, he has no equitable claim 
 to it. If I hire a farm, I am entitled, without 
 any additional charge for rent, to all the ad- 
 vantages arising from the rise in the price of 
 wheat, or from my own skill in agriculture. 
 But if a mine of coal be discovered on the 
 farm, I have no right to the benefit of working 
 it ; for I did not hire the farm for this purpose* 
 
 OF INSURANCE. 
 
 There is always a liability that property 
 may be lost ; as by fire, or by storm and tem- 
 pest. This Hability is called risk. When one 
 man insures for another, he agrees, for a given 
 sum, to bear this risk. Thus, my house is li- 
 able to take fire. My neighbor says, if you 
 will give me twenty dollars a year, I will pay 
 you the value of your house if it burns down. 
 Or, if I am going to send a ship to China, or 
 any where else, I pay a certain sum to the in- 
 surer, and he agrees to pay me for the ship, 
 if it is cast away or lost. This is called in- 
 surance. When men unite together to insure 
 
142 QUESTIONS. 
 
 houses or vessels, this is called an insurance 
 company. He who insures another's property 
 is called an underwriter. 
 
 The rule, in this case, is simple. The in- 
 sured is bound, fully to reveal to the insurer^ 
 every circumstance within his knowledge, 
 which could in any measure affect the value of 
 the risk — that is to say, the property must be, 
 so far as he knows, what it purports to be, and 
 the risks none other than such as he reveals 
 them. If he expose the property to other 
 risks, the insurance is void ; and the under- 
 writer, if the property is lost, refuses to remu- 
 nerate him ; and if it be safe, he returns the 
 premium. If the loss occur within the terms 
 of the policy, the insurer is bound fully and 
 faithfully to make remuneration, precisely ac- 
 cording to the terms of the contract. 
 
 As to the rate of insurance, very little need 
 be said. It varies with every risk, and is made 
 up of so many conflicting circumstances, that it 
 must be agreed upon by the parties themselves* 
 
 Questions. 
 
 1. Illustrate in your own language, what 
 you mean by interest. Give an example. 
 
 2. Show by an example, first, what you 
 mean by paying for use, and second, what you 
 mean by paying for rishl 
 
QUESTIONS. 143 
 
 3. Suppose you had two houses, and you 
 rented one for a dwelling house, and the other 
 for a house to keep gunpowder in ; for which 
 would you charge the greatest rent ? Why ? 
 
 4. Suppose a man was very much in need 
 of money ; why might you not charge him 
 twice as much as another man, under the same 
 circumstances ? 
 
 5. Why might 1 not raise a report of a dec- 
 laration of a foreign war, to raise the interest 
 of money, so that I might in a given case get 
 more for it ? 
 
 6. Suppose I horrow money to build a house, 
 at a given rate of interest, the house being the 
 lender's security ; why might I not build a ship 
 with it ? 
 
 7. Suppose I borrow money of a man, and 
 promise to pay him to»morrow. If I pay him 
 on the next day, is this strictly honest ? 
 
 8. If I owe money, and the laws do not 
 oblige me to pay it ; am I, or not, bound to pay 
 it notwithstanding ? 
 
 9. Suppose I loan to a customer a chaise, 
 which is likely to break down on his journey, 
 is this honest? Why ? 
 
 10. Suppose I hire a horse, and drive him 
 so carelessly, that he is fairly hable to injury ; 
 is this honest? Why ? 
 
 11. Are people generally as careful of 
 
144 OF EXCHANGES. 
 
 hired property^ as they are of their own ? Is 
 this honest ? 
 
 12. Suppose I hire a horse to go five miles^ 
 and drive liim ten, and he is injured, who bears 
 the loss ? 
 
 13. Suppose I hire a horse to drive in a 
 ehaise, and I use him in a plough,, and he is 
 injured, who bears the loss I 
 
 14. If I hire a house for a year, and a new 
 street is opened, which renders it of twice the 
 value, before the close of the year, am 1 obliged 
 to pay more rent ? 
 
 15. Suppose you wanted to have your house 
 insured, what would you do ? 
 
 16. Suppose you knew your house was^ 
 likely to be struck with Kgbtning, ought you 
 to mention it ? 
 
 17. After it is insured, if you were to be 
 careless about fire, would this be right ? Why I 
 
 Section V. 
 
 Of exchanges when the Equivalent is imma- 
 terial 
 
 The case to be considered here, is that of 
 master and servant. 
 
 One man frequently needs the services of 
 
OF EXCHANGE. 145 
 
 another. Sometimes, be needs assistance in 
 performing the labors of the family ; at others 
 he needs workmen to perform the labors of his 
 trade, or occupation. Here is a given kind of 
 labor to be done, and for this labor, he pro- 
 poses to give an equivalent. The exchange 
 agreed upon is, a given amount of service, on 
 the one hand, and a given amount of money on 
 the other. There is dishonesty, if either par- 
 ty, either demand an unreasonable equivalent 
 from the other, or, if, after the equivalent has 
 been agreed upon, he do not fulfil his agiee- 
 ment. 
 
 1. The master is bound to allow the servant 
 a fair remuneration for his labor. As, low- 
 ever, this would vary so much in different in- 
 stances, it is generally agreed upon before- 
 hand, by the parties. In this case, as in e\ery 
 other of barter, both parties are forbidden to 
 take advantage of the hopes or fears of each 
 other ; or to accomplish the exchange, by means 
 of any influence unduly exerted. 
 
 Wiiateve/ the master has agreed to pay, he 
 is bound to pay, fully and punctually. There 
 can be no moi-e aggravated case of injustice, 
 than to delay payment to the poor and labori- 
 ous, because they have not the means of en- 
 forcing payment by law, or by the excitation 
 of public opinion. 
 
 13 
 
146 OF EXCHANdE. 
 
 Thus saith the Scriptures, ^' the hire of your 
 laborers, who have reaped your fields, that m 
 Jcept back by fraud, crieth ; and the cry h 
 come into the ears of the Lord of Sabaoth," 
 
 And, lastly, the master is bound to require 
 of the servant no more service than that which 
 is, by both parties, understood in the agree- 
 ment ; and is bound to have respect to the 
 bodily health and moral wants of those under 
 his charge. It is wicked to urge human be- 
 ings to labor beyond their powder of physical 
 ability, or to such an extent as to deprive them 
 of the means of religious improvement. Yet, 
 it is to be remarked, that when such ens^ao^e- 
 ments are made, they frequently proceed as 
 much from the avarice of the employed, as 
 the employer. The blame, in this case, is to 
 be shared between them. 
 
 2. On the other hand, the servant is bound 
 to perform the service which lie agreed to ren- 
 der, according to the spirit of the agreement. 
 If he employ that time, which he has agreed 
 to spend for the benefit of another, in idleness, 
 in useless conversation, or in any thing else than 
 the duty required, he is guilty of dishonesty, 
 as much as if he stole. It is as fraudulent for 
 him to receive money for what he has not 
 done, as, for the master, to keep back the 
 money, which the other has fairly earned. 
 
OF EXCHANGE. 14T 
 
 And, again, as the master employs, not only 
 the body, but the mind and intelligence of the 
 servant ; the servant is bound to use his best 
 discretion to promote the interest of his mas- 
 ter. If, for want of this, the property of his 
 employer is injured, it is injured by a viola- 
 tion of the contract, and the servant otight to 
 bear the loss. 
 
 Such are the principles, which should reg- 
 ulate the fulfilment of contracts of this sort, 
 so far as simple equity is concerned. The 
 benevolence of the gospel, would, however, 
 teach us something more. It would teach 
 both parties, to regard each other as placed in 
 a situation, in which a special opportunity is 
 offered for rendering good offices, and mani- 
 festing kindness. This would lead the master 
 to render the condition of the servant as hap- 
 py as it was in his power, without regard to 
 the mere articles of the agreement ; and the 
 servant, to watch over the interests committed 
 to his charge, with a care, which could not be 
 specified in the terms of any contract. Thus, 
 there would be on both sides, the constant re- 
 ciprocation of gratuitous kindness and good 
 will ; by which, the character of both would 
 he elevated, and the happiness of both great- 
 ly promoted. 
 
 There exists in this country, a very useless 
 
148 QUESTIONS. 
 
 dislike to the terms master and servant. Ev- 
 ery one who hires the services of another, is^ 
 in so far, a master ; and every one whose ser- 
 vices are hired, is, in so far, a servant. Every 
 one, is, therefore, in various respects, both 
 master and servant. Why then should the 
 terms, which designate this relatian be odious. 
 The honor is not in being eitlier master or 
 servant, but in per^rming the duties of either 
 relation well ; and the dishonor belongs to 
 neither, but to the neglect of the duties^ 
 which the nature of the station imposes. 
 
 Questions. 
 
 1. Why does every man need servants, at 
 some time or other ? 
 
 2. What principle should govern both par-- 
 ties, in making an agreement i 
 
 3. Ought we to be moi^e or less careful, in 
 fulfilling our engagements with the poor, than 
 with the rich ? Why ? 
 
 4. Suppose an employer agrees with a man 
 to labor for him eighteen hours a day; and 
 the man insists upon being so employed ; who 
 is to blame? 
 
 5. Suppose a workman labors but six hours 
 a day ; has he a right to demand as much as 
 if he labored ten hours. 
 
x^UESTlONS. 149 
 
 6. Suppose you were employed by the day, 
 and were sent on an errand, and you stopped 
 at the corner of every street to talk over the 
 news ; would this be honest ? Why ? 
 
 7. What would your services be worth, if 
 you spent all your time thus ? 
 
 8. Suppose you were employed to make a 
 table, and by carelessness and neghgence, 
 spoiled it ; who ought to bear the loss ? 
 
 9. Ought any principles to influence us in 
 the relation of master and servant, besides the 
 terms of the contract ? 
 
 10. Is there any thing honorable in being a 
 master, or dishonorable in being a servant ? 
 
 11. For what cause ought we to respect 
 men ? 13 "^ 
 
CHAPTER IV. 
 
 OF CHARACTER. 
 
 When we are asked what is the character 
 of another^ we give our opinion of his pres- 
 ent state, as it regards mind, acquisitions, ca- 
 pacities, moral principles, and moral habits. 
 This we call the character of the man. We 
 say that he has such or such a talent, such or 
 such principles, and such or such defects or 
 excellencies. 
 
 Now, it is manifest, that a good character is 
 the most valuable of all that a man possesses. 
 It is the source of all his present happiness ; 
 and the only ground of reasonable hope, for 
 his happiness in the future. 
 
 Hence, reason would teach us, that the 
 greatest benefit which we could confer upon 
 another, would be, to improve his character; 
 that is, to render him better ; and the greatest 
 injury, which we could inflict upon him, 
 would be, to injure his character, that is, to 
 make him worse. 
 
 The law of reciprocity, forbids us, on any 
 pretence, or in any manner, to injure the 
 
OF CHAKACTER. 151 
 
 character' of another, that is, to make him 
 worse. 
 
 The most solemn threatenings in the Scrip- 
 tures, are uttered against those, who shall be 
 the means of corrupting others. ^'Whosoev- 
 er shall break the least of these command- 
 ments, and shall teach men so, shall be called 
 the least in the kingdom of heaven." In the 
 Old Testament, Jeroboam is mentioned as 
 atrociously wicked, because '^ he made Israel 
 to sinJ'^ Where God is represented as exe- 
 cuting his fiercest displeasure upon Babylon, 
 it is because she '^ did corrupt the earth 
 \V\ih. her wickedness." The woe denounced 
 against the Pharisees, in the time of our 
 Lord, is '' because ye compass sea and land to 
 make one proselyte ; and when he is made, 
 ye make him tenfold more the child of hell 
 than yourselves. 
 
 We may injure the character of others in 
 several ways. 
 
 1. By weakening their moral restraints. 
 Religious principle is the great restraint 
 against vice. He who does any thing to 
 diminish the power of religious motives, by 
 speaking hghtly of religion, by profanity, or 
 sabbath breaking, by ridiculing the Scriptures, 
 or their doctrines, or by encouraging disobedi- 
 ence to parents, is guilty of this crime. 
 
15S OF CHAHACTEft. 
 
 2. By exciting the wicked passions of men. 
 He is guilty of this crime, who pubhshes or 
 circulates wicked books or pictures, or who 
 by wicked conversation, fills the mind with 
 wicked thoughts. The same is true of him 
 who teazes others, and excites their anger, or 
 provokes them to malice and revenge ; for, in 
 this manner, we render others bad tempered 
 and vicious. 
 
 3. Another mode in which we are guilty of 
 this crime is, by ministering to the wicked ap- 
 petites of men. Those are thus guilty, who 
 teach others to drink spirituous Uquors, or en- 
 tice them to drink, or set drink before them. 
 It is melancholy to pass through the streets of 
 a large city, and observe how many persons 
 are obtaining their livelihood, by pampering 
 the appetites of the young, and cultivating 
 those habits which must lead, in the end, to 
 profligacy and vice. 
 
 We are, then, always to remember, that no 
 words or actions, or conduct or writing, or oc- 
 cupation can be innocent, of which the natur- 
 al tendency is, to render others worse, that is, 
 to injure their moral character. 
 
QUESTIONS. 153 
 
 Questions. 
 
 1. Explain, in your own language, what 
 you mean by the character of a man ? 
 
 2. What is the benefit of a good character? 
 What the evil of a bad character ? 
 
 3. What influence can we exert on the 
 character of others? Explain how. 
 
 4. What influence ought we to exert upon 
 the character of others? Give an example. 
 
 5. Does God hold us accountable for the 
 influence which w^e exert on the character of 
 others? 
 
 6. Suppose a boy should persuade another 
 to break the sabbath ; of what crimes would 
 he be guilty ? 
 
 7. Suppose a boy should teach another to 
 speak disrespectfully of his parents ; of w^hat 
 crimes would he be guilty ? 
 
 8. Suppose a boy should teach another to 
 swear; of what crimes w^ould he be guilty? 
 
 9. Suppose a boy should teaze and plague 
 another, so as to make him very angry ; of 
 what crime would he be guihy ? 
 
 10. Suppose you should make a child 
 drunk, to have some fun with him ; of what 
 crime would you be guilty ? 
 
 IL Suppose you^ by example or con versa- 
 
154 QUESTIONS. 
 
 tion, lead any one to do wrong ; of what crime 
 are you guilty. 
 
 12. How do we know that God will punish 
 such conduct most severely ? 
 
 13. If we find that our companions wish to 
 persuade us to do wrong ; what ought we 
 to do? 
 
 14. Who are our worst enemies ? 
 
CHAPTER V. 
 
 OF REPUTATION. 
 
 We have, in the preceding chapters, spok- 
 en of character. It is obvious, that character^ 
 of what sort soever it be, produces, as a nat- 
 ural residt, a certain general opinion respect- 
 ing us, among men. Thus, if a man always 
 tell the truth, men will form the opinion of 
 him, that he will tell the truth ; that is, he 
 \vill have a reputation for veracity. If he be 
 always honest, m.en will have a corresponding 
 opinion of him ; that is, he will have a repu- 
 tation for integrity, and so of any other case. 
 
 Now this estimation in which a man is held, 
 is a very valuable possession. The prospects 
 of every man depend upon his reputation. 
 Who will employ another who has the repu- 
 tation of being a liar and a thief? And 
 hence, to injure the reputation of another, is 
 to inflict upon him the greatest injustice, and 
 to do him the most irreparable harm. We 
 have no more right to take away the estima- 
 tion in which a man is held, than to take away 
 his money. Nor have we a right to do this^ 
 
156 OF REPUTATION. 
 
 even if he have more estimation than he de« 
 serves. Suppose a man have come by his 
 money, dishonestly, this gives us no right lo 
 pick his pockets, or to interfere with him in 
 any way, unless we are authorised by law to 
 do so. So, v^e have no right to diminish the 
 reputation of another, even if it be more than 
 he deserves, unless there be a definite and just 
 cause for so doing. 
 
 The precepts of the Bible on this subject 
 are such as these. " Judge not, that ye be 
 not judged ; for with what measure ye mete, 
 it shall be measured to you again." '^ And 
 why beholdest thou the mote that is in thy 
 brother's eye, and considerest not the beam 
 that is in thine own eye." 
 
 '^ Let all bitterness and wrath and clamor 
 and evil speaking be put away from you." 
 
 '^ Speak evil of no man." '' Speak not 
 evil one of another." 
 
 " He that will love life and see good days, 
 let him keep his tongue from evil." 
 
 We shall proceed to consider, first, the ca- 
 ses in which we are forbidden ; and second, 
 those in which we are not forbidden to utter 
 injurious truth. I do not consider the cases 
 in which we utter iniarious falsehood, because 
 here, the crime of lying, wljich will be treat- 
 ed of in another place, is added to that of 
 slander* 
 
OF REPUTATION. 1 5T 
 
 1. We are forbiddea to give publicity to 
 the bad actions of men, without adequate 
 cause. We always do this without causCj 
 when we tell of the evil deeds of others 
 without any cause, or, for the sake of gratify- 
 ing idle curiosity, or from love of talking, or 
 from envy, or malice, or revenge. 
 
 2. We are forbidden to utter general con- 
 clusions respecting the characters of men, 
 founded on particular bad actions, which they 
 may be known to have committed. Who 
 would wish his whole reputation to be decided 
 by a single action ? A sin^^le iUiberal act, no 
 more proves a man to be covetous, than a sin- 
 gle charitable act, proves him to be benevo- 
 lent. How unjust therefore, to proclaim a 
 man destitute of all virtue, on account of one 
 failure in virtue. 
 
 3. We are forbidden to judge, that is, to 
 assign unnecessarily bad motives, to the ac- 
 tions of men. I say unnecessarily bad mo- 
 t!\^es. for, some actions are such, that to pre- 
 sun e a good motive is impossible. Yet even 
 heie, it is safe, simply to state the fact, when 
 it is ne3essary to state it, and leave every one 
 to judge of the motive for himself. 
 
 This rule would teach us first, to presume 
 no unworthy motive, where the action is sus- 
 ceptible of an innocent one ; and secondly, 
 14 
 
158 OF REPUTATION* 
 
 never to ascribe to an action which we confess 
 to be good, any other motive, than that, from 
 which it professes to proceed. The reasona- 
 bleness of this is obvious, if we apply it to 
 our own case. Is there any other rule, by 
 which we would wish our own actions to be 
 estimated. 
 
 4. We are forbidden to lessen the estima- 
 tion in which others are held, by mimicry, 
 ridicule, calling of names, giving opprobrious 
 epithets, or any other means by which they 
 are brought into contempt. It is no excuse 
 to say ive do not mean any harm. We know 
 that it does harm, and this is enough to render 
 us guilty. Both old and young persons would 
 converse very differently, if they were to re- 
 member the saying of Scripture, by thy 
 words thou shalt be justified, and by thy 
 words shalt thou be condemned ; and that for 
 every idle word that men speak, they shall 
 give account in the day of judgment. It is 
 well said by Bishop Wilson, " We should 
 never hear with pleasure, and never repeat, 
 such things as may dishonor God, hurt our 
 own character, or injure our neighbor." 
 
 We come next to speak of the cases 
 in which we are not forbidden to speak inju- 
 rious truth of our neighbor. These are, 
 
 1. To promote the ends of public justice. 
 
OF REPUTATION. 159 
 
 He who conceals a crime against society, ren- 
 ders himself a parly to the offence. We are 
 bound, here, to speak of it to the proper civil 
 officer, in order that the offender may be 
 brought to trial and punishment. 
 
 2. To protect the innocent. When we 
 know" of certain facts in a man's history, 
 which, if known to a third person, would pro- 
 tect him from important injury, it is our duly 
 to pui such person on his guard. What is 
 required here is, that I assert what I know to 
 be the fact, and this only ; and that I do it for 
 the purpose specified. 
 
 3. For the good of the offender himself. 
 When we know of the evil actions of another, 
 and there is some other person, as for instance 
 a parent or guardian, who is ignorant of them, 
 but, who might, by control or advice, be the 
 means of reforming the offender ; it is our du- 
 ty always to give the necessary information. 
 This is the greatest kindness that can be 
 shown to both parties, and it is a kindness, for 
 the w^ant of which, multitudes of children are 
 ruined. There can be no greater act of 
 friendship, and none for which a parent should 
 be more grateful, than for that confidence, 
 which would put him in possession of any 
 knowledge of this sort, which could be of ad 
 vantage to his child. 
 
160 QUESTIONS. 
 
 4. Though we may not be at liberty to 
 make public the evil actions of others, we are 
 under no obligations to act towards the offen- 
 der as though he were Innocent. If the pro- 
 vidence of God have put this knowledge in 
 our possession, we are at liberty to use it, 
 each one for himself. We may and ouii;ht to 
 shun the company of a wicked man, although 
 we are the only persons who know of his 
 crime. 
 
 Questions. 
 
 1. What is the difference between charac- 
 ter and reputation? Give an example. 
 
 2. Give an example, to show the value of 
 a good reputation, and the injury of a bad 
 one. 
 
 3. Explain, in your own language, why a 
 man's reputation is as much his own, as his 
 property. 
 
 4. Why should not two persons sit down 
 together, and talk over all the evil they know 
 of, respecting their neighbors ? 
 
 5. Suppose I know a man in a single in- 
 stance to have been in a passion ; have I 
 a right to conclude that he is passionate ? 
 Why? 
 
 6. Have I a right to publish that he is a 
 
qUIi^TION^. 161 
 
 passionate man ? Have I a right to deny him 
 any other good quahty, supposing he be real- 
 ly passionate ? 
 
 7. Suppose I know a man to be liberal ; 
 have I a right to say that he does it from os- 
 tentation ? 
 
 8. Suppose a man refuses me charity ; have 
 I a rio-ht to sav that he does it from covetous- 
 ness ? Why ? 
 
 9. What harm is there in mimicking and 
 making sport of others^ whether present or 
 absent ? 
 
 10. Suppose I know that a man has stolen 
 a horse ; have I a right to keep it a secret ? 
 
 11. Suppose I know a man to violate any 
 important law of society ; am 1 obliged keep 
 it a secret ? 
 
 12. If I speak of it at all, to whom am I 
 bound to tell it ? 
 
 13. Suppose I know a man to be dishonest, 
 and could prove it, and he were about to 
 form a copartnership with a friend of mine, 
 whom I knew he would cheat, if he could ; 
 what would be my duty in such a case ? 
 
 14. Suppose I told the facts to my friend, 
 ought I to tell them, to everybody ? 
 
 15. What would distinguish such a case 
 from slander ? 
 
 16. Suppose I knew a child to swear, or 
 
 14 ^ 
 
162 QUESTIONS. 
 
 liej or stealj or use bad language ; would it be 
 slander for me to inform his parents of his 
 conduct, if I supposed they did not know of it? 
 
 17. Would it be proper for me to spread it 
 about, and tell other persons of it ? 
 
 18. When we make known the evil actions 
 of others, what is the motive which must gov- 
 ern us, in order to render our conduct inno- 
 cent? 
 
 19. If we know a person to be wicked, 
 though we may not talk about it, is there any 
 thing else that we are bound to do ? 
 
CHAPTER VL 
 
 OF VERACITY. 
 
 Veracity consists in telling the truth, with 
 the intention to do so. 
 
 Telling the truth, may have respect to 
 something which we assert to have been done, 
 or to be now doing ; as when we assert tliat 
 it rained yesterday, or that it rains now ; or, 
 it may have respect to something which we 
 declare we intend to do ; as, when we prom- 
 ise that we will give a person a dollar to-mor- 
 row. 
 
 The intention is always to be taken into 
 view, when we speak of the moral guilt or in- 
 nocence af an assertion. If a person honest- 
 ly means to tell the truth, he is innocent of 
 the crime of lying, though he may be in er- 
 ror. If lie mean to deceive, he is guilty, 
 even although what he utters, may be, in fact, 
 true. 
 
 Veracity will therefore be considered under 
 two headb. I. Assertions. 2. Promises. 
 
164 
 
 Section L 
 
 Of Assertions. 
 
 The law of veracity requires, in this respect, 
 that when we make an assertion respecting 
 any fact, we convey to another person pre- 
 cisely the idea which exists in our own minds ; 
 in other words, that we state the fact, just as 
 we believe it to have existed. 
 
 The Scripture precepts on this subject are 
 such as the following : 
 
 Ex. XX. 16. Thou shalt not bear false 
 witness against thy neighbor. 
 
 Prov. vi. 16. Lying lips are an abomina- 
 tion to the Lord. 
 
 Ps. xxxiv. 13. Keep thy tongue from 
 evil, and thy lips that they speak no guile. 
 
 John viii. 44. Those that speak lies are 
 called '^ children of the devil ; " that is, fol- 
 lowers, or imitators of the actions of the devil. 
 
 Rev. xxi, 8. All liars shall have their 
 portion in the lake that burneth with fire and 
 brimstone. 
 
 27. There shall in now^ise enter therein, 
 (into heaven) any thing that maketh a lie. 
 
 As illustrations of the indignation of God 
 
OF VERACITY. 165 
 
 against the sin of lying, see the case of Geha- 
 zi. 2 Kings, v. 20—7. And of Ananias and 
 Sappiiira. Acts v. 
 
 The law of veracity forbids, therefore, 
 
 1. The utterance, as truths, of what we 
 know to be false. This is always the case, 
 when we speak under any circumstances, with 
 the intention to deceive. 
 
 2. Uttering, as truth, what we do not know 
 to be true. When we utter any thing as truth, 
 which we do not know to be true, we do not 
 convey to another, the impression which exists 
 in our own mind ; that is, we speak falsely. 
 It is a foolish subterfuge, to say, we did not 
 know but what it w^as true ; if this was all we 
 knew about it, we should have said so, and not 
 convey to another exactly the contrary im- 
 pression. 
 
 But, it will be said, are we never to utter 
 any thing but what we know to be true ; are 
 we never to give an opinion ? Doubtless, we 
 may ; but then it must be given as an opinion, 
 and not as the truth. 
 
 3. Uttering what may be true, but, uttering 
 it in such a manner, or under such circumstan- 
 ces, ns shall convey a false impression to others. 
 
 We may do this in several ways ; as, for in- 
 stance. 
 
166 OF VERACITY. 
 
 1 . By exaggerating some of the circumstan- 
 ces. 
 
 2. By extenuating some of the circumstan- 
 ces. 
 
 3. By exaggerating some of the circum- 
 stances, and extenuating others. 
 
 4. By stating the facts as they existed, but 
 combining them in such a manner, as to leave 
 a false impression upon the hearer. If I say 
 A entered B's room, and immediately after he 
 left it, B discovered that a watch had been 
 stolen, I naturally leave the impression that A 
 was the thief. If I say this with the inten- 
 tion of producing a false impression, though I 
 do not assert any thing but the fact, I am guil- 
 ty of falsehood. 
 
 4. As the crime of falsehood consists in 
 making, intentionally, a false impression upon 
 another, we may incur as much guilt by the 
 tones of the voice, look of the eye, a motion 
 of the head, or a gesture of the body, as by 
 words. If a traveller asks me which road 
 leads to Boston, and I point to him in the 
 wrong direction, it is as much a lie, as though 
 I conveyed the same impression by words. 
 
 5. This law applies to our intercourse with 
 men under all the relations of life. It forbids 
 parents to lie to children^ and children to he to 
 
OF VERACITY. 167 
 
 parents, instructors to pupils, and pupils to 
 instructors, the old to the young, and the 
 young to each other, buyers to sellers, and 
 sellers to buyers, politicians to their own par- 
 ty, and to the opposite party ; in a word, the 
 obligation is universal, and cannot be set aside 
 by any, either of the natural or artificial rela- 
 tions, in which men may stand to each other. 
 
 It is no excuse for falsehood, to say that the 
 person to whom we are speaking, has no right 
 to know the truth. This is a reason why we 
 should not tell the truths but it is no reason 
 why w^e should tell a falsehood. If a man 
 has no just claim upon us, this is a reason why 
 we should not pay his demand, it is no reason 
 at all, why we should cheat him. 
 
 The importance of cultivating a strict re- 
 gard for truth is absolutely incalculable. Hence, 
 the evil of speaking falsely, in jest, or of ex- 
 aggerating the facts of a story, for the sake of 
 amusement or effect. He who allows him- 
 self to lie, in jest, w^ill soon find himself lying 
 in earnest, and will become an habitual liar. 
 Let every one, therefore, in the most trivial 
 cases, observe the most strict and scrupulous 
 veracity, and he wall find that by the cultiva- 
 tion of no one virtue, will he gain more moral 
 power over himself, or gain more control over 
 the actions of others. 
 
168 QUESTIONS. 
 
 If such be the fact, we see how wicked it 
 must be to teach others to he. This is some- 
 times done by parents and nurses, who tell 
 stories to frighten children, for the sake of ac- 
 complishing some momentary purpose. It is 
 also done by those, who direct their children 
 or servants to tell their visitors that they are 
 not at home, when they are at home, but do 
 not wish to be interrupted. The case is the 
 same, when merchants direct their clerks, to 
 assure a customer that their goods were bought 
 for one price, when they were bought for 
 another. How can such persons answer to 
 God for the ruin which they are preparing for 
 those committed to their charge. And, how 
 can they expect that the truth will be told to 
 them, by those whom they have deliberately 
 tau^^ht to lie ? 
 
 Questions. 
 
 1. Give an example of what you mean by 
 telling the tjuth. 
 
 2. Give an example of a person's telling 
 what was not true, and yet not be guilty of 
 lying. 
 
 3. Give an example of a person's telling 
 what Vvas true, and yet be guilty of lying. 
 
 4. Why should veracity be divided into as- 
 sertions and promises ? 
 
QUESTIONS. 169 
 
 5. How shall we know when we make an 
 assertion, that we are innocent of the guilt of 
 lying ? 
 
 6. Repeat the case of Gehazi in your own 
 language. 
 
 7. Repeat the case of Ananias and Sap- 
 phira. 
 
 8. What do we learn from these cases ? 
 
 9. Can we intentionally deceive another 
 without being guilty of falsehood ? 
 
 10. Why is it falsehood to tell a thing, of 
 which we do not know but it is true ? Give an 
 example of this form of falsehood. 
 
 11. Give an example of a falsehood by 
 exaggeration. 
 
 12. Give an example of a falsehood by ex- 
 tenuation. 
 
 13. Give an example of both of these 
 combined. 
 
 14. Give an example of facts, told as they 
 existed, but so combined, that they produce 
 the impression of a falsehood. 
 
 15. Give an example of a lie, vv^here not a 
 word is spoken. 
 
 16. Suppose several boys in a school, should 
 agree to lie to an instructor; would this be 
 as wicked, as for the instructor to lie to his 
 pupils ? 
 
 15 
 
170 PROMISES AND CONTRACTS. 
 
 17. Does it make a lie any better, for sev- 
 eral persons to agree together to tell it ? 
 
 18. Does a lie become less guilty, because 
 people get in the habit of lying ? 
 
 10. Is it any harm to he in jest? What is 
 the consequence of so doing ? 
 
 20. Suppose any person should command 
 you to tell a lie ; ought you to do it? 
 
 21. Suppose any person should command 
 you to tell a lie, and you should do it ; would 
 the command excuse you, in the sight of God ? 
 
 Section II. 
 Of Promises and Contracts. 
 
 i. Of promises. 
 
 A promise is the expression of our inten- 
 tion, in such manner, as, voluntarily, to create 
 an expectation on the part of another. 
 
 The law of veracity demands, that we ex- 
 press the intention, exactly as it exists in our 
 own minds. We either, in fact, have the inten- 
 tion, or we have it not ; and we are no more at 
 liberty to lie about this fact, than about any 
 other. 
 
 Having expressed this intention, in such 
 manner as to create an expectation, on the part 
 
PROMISES AND CONTRACTS. 171 
 
 of another, we are under obligation to fulfil it. 
 In other words, a promise is binding, in the 
 sense in which the promiser knows that the 
 promisee receives it ; that is, we are bound to 
 fulfil the expectations which we have volunta- 
 rily created. 
 
 Promises are not binding, therefore, in the 
 way that the promiser means them to be re- 
 ceived, for he might mean one thing and say 
 another ; nor in the way that the promisee 
 understands them, for then there would be 
 no limit to the extravagant expectations of 
 men. The obligation consists in having vol- 
 untarily created expectation, and by this ex- 
 pectation we are bound. 
 
 Hence, as in the case of assertions, we may 
 promise by actions, or gestures, or looks, as 
 much as by words. He, who, at an auction, 
 nods to an auctioneer, when that nod is under- 
 stood to signify a bid, is as much bound as 
 though he made a bid by words. The case 
 is the same, when in any other way, or by any 
 course of action, we voluntarily excite expec- 
 tation. 
 
 It may be proper here, however, to men- 
 tion a few of the cases, in which promises are 
 not binding. 
 
 1 . When the performance is impossible. 
 We cannot be under obligation to do what 
 
172 PROMISES AND CONTRACTS. 
 
 turns out to be, absolutely, out of our power. 
 If, however, we know of this impossibility 
 before-hand, we are guilty of lying and fraud, 
 and are bound to make good the disappoint- 
 ment, to the other party. 
 
 2. When the performance is unlawful. We 
 cannot be under obligation to do, what, we are 
 also under a contrary obligation, to leave un- 
 done. If, however, we know, or might have 
 known, of the unlawfulness before the promise, 
 and the other party did not know it, we are 
 guilty of deception, and are bound to make 
 good the disappointment. When the other 
 party knew of the unlawfulness of the act we 
 are not thus bound. If I agree to unite with 
 another person in a robbery, I am bound to 
 break my promise, but surely am under no 
 obligations to pay him the amount of what he 
 might have gained by the crime. 
 
 3. Promises are not binding, when no ex- 
 pectation is voluntarily excited. If A inform 
 B, that he shall give a horse to C, not intend- 
 ing that B shall communicate it, and, if B 
 communicate it without A's knowledge, A is 
 not bound. If A desire B to inform C of it, 
 he is as much bound as though he communica- 
 ted it himself. 
 
 4. Promises are not binding, when they are 
 known by both parties to proceed upon a con-- 
 
PROMISES AND CONTRACT^. 173 
 
 dition, which subsequently, turns out to be 
 false. If [ promise a beggar money, on the 
 ground of his story, which turns out to be a 
 fabrication, I am not bound by such promise. 
 
 These are the principal cases in which 
 promises are not binding. The inconvenience 
 which may result from fulfilling a promise, is 
 not a release. No man ever need promise 
 unless he please, but having once promised, he 
 is bound, unless he be morally liberated, 
 until the promise is fulfilled. Hence, men 
 should be extremely cautious in making prom- 
 ises ; and they should never be made without 
 allowing ourselves sufficient opportunity for 
 reflection. And I believe it will generally be 
 found, that those who are most careful in 
 promising, are most conscientious in perform- 
 ing. 
 
 ii. Of contracts. 
 
 A contract is a mutual promise; that is, we 
 promise to do one thing on the condition that 
 another party does something else. 
 
 The rules for the interpretation of a con- 
 tract, the reasons for its obligatoriness, and the 
 cases of exception are the same as those of 
 promises, the only difference is, that, in this case, 
 there is a specific condition annexed, by which 
 the obligations of the parties are limited and 
 defined. 
 
 15* 
 
174 PROMISES AND CONTRACTS. 
 
 Hence, after a contract is made, so long as 
 the other party performs his part, we are un- 
 der obhgation to perform our part. But, if 
 either party fail, the other, is, by the failure of 
 a condition necessary to the contract, liberated. 
 And still more, the party which fails, is ordi- 
 narily, under obhgation to make good the dam- 
 ages which may have been suffered by his 
 failure. 
 
 This is the general rule. There is, how^ev- 
 er, an exception, which it is important to no- 
 tice. There are some contracts entere'd into, 
 in which, the terms of the engagement are 
 fixed by the law of our Creator. Such, for 
 instance, are the contracts of marriage, and of 
 civil society. In such cases, either party is 
 not liberated by every failure of the other par- 
 ty, but only for such cause, as God has allow- 
 ed. 
 
 It is proper to remark, that the obligation to 
 veracity is the same, whether the engagement 
 be entered into between individuals or socie- 
 ties. The latter are as much obliged to fulfil 
 their promises, as the former. A civilized peo- 
 ple are as much bound by their treaties with 
 an uncivilized as with a civilized people, or, 
 as much as an individual with an individual. 
 Every other course of conduct, under what 
 
QUESTIONS, 175 
 
 pretences, soever, it may be disguised, or by 
 what power soever, upheld, is as mean and 
 contemptible, as it is shameless and wicked.. 
 
 Questions, 
 
 1 . Give an example of a promise, and ex- 
 plain what it contains. 
 
 2. What do you mean, by being bound to 
 fulfil a promise ? 
 
 3. A general, besieging a city, promised the 
 garrison, that, if they would surrender, no 
 blood should be shed. They surrendered, 
 and, he buried them all alive. Did he keep 
 his promise ? Why ? 
 
 4. Herod promised the daughter of Hero- 
 dias, that he would give her whatsoever she 
 would ask« Was he bound by his promise to 
 give her the head of John the Baptist ? Why ? 
 
 5. Suppose I ask a boy who took another 
 boy's knife, whether he did it, and he shakes 
 his head, in such a way, that he means me to 
 understand by it that he did not ; is this a lie ? 
 Why? 
 
 6. Suppose I promise to visit a man, and 
 
11 & qtJESTIONS. 
 
 before the time come, have the misfortune to 
 break my leg ; am I guilty of falsehood for 
 not going ? Why ? 
 
 7. I have mentioned above, the case of 
 Herod. Suppose that he had actually prom- 
 ised to Herodias the head of John the Baptist; 
 would he have been bound to fulfil that prom- 
 ise ? 
 
 8. Suppose several persons combine to do 
 an unlawful act ; are they any more under ob- 
 Hgation to do it^ than if they had not combi- 
 ned ? 
 
 9. If a man told you, without leave, that 
 your father was going to give you a dollar, 
 would your father be obliged to do it ? 
 
 10. If a physician has promised to visit a 
 patient, would he be released from his promise 
 by a storm, or by friends calling to see him? 
 Why? 
 
 11. Who are most likely to break their 
 promises ? 
 
 12. Give an instance of a contract. 
 
 13. Suppose I promise to take you to ride, 
 if you are ready at twelve o'clock to-morrow ; 
 if you are not ready till a quarter after twelve, 
 am I bound by my contract ? 
 
 14. Suppose the United States should make 
 tw^o treaties, one with the Indians, and the 
 
QUESTIONS* 177 
 
 Other with Great Britain ; which would be the 
 most obligatory ? 
 
 15. Suppose I make two contracts; one 
 with my neighbor, and the other with the 
 government^ which is the most obh^atorj ? 
 
CHAPTER VII. 
 
 THE DUTIES ANB RIGHTS OF PARENTS* 
 
 The design of the parental relation; may 
 be easily seen from a few obvious facts. 
 
 1. The child comes into the world, entirely 
 unprepared for the duties, which it must, in 
 subsequent life, discharge. It must, in a few 
 years support itself; it needs, therefore, physi-^ 
 cal strength, but it is now helpless ; it is sur-^ 
 rounded with blessings, which can be obtained 
 only by intelligence ; but it is now ignorant ; 
 it will be encompassed by temptations, which 
 can only be resisted by moral culture ; but its 
 moral principles are, as yet, unformed. To 
 illustrate all this, by a single case. — Take any 
 of the arts or professions,, and consider, how 
 would an infant of a week or a year old, dis- 
 charge it ; or, how he could support himself 
 from starvation, by the exercise of it. 
 
 It is manifest^ then, that the child needs 
 sustenance during infancy, and a process of 
 cultivation, by which he may be trained for 
 the duties of subsequent life. We have all 
 
DUTY OF PARENTS. 179 
 
 enjoyed this support and cultivation, or we 
 should not now be alive. It is our duty to 
 exercise the same care over those that come 
 after us. 
 
 Now the condition of the parent and child, 
 is adapted to precisely this state of things. 
 The parent has strength, wisdom, experience, 
 and a disposition to use these for the welfare, 
 especially, for the education of the child; and 
 the child is weak, ignorant, inexperienced, 
 and disposed, by nature, to rely on, and to 
 confide in, the direction of the parent. 
 
 Hence, the duties of the parent may be 
 mainly comprehended under the single word 
 education ; and his rights extend to every 
 thing, which is, in any manner, necessary to 
 the discharge of this duty. 
 
 The duties of parents include the following 
 particulars : — 
 
 1. Support and maintenance. The parent 
 is under obligation to feed and clothe his child, 
 until, in the station of life which he fills, he is 
 able, with suitable diligence, to support him- 
 self. As to the expensiveness of this support, 
 the parent must be the judge. It is unwise for 
 a parent to maintain his children in habits of 
 expense, either above, or much below, his 
 own circumstances. The parent is also the 
 natural protector of his child ; he is bound to 
 
180 DUTY OF PARENTS. 
 
 guard him from harm^ and shield him from 
 oppression and abuse, 
 
 2. Physical education. Few are aware^ 
 until too late^ of the importance of a healthy 
 and vigorous bodily constitution. Such a consti- 
 tution can only be secured by exercise ^ temper- 
 ance, and care in youth. It is the duty of the 
 parent, to pursue such a course of physical 
 education, as shall develope all the physical 
 powers of the child; to inure it to hardship^ 
 and render it patient of labor. The watch- 
 fulness necessary to this, will rarely be exer- 
 cised, by any other person than a parent. 
 
 3. Intellectual education. How greatly the 
 happiness of an intellectual being depends 
 upon mental education, it is needless to ob- 
 serve. And, that the foundation of all such 
 education, must be laid in youth, is evident ; 
 since, when this season is past, the time of the 
 individual is required to provide for his own 
 support. 
 
 Under this head, I would remark^ that the 
 parent is under obligation : — 
 
 1. So far as it is in his power, to give a 
 child such an education, as is suited to his pe^ 
 culiar bias and capabilities. 
 
 2. To select such instructors, as will best 
 accomplish this result. 
 
 3. To see that the instructor does his duty ; 
 
DUTY OF PARENTS. 181 
 
 ^nd to encourage the child, by manifesting 
 such an interest in his studies, as will stimulate 
 him to all suitable effort. 
 
 4. And, if such be the duty of the parent, 
 he is under obligation to take time to do it. 
 He should remember, that every man has time 
 to do his duty. And he has no right to de- 
 vote to business, or amusement, those hours, 
 which God has set apart for the discharge of 
 his duty as a parent. 
 
 And here let me remark, that a strange 
 parsimony prevails among parents, on this 
 subject. They will deny themselves, to ac- 
 cumulate property for their children ; and at 
 the same time, will grudge a trifling expendi- 
 ture, for the sake of obtaining for them that edu- 
 cation, without which, their possessions will be 
 a very doubtful blessing. It seems, by many 
 persons, to be taken for granted, that all pla- 
 ces of education are equally good, and that 
 the only question to be decided is, which is 
 the cheapest. And by a mere question of 
 dollars, and frequently that of cents, the intel- 
 lectal cultivation and habits of the child is 
 decided. 
 
 4. Moral education. 
 
 The moral character of the man, and of 
 course, the eternal destiny of the individual, 
 must depend, in no small degree, upon the 
 16 
 
182 DUTY OF PARENT'S. 
 
 moral training of the child. This moral train- 
 ing, both by precept and example, it must re- 
 ceive fat the hands of its parent. For the 
 manner in which it is discharged, God holds 
 the parent accountable. It is therefore his 
 duty ;— 
 
 1. To teach the child his duties to God and 
 to man, and to produce in its mind, a permanent 
 conviction of its moral responsibility. Spe- 
 cially, is this to be done, by instilling into the 
 mind of the child, the principles, precepts and 
 motives of the Holy Scriptures. 
 
 2. To eradicate, so far as possible, the 
 vicious propensities of the child. He should 
 watch the first appearances of pride, obstinacy y 
 malice, envy, revenge, cruelty, anger, lying, 
 and their kindred vices; and strive to extir- 
 pate them^ before they have gained firmness 
 by age, or vigor by indulgence. 
 
 3. To set before the child such an example, 
 as will tend to render his instructions, in the 
 highest degree, available. He, whose exam- 
 ple contradicts his precept, must expect his 
 children to neglect tlie precept and follow the 
 example. 
 
 4. Inasmuch as all our efforts, in this, as in 
 every other case, will be f uitless, without the 
 blessing of God ; a parent is under obligation 
 to do all this, in prayerful dependence on the 
 
DUTY OF PARENTS. 183 
 
 divine assistance. He should pray with, and 
 pray for, his children. 
 
 5. As the character of the child depends 
 greatly on his associations, the parent is bound 
 to watch over these, with unceasing care. He 
 should suffer a child to form no intimacies, and 
 place him in no situations, by which his moral 
 character would be endangered » 
 
 6. As the parent sustains to all his children 
 the same relation, he is bound to conduct to- 
 wards them all, with the strictest justice and 
 impartiality. 
 
 n. The rights of parents. 
 
 The rights of parents are commensurate w' ith 
 their duties. As they are responsible for the 
 physical, intellectual, and moral education of 
 their children ; so, they have, over them, all 
 the right of physical, intellectual and mor- 
 al government, necessary for the discharge of 
 this responsibility. 
 
 He has, of course, a right to direct the ex- 
 penses, and the physical habits of his child ; 
 the place and manner of his education, the 
 kind of moral education which he shall receive ; 
 the associations which he shall form ; and he 
 has the right to use all reasonable means, 
 for producing in the child obedience to his will. 
 fie is under obligation, to use this power for 
 
184 DUTY OF PAKENTSV 
 
 the good of the child, according to the best of 
 his judgment and abiUty. But, if he errs, 
 there is no redress, as his authority is uhi- 
 mate, so long as it exists. 
 
 These duties and rights^ however, are not 
 perpetual. 
 
 The child becomes, in process of time,, 
 able to maintain itself ; to direct its own men- 
 tal pursuits, and to decide for itself, on its 
 moral duties and obligations. Whenever 
 this takes place in fact, the relation of parent 
 and child ceases, so far as the responsibility of 
 the parent is concerned. This time is fixed 
 by law, at the period when the child becomes 
 of age, or is 21 years old. It may, however,, 
 arrive before, or be delayed after, this time. 
 
 As the rights and duties of the parents are 
 absolute in infancy, and cease altogether at 
 maturity ; it is natural to conclude that they 
 vary within these two periods ; that is, that 
 as the child grows older, the responsibilities of 
 the parent become less ; and his rights less 
 absolute. The education of children, should, 
 I suppose, always be regulated upon this prin- 
 ciple. Of the manner, however, in which 
 this modification is to be carried forward, the 
 parent, must, of necessity, be the judge. 
 
 The authority of instructors is an authority 
 delegated by the parent; to whom, and not to 
 the child, the instructor is responsible. Hence^ 
 
^UESTIONS^ 185 
 
 the relation between the parties, is essentially", 
 that of parent and child. The instructor isr 
 the superior, and the pupil is the inferior. The 
 duties of the instructor are limited by the 
 t^rms, which he and the parent have mutually 
 agreed upon. His rights are always commen- 
 surate with his duties ; that is, he is invested 
 with power to accomplish the purpose which 
 has been committed to him. Within this limit 
 be has the right to command, and it is the 
 duty of the pupil to obey. 
 
 Questions. 
 
 1. Explain, in your own language, why it 
 it is, that a child needs the care and attention 
 of a parent. 
 
 2. Explain the circumstances, which render 
 a parent precisely adapted, to supply the 
 wants of the child. 
 
 3. Explain, from these two considerations, 
 what is, in general, the duty of a parent. 
 
 4. Suppose children are abused, ought they 
 to fight and quarrel ? What ought they to do 
 if they need protection ? 
 
 5. Would it be kind in a parent, to let a 
 child grow up in idleness; to eat and drink 
 what he pleased, and as much as he pleased, 
 
 16^ 
 
186 ^UESflOK^^ 
 
 and neyer teach him to do any thing by wliicfi 
 to support himself? What would be the result 
 of so doing ? 
 
 6. Would it be kind in a parent to let a 
 child go to school or not^ and study or not^ 
 just as he pleased ? Why ? 
 
 7. What should we think of children, who 
 are displeased when their parents require them 
 to take exercise and labor and study? 
 
 8. Has a parent a right to know how his 
 child behaves, and whether he is dihgent and 
 studious or not ? 
 
 10. Suppose an instructor should conceal 
 such information from a parent ; what ought 
 we to think of him ? 
 
 11. Which is of the most value, a good ed- 
 ucation, or a large fortune without it. 
 
 12 Would it be right for a parent to allow 
 his child to grow up without any knowledge 
 of his duties to God ? Why ? 
 
 13. When the parents converse Vv^ith them 
 on these subjects, children frequently feel rest- 
 less and displeased. What should we think 
 of such children? 
 
 14. Would it be kind in a parent to allow 
 a child to grow up with a broken arm, and 
 never try to have it healed ? 
 
 15. Which is the greatest calamity, a brok- 
 en arm, or a vicious and malicious temper, or 
 the habit of lying and stealing ? Why ? 
 
QUESTIONS. 187 
 
 16. Would it be kind for a parent to allow 
 bis cbild to go anaong cbildren wbo had some 
 infectious disease ? Why ? 
 
 17. Which is vvorse^ to take an infectious 
 disease, or to learn bad and wicked habits ? 
 
 18. If parents are under obligation to God, 
 to take such care of their children, and if they 
 have such a right over them, what is the duty 
 of children ? 
 
 19. Suppose a child thinks that his parent 
 is too strict ; is this any reason why he should 
 not obey him ? Why ? 
 
 20. Suppose parents and children differ on 
 these subjects ; who is the most likely to be 
 correct; and which has the right to govern ? 
 
 21. Suppose one brother was 20 years old, 
 and another only 3 years old, which would 
 know best, about what was suitable for the 
 younger ? 
 
 22. Explain the nature of the authority of 
 the instructor over the pupil. 
 
CHAPTER vni. 
 
 THE DUTIES AND RIGHTS OF CHILDREN. 
 
 The duties of children may be comprised 
 under the following particulars. 
 
 1. Obedience. By this I mean, that the 
 child is under obligation to conform to the will 
 of the parent, because it is his will; aside from 
 the consideration that what is required may 
 seem to the child wisest or best. The only 
 limitation here, is, that of conscience. A 
 child must obey God, rather than his parent. 
 Even here, however, he has no right to re- 
 sist. He must obey God, and suffer meekly 
 the consequences. 
 
 2. Children are bound to reverence ; or as 
 the Scriptures enforce it, to honor their pa- 
 rents. By reverence, I mean that conduct, 
 and those feelings, which are due from an in- 
 ferior to a superior. The child is bound to 
 show respect and honor to his parents, such 
 as he would show to no other persons. Nor 
 in this, is there any thing degrading, but eve- 
 ry thing honorable. There is nothing more 
 
DUTY OF CHILDREN. 189 
 
 seemly, more ennobling, and more dignified, 
 than profound filial respect. Napoleon, at the 
 summit of his power, never appeared so truly 
 exalted, as in the deference which he paid to 
 his mother. The same principles would teach 
 us universal respect for old age. 
 
 3. Filial affection, or the affection due from 
 a child to its parents, because they are his 
 parents. A parent may be entitled to our 
 love, because he is a man, or because he is a 
 good man, but beside all this^ he is entitled to 
 our special affection, because he is a parent. 
 This imposes upon us the duty of always 
 speaking of them with respect, seeking their 
 happiness by all the means in our power, and 
 of performing all this from love to them, be- 
 cause they are our parents. This love will 
 render such services not a burden, but a pleas- 
 ure, under what circumstances soever, it may 
 be in our power lo render them. 
 
 4. It is the duty of the child, whenever it 
 is, by the providence of God, rendered ne- 
 cessary, to support its parents in old age« 
 That man is guilty of monstrous ingratitude^ 
 who would not cheerfully deny himself of lux- 
 uries or conveniences, in order to minister to 
 the wants of his aged and needy parents. 
 
 Nor is this merely confined to necessary 
 support. Where parents are not indigent^ 
 
190 DUTY OF CHILDREN. 
 
 there are various acts of kindness and atten- 
 tion and remembrance, which it is in the pow- 
 er of the child to perform, which may add 
 greatly to their happiness, and soften the as- 
 perities of advancing old age. These oppor- 
 tunities for the manifestation of filial affection, 
 will be gladly sought for, by a thoughtful, 
 benevolent, and obedient child. 
 
 The precepts of the holy Scriptures in re- 
 gard to this duty, are frequent and impressive. 
 I subjoin a few, as examples. 
 
 Ex. XX. 12. Honor thy father and thy 
 mother, that thy days may be long in the land 
 which the Lord thy God giveth thee. Tiiis, 
 as the Apostle Paul remarks, Eph. vi. 2, 3, is 
 the only comman(hnent in the decalogue, to 
 which a special promise is annexed. 
 
 Prov. i. 8, 9. My son, keep the instruc-^ 
 tion of thy father, and forsake not the law 
 of thy mother. 1 hey shall be an ornament 
 of grace (that is a graceful ornament) unto 
 thy head^ and chains about thy neck. 
 
 Prov. xiii. 1. A wise son heareth his 
 father's instructions, but a scorner heareth not 
 rebuke. 
 
 Eph. vi. 1. Children obey your parents in 
 the Lord, for this is right. 
 
 Col. iii, 20. Children obey your parents 
 
DUTY OF CHILDREN. 191 
 
 in all things, for this is well pleasing unto the 
 Lord. 
 
 The displeasure of God is frequently de- 
 nounced against those who violate th s com- 
 mand. 
 
 Dent, xxvii. 16. Cursed be he that set- 
 teth light by his father or his mother ; and all 
 the people shall say, amen. 
 
 Prov. XV. 5. A fool despiseth his father's 
 instructions. 
 
 Prov. XXX. 17. The eye that mocketh at 
 his father, and despiseth to obey his mother; 
 the ravens of the valley shall pluck it out, and 
 the young eagles sliall eat it. That is, he 
 shall perish by a violent death, he shall come 
 to a miserable end. 
 
 1. From such passages as these, we learn, 
 that the holy Scri})tures inculcate obedience to 
 parents, as a religious duty; and, that he who 
 violates it, is guilty of sin against God, as well 
 as against man. The Scriptures mention diso- 
 bedience to parents, as one of the offences, for 
 which God is most justly ofiended with men. 
 
 2. That obedience to parents is no proof of 
 meanness and servility, but that it is every 
 way honorable and delightful. It is a grace- 
 ful ornament; that is, it confers additional 
 beauty on what was before lovely. 
 
192 DUTY OF CHILDREN. 
 
 3. That the violation of this command ex- 
 poses the transgressor to special and peculiar 
 judgments. And the experience of all ages has 
 borne witness to the fact, that disobedience to 
 parents in youth, is the common precursor to 
 disgrace and misfortune in manhood and old age. 
 
 The child has a right to expect that the 
 parent will discharge to it the duties of which 
 I have spoken in the preceding chapter, and 
 that he will exercise his authority for its good, 
 to the best of his knowledge. If, however, 
 he should fail, this is no excuse for filial diso- 
 bedience. The duties of the child to love 
 and reverence and honor its parent, remain as 
 before, since they are unchangeably appointed 
 by God. 
 
 OF THE DURATION OF THESE RIGHTS AND 
 DUTIES. 
 
 The child is under obligation to yield im- 
 plicit obedience to the parent so long as he is 
 in a state of pupilage ; that is, so long as the 
 parent is responsible for his conduct, and the 
 child is dependent on his parent. When the 
 child assumes the responsibility of the care of 
 himself, the obligation of obedience ceases. 
 But after this, a child can find no one, whose 
 
DUTY OF CHILDREN. 193 
 
 advice will be so valuable, so disinterested, 
 and generally so wise, as his parents. 
 
 The obligation to respect and affection, con- 
 tinues through life, and rather increases, than 
 diminishes, with advancing years. As the 
 child grows older, he has it in his power to 
 manifest more dehcate respect, and more sym- 
 pathising affection ; and as the parent grows 
 older, he feels, more sensibly, the need of atten- 
 tion ; and finds his happiness to be more deci- 
 dedly dependent upon it. This, then, is the 
 time, to exhibit our gratitude for the care 
 which our parents have taken of us in our 
 childhood, and youth, and to manifest by our 
 conduct our repentance for those acts of 
 thoui^htlessness and w^aywardness w^hich for- 
 merly have grieved them. 
 
 I mentioned in the last chapter, that the re- 
 lation of the instructor to the pupil, is, essen- 
 tially, parental. 1 here add, that the relation 
 of the pupil to the instructor, is essentially fil- 
 ial. That is, the pupil is bound to render 
 obedience to his instructor, on the same prin- 
 ciples, and for the same reasons, as to his pa- 
 rent. It depends on the parent to decide 
 how long this relation shall subsist, but so long 
 as it subsists, the duty of the pupil is obedi- 
 ence, respect, and affection. 
 17 
 
194 QUESTIONS. 
 
 Questions. 
 
 1. Suppose a parent should tell you to go 
 on an errand, and a stranger passing by, should 
 tell you not to go ; which should you be 
 under obligation to obey ? Why ? 
 
 2. Suppose any one else should tell you to 
 do, what your parent had forbidden ; whom 
 ought you to obey ? Why ? 
 
 3. Suppose your parent should command 
 you to disobey God, what ought you to do ? 
 
 4. Do you ever hear children speak dis- 
 respectfully of their parents? what command 
 of God do they violate ? 
 
 5. Suppose a child did what its parents 
 commanded, but did not love them, nor really 
 desire to please them ; w^ould this fulfil the 
 command of God ? 
 
 6. If children really love their parents, 
 will it be a hardship to obey them ? 
 
 7. Explain, in your own language, how we 
 ought to treat our parents when they grow 
 old. 
 
 8. Repeat, in your own language, what the 
 Holy Scriptures inculcate respecting the duties 
 of children. 
 
 9. Suppose a child disobeys his parents ; 
 how many sins does he commit? What are 
 thev ? 
 
QUESTIONS. 195 
 
 10. Which do you think is most honorable ; 
 to treat our parents disrespectfully or respect- 
 fully ? 
 
 1 1 . Which of the sons of David, was very 
 disobedient and cruel to his father ? 
 
 ] 2. How was he punished for it ? 
 
 13. Do you remember a good man, who is 
 spoken oi in the Bible, who was punished for 
 not bringing up his children well ? 
 
 14. Suppose a child was so unfortunate as 
 to have a parent who did not do right ; what 
 would be the duty of the child to such a pa- 
 rent ? 
 
 15. Explain, in your own language, the 
 manner in which you think pupils should be- 
 have to an instructor ? 
 
 16. When you see pupils behave thus, how 
 do yon feel towards them? How do other 
 people feel ? 
 
 17. If children wish to be beloved and re- 
 spected, how should they behave towards their 
 parents and uistructors ? 
 
CHAPTER IX. 
 
 DUTIES OF CITIZENS. 
 
 Suppose twenty men and women, with their 
 families, to be thrown together, upon an unin- 
 habited island. They would soon begin, from 
 necessity, to build themselves houses, and cul- 
 tivate the soil, and catch for their use, whatev- 
 er animals might be found. Whatever each 
 family thus builded, or raised, or caught, it 
 would, of course, hold, as its ow^n. And, if any 
 one exchanged with another, whatever he had 
 secured by exchange, would also be his own. 
 In other words, each one would work for him- 
 self, and claim as his own, whatever he had 
 produced. 
 
 They might thus live very happily for a 
 long time ; at least, so long as every one acted 
 in this manner, and they would need, neither 
 laws nor government. But suppose that any 
 one should begin to act differently. Suppose 
 any one should undertake to drive his neigh- 
 bor's family out of their house ; or, after they 
 had raised a crop of corn, should come and 
 carry it into his own barn, and leave them to 
 
DUTIES OF CITIZENS. 197 
 
 Starve. And suppose another, seeing this was 
 so easy a Avay of support, should undertake 
 to do the same thing to another neighbor* 
 The result would be, that, if no one could 
 enjoy the fruit of his labor, no one would 
 work, and they would either starve, or else 
 they would go away and live alone ; and thus 
 be exposed to the inconveniences of always 
 living in the wilderness. 
 
 Or, suppose another case. Suppose that 
 the man who was turned out of his house, de- 
 termined upon having his revenge, and set fire 
 to the house of his oppressor. Here would 
 be two famines turned out of houses, and left 
 destitute. These two families might, on the 
 same principles, go on, to turn out of their 
 possessions, two others, who might avenge 
 themselves by two more fires, and thus it 
 would go on, until all the houses and property 
 were destroyed, and the whole settlement 
 would very soon perish. 
 
 Now it is clear tliat this would never do. 
 There must be a stop put to such proceedings, 
 and the only way would be, to stop it at the 
 beginning. The whole community would 
 have to unite against the first robber, and 
 oblige him to return the property which he 
 had stolen, and to agree together, that they 
 would always do so, to any one who should 
 17 ^ 
 
198 DUTIES OF CITIZENS* 
 
 Steal again. And, if this did not stop it, they 
 would have to agree to punish the robber, in 
 some such way, as would oblige him to let 
 alone every thing that was his neighbors. 
 This would be the first law of this little com- 
 munity. 
 
 And now having made this law, and thus 
 having undertaken to see that no one inter- 
 fered with his neighbor's property or rights, it 
 is evident that no one need undertake to 
 avenge himself; or to reclaim by force, any 
 thing that haci been taken from him. This 
 community would, therefore, agree together, 
 that, if any oue was injured, he must apply to 
 them for redress, instead of redressing himself. 
 The reason of this is evident, for they would 
 be better judges how much he was injured, 
 and what redress should be made, than he 
 would be himself; because, it is a bad rule, 
 to allow any man to be judge in his own case. 
 This would be the second law of this com- 
 munity. 
 
 These two laws then would be, first, that 
 no one should interfere with his neighbor's 
 rights, in any manner whatever ; and, second- 
 ly, if any one did thus interfere, that the in- 
 jured person should not attempt to redress 
 himself, but, should leave the subject to be 
 decided upon by the whole community. 
 
DUTIES OF CITIZENS. 199 
 
 In process of time, these laws would have 
 to be subdivided, as there would be various 
 forms of injury. A man might encroach up- 
 on his neighbor's land. This would require 
 one form of redress. One might steal by 
 day, another by night ; one might break open 
 a house, another might steal a horse ; each 
 one requiring a separate form of punishment. 
 And so, of redress of grievances ; one might 
 strike another, and a second might burn his 
 house ; these would have to be distinguished , 
 and all these forms of crime be defined, so 
 that the innocent might be distinguished from 
 the guilty, and the guilty punished according 
 to their deserts. 
 
 As this community increased in number^ 
 and it became necessary to make a great ma- 
 ny laws, it would be impossible for them all 
 to meet, on every occasion that presented it- 
 self. They would therefore be obliged to 
 appoint a few persons, in their place, to meet 
 for this purpose. Eight or ten w^ould unite 
 together and select a prudent and wise man, 
 and agree to be bound by what he should 
 consent to. These delegates w^ould be legisla- 
 tors, and such an assembly would be a legis- 
 latiu^e. 
 
 But after the laws were made, and cases of 
 injury became frequent, all the community 
 
200 DUTIES OF CITIZENS. 
 
 could not meet together, to decide between 
 two men, who had a difficuhy with each 
 other. They would, therefore, be obliged to 
 appoint some persons, who should make it 
 their business to hear causes, and decide, ac- 
 cording to law. This would save a great deal 
 of time, and would also insure a much better 
 administration of justice. Such men would 
 be judges, and when they were assembled, 
 they w^ould be called a court. 
 
 And, besides, after they had decided what 
 was right, and how a bad man should be pun- 
 ished, it would be necessary that some one 
 should carry their sentence into effect. Such 
 persons are called executive officers. Gov- 
 ernors, sheriffs, and constables, belong to this 
 class. 
 
 Now, all these officers taken together, leg- 
 islators, judges, governors, sheriffs, fee. are 
 called the government of a country. They 
 are persons appointed by the people, in some 
 mode or other, to make laws, and to carry them 
 into execution, so that no man shall interfere 
 with his neighbor's rights ; and, so that if he 
 does, he shall be obliged to make redress, and 
 shall be punished for his crime. 
 
 Hence, the duties of citizens, are, in gener- 
 al, these. 
 
 1. As he agrees that no one shall interfere 
 
DUTIES OF CITIZENS. 201 
 
 with the rights of his neighbor^ he is bound to 
 obey this law himself; that is, he is bound, in 
 all his intercourse respecting the personal lib- 
 erty, character, reputation, property, and fam- 
 ilies of others, to obey the law of reciprocity, 
 or to do unto others, as he would that others 
 should do unto him. 
 
 2. If other men disobey this law, and injure 
 him, he is bound not to take redress into his 
 own hands, but to leave it to the society ; that 
 is, the courts of law, to whom, he has agreed 
 that all such cases shall be referred. 
 
 3. As he has agreed that all laws shall be 
 made by legislators, he is bound to obey all 
 the laws which they make, consistent with 
 the power which he has entrusted into their 
 hands. 
 
 4. As he is a member of the community 
 which has promised to protect every individu- 
 al, he is bound to use all means necessary to 
 ensure that protection. He is bound to make 
 every effort in his power, to secure to every 
 individual, whether high or low, rich or poor, 
 the full enjoyment of his rights ; and, if he 
 be wronged, the full redress for injury. 
 
 5. As the purposes of government cannot 
 be carried on without expense ; since gover- 
 nors, legislators, judges, &c. must be paid for 
 their services ; and, as every one has the ben» 
 
202 DUTIES OF CITIZENS. 
 
 efit of these services, every one ought, v^ill- 
 ingly, to bare his share of the pecuniary bur- 
 den. 
 
 To illustrate what has been said in the pre- 
 ceding remarks. Suppose a man had stolen 
 your horse, and there were no laws, and no 
 government. You might go to him and ask 
 him for it, and he would refuse to give it up. 
 Suppose you attempted to take the horse 
 away by force, the man might resist you, and 
 if he were stronger than you, would drive you 
 away, and injure you, or perhaps kill you, to 
 prevent you from troubhng him. You thus 
 could have no remedy, and the next day, he 
 might take your cow, or turn you out of your 
 house, and you could not help it. 
 
 But suppose there were laws, and a govern- 
 ment ; observe now how differently you would 
 be situated. In this case, there would be a 
 law to prevent men from stealing ; and judges 
 to decide whether a man had stolen ; and of- 
 ficers to punish the thief, and to reclaim the 
 property taken. 
 
 Let us now suppose the horse to be stolen. 
 Instead of going to the man who stole it, you 
 would go to one of the judges, called justices 
 of the peace, and inform him that the man 
 had stolen your property. He would imme- 
 diately send for the thief, and bring him before 
 
DUTIES OF CITIZENS. 203 
 
 him. If the thief would not come, the sher- 
 iff who was sent, would have power to order 
 all the men in town to help him. You would 
 then tell your story, and the man would tell 
 his ; and, if you could prove the horse to be 
 yours, the justice would give him up to you, 
 and would send the man to jail, to be tried for 
 the crime of stealino;. When the indo-es of 
 the higher court came together, twelve men 
 of the neighborhood would be appointed, who 
 are called jurors, or jurymen. The tbief 
 would then be brought before them, and the 
 witnesses would be examined, to prove wheth- 
 er the man did steal the horse, or whether he 
 got him some other way. The judi^e would 
 explain the law, and the jurors would decide 
 whether the man was guilty or not -guilty. If 
 he was not guilty, he would be set at liberty. 
 If he was guilty, the judge would pronounce 
 the punishment of the law for stealing. If it 
 was imprisonment, the sheriff would lake him 
 to prison, and he would be kept there, until 
 the time expired, for which he was sentence il. 
 We see from this case, how much better 
 every one can obtain justice, when there are 
 laws and government, than Vvdien there are 
 none ; and, hence, how great a blessing it is, 
 to live in a civilized country, where such laws 
 exist. 
 
204 QUESTIONS. 
 
 Questions. 
 
 1. Could men live together without laws 
 and government ? 
 
 2. Under what circumstances could they 
 live thus ? 
 
 3. What creates the necessity for laws and 
 a government ? 
 
 4. Suppose men all chose to act unjustly, 
 and there were no laws to restrain them, what 
 would be the result ? 
 
 5. Would laws be of any use, without a 
 government? Why? 
 
 6. Why would it not answer, to allow every 
 man to redress his own grievances ? 
 
 7. What are the two great laws of society, 
 on which all the others are founded ? 
 
 8. Explain, in your own language, what is 
 meant by a legislature. 
 
 9. How is a legislature appointed ? 
 
 lOo Explain, in your own language, what is 
 meant by a judge. 
 
 1 1. What is the use of judges ? 
 
 12. What is the use of sheriffs and con- 
 stables ? 
 
 13. Suppose a man injures me, and I un- 
 dertake to punish him myself; do I violate the 
 law of my country ? Wliy ? 
 
 14. Suppose a man has committed a crime, 
 
QUESTIONS. 205 
 
 and I join a mob to tear down his housej or to 
 punish him in any m.anner : do I violate the 
 law ? Why ? 
 
 15. Slip pose a law is made, which I think 
 unjust ; have I a right to violate it ? Why ? 
 
 16. Suppose I see a mob assaulting a man^ 
 and 1 quietly look on ; am I innocent ? What 
 ought [ to do ? 
 
 17. Suppose a mob commit an injury, and 
 I praise their courage, and apologize for their 
 crime; am I innocent? 
 
 18. Suppose one man by his abuse, irri- 
 tates the passions of other men, and they 
 unite and injure him ; which is to blame, he 
 or they, or both ? Which ought to be pun- 
 ished ? 
 
 19. Suppose a man should owe you money, 
 and would not pay it ; would you have a right 
 to take his property yourself, v\*herever you 
 could find it ? Wliy ? 
 
 20. What must you do in order to recover 
 your due ? 
 
 Section II. 
 
 Of the different forms of Government, 
 
 In the preceding chapter, I have described 
 what is called an elective government. By 
 
 18 
 
306 FORMS OF GOVERNMENT. 
 
 this is meant, one, in which all officers are either 
 chosen by the people ; that is, by the whole 
 society ; or, are appointed by those who are 
 thus chosen. Thus, in this country, legisla- 
 tors, governors, presidents, &:c. are chosen by 
 the people; and judges, and other officers, are 
 either chosen by the people, or are appointed 
 by the legislators. 
 
 But all governments are not elective. Some 
 are hereditary ; that is, a man succeeds to of- 
 fice by inheritance. In this form of govern- 
 ment, if a king dies, his son becomes a king 
 in his place ; that is, he inherits his office, in 
 the same manner as he inherits his house or 
 lands. And, if a man is a legislator, his son 
 becomes, in the same manner, a legislator after 
 him. 
 
 Again, some governments are partly hered- 
 itary, and partly elective. When this is the 
 case, some of the offices are hereditary, and 
 others are elective ; that is, the persons who 
 hold some of them are chosen by the people. 
 
 But there are other forms of government 
 besides these. A government may be either 
 a monarchy, an aristocracy, or a republic. 
 
 A monarchy is a government, in which the 
 chief authority is vested in one person, who is 
 called a king. If the king is chosen, it is call- 
 ed an elective monarchy ; if he succeeds to 
 
FORMS OF GOVERNMENT. 207 
 
 his office by inheritance, it is called a hered- 
 itary monarchy. 
 
 In son^ie cases, a king is allowed to make 
 laws according to his own will, without any 
 one to control him ; and to do what he pleases 
 with the lives and properties of his subjects. 
 This is called an absolute monarchy, or a des- 
 potism. In other cases, the king is bound by 
 certain rules which he must not transgress ; or 
 is obliged, before he can make any law, to ob- 
 tain the consent of some other individuals. 
 This is called a limited monarchy. 
 
 An aristocracy, is a form of government in 
 which the whole power is in the hands of a 
 few persons. An aristocracy has generally 
 been, either hereditary, or else the members 
 of the aristocracy themselves, fill the vacan- 
 cies which may occur in their number. 
 
 A republic is such a form of government as 
 I have before described, in which all offices 
 are either held by election of the people, or 
 else, by appointment from those who are thus 
 elected. 
 
 These forms of government are sometimes 
 simple and sometimes mixed. 
 
 Thus, the government of Russia is a simple 
 monarchy, without any limitation of power ; 
 the emperor being assisted by such councils 
 only, as he may himself appoint, 
 
208 FORMS OF GOVERNMENT. 
 
 2. The government of Great Britain, is a 
 mixed monarchy, composed of three branch- 
 es ; the king, the house of lords, and the 
 house of commons. 
 
 The office of king is hereditary, and the 
 king is the chief magistrate of the realm. 
 
 The lords or peers, form the second branch 
 of the legislature ; and their office is also he- 
 reditary. They are at first appointed by the 
 king ; but after their appointment, they and 
 their successors, hold their office perpetually. 
 The third branch of the legislature is the 
 house of comm.ons. These are elected by 
 the people, as in a republic. No law can be 
 passed, that is, become binding on the peo- 
 ple, unless it be agreed to by all these three 
 branches ; namely, the king, the lords, and 
 the commons. 
 
 Under any of these forms of government, 
 if the men who hold offices, be virtuous, and 
 desirous of promoting the welfare of their 
 fellow men, there may be peace, security and 
 happiness. The misfortune, however, to which 
 some of them are liable, is, that when officers 
 are vicious, unfeeling, and oppressive, there 
 are no means of controlling their power, with- 
 out revolution, and civil war. On the con- 
 trary, just in so far as a government is elec- 
 tive, the power is placed in the hands of the 
 
QUESTIONS. 209 
 
 people, who are then in no danger of being 
 oppressed by government. Their only dan- 
 ger then isj that they will oppress each other. 
 
 Questions, 
 
 1. Explain, in your own language, the dif- 
 ference between an elective, and an heredita- 
 ry government. 
 
 2. Explain the difference between a mon- 
 archy, an aristocracy, and a republic. 
 
 3. Explain the difference between an un- 
 limited and a limited monarchy. 
 
 4. What is the difference between the gov- 
 ernment of Russia, and that of Endand. 
 
 Section III. 
 
 The form of Government in the United 
 States, 
 
 This country was first settled by emigrant 
 colonies, principally from England, who land- 
 ed on various parts of the Atlantic coast, 
 from Maine to Georgia. Each of these colo- 
 nies had its separate charter, or form of gov- 
 ernment, which, it established, as soon as its 
 18* 
 
210 FOUMS OF GOVERNMENT? 
 
 settlement was formed. As they increased irl 
 numbers, their boundaries were defined, and, 
 as so many separate governments, they held 
 possession of the whole coast. They were 
 all, how^ever, dependent upon the king of 
 England, from whom they received their 
 charters ; and, by whom, most of their gover- 
 nors, and frequently their ji:idges and other 
 officers were appointed. 
 
 As the colonies increased in power, difficul- 
 ties sprung up between them and Great Brit- 
 ain, or, the mother country, as it was com- 
 monly called. These ended in the American 
 revolution, by which, the colonies were for- 
 ever separated from Great Britain, and were 
 acknowledged, by the whole world, to be at 
 liberty to form a government for themselves, 
 on such principles, and in such manner, as 
 they chose. 
 
 Soon after the revolution, delegates were 
 appointed by these several colonies, or States, as 
 they were then called, to form a constitution ; 
 or, in other words, to establish a form of gov- 
 ernment. This was completed on the 17th 
 of September 1787, and was submitted to the 
 several States for approval. This having 
 been subsequently approved by all the States, 
 is the form of government under which we 
 now live* 
 
IN THE UNITED STATES. 211 
 
 The general features of this form of gov* 
 €rnrnent are the followmg. 
 
 The separate States retain all the original 
 powers which they possessed when they sep* 
 ■arated from the British nation, except such as 
 they have given up to the general govern-^ 
 ment. Thus, they all. elect their own officers^ 
 make their own laws, and punish offenders 
 against them, and, are sovereign, in every 
 thing that does not interfere with the general 
 good of the whole. 
 
 On the other hand, whatever belongs to the 
 welf:ire of the whole, and not to that of the 
 individual States, is vested in Congress, or the 
 general government. The extent, however, 
 within which this power is confined, is limit- 
 ed by the constitution. 
 
 The head of the government, in this coun- 
 try, is called the President ; he holds his of- 
 fice for four years, and is chosen by electors, 
 who are elected by the people, or by the leg- 
 islatures of the several States. 
 
 The legislature of the United States is di- 
 vided into two branches, the Senate and the 
 Hou^e of Representatives. 
 
 The Senate is composed of two members 
 from each state. The members hold their 
 office for six years, and are chosen by the 
 legislatures of the several States. 
 
212 QUESTIOKi. 
 
 The members of the House of Represerlf g- 
 tives are elected by the people of the several 
 States, every State being entitled to one, for 
 every fifty thousand inhabitants. They hold 
 their office for two years. No law can be en- 
 acted, unless it receive the sanction of the 
 President, and both Houses of Congress ; ex- 
 cept both Houses pass it by a majority of two 
 thirds, in opposition to the President ; it then 
 becomes a law without his consent. 
 
 The President and Senate have power to 
 form treaties with foreign powers, and to ap- 
 point all the principal officers of the govern- 
 ment, as judges of the United States Courts^ 
 ambassadors^ officers in the army and na- 
 vy, &c. ^ 
 
 The judges of the United States Courts 
 have power to try all causes of violation of 
 the laws of the United States, and all causes 
 between citizens of the different States, and 
 all causes which arise between a citizen of the 
 United States and a foreigner. All offences 
 against the laws of the several States are tried 
 by the judges of the respective States. 
 
 Questions. 
 1. How was this country first peopled by 
 Europeans ? 
 
^ITESTIONS* 213 
 
 2. How were they governed before the rev- 
 olution ? 
 
 3. What produced the revoh.ition ? 
 
 4. In what condition were they, when the 
 revolution w^as completed ? 
 
 5. What is the difference between the pow- 
 er of the States, and that of the United States^ 
 or general government? 
 
 6. How long do the President, Senate, and 
 House of Representatives, hold their offices ? 
 
 7. What powers have the Senate, different 
 from those of the House of Representatives? 
 
 8. Suppose a citizen of the United States 
 to owe a foreitrner : to whom must the forei^-n- 
 er apply for redress ? 
 
 9. Suppose a cause in law to arise between 
 two citizens of different States; w^here must 
 the cause be tried ? Give an example. 
 
DUTIES OF BENEVOLENCE. 
 
 CHAPTER I. 
 
 BENEVOLENCE* 
 
 We have thus far treated of those duties^ 
 which we owe to man, on the principle of re- 
 ciprocity ; and, for which, he can have a just 
 claim upon us. They are those duties, which, 
 while they allow us to pursue our c.wn hap- 
 piness as we please, forbid us, in any manner^ 
 to interfere with the right which every one 
 possesses, to pursue his own happiness in the 
 same manner. 
 
 If men would only obey this law, the world 
 would be much happier than it is. There 
 would be no oppression, no robbery, no slan- 
 der, no injury of any kind, but all men would 
 live in peace and quietness. 
 
 But in order to render the world as happy 
 as it can be, something more is necessary. We 
 are required not only to let our neighbors alone, 
 and do them no injury, but are also positively 
 required to do them good. This is the law of 
 benevolence. 
 
 For instance. Every one is liable to be 
 sickj and multitudes of people are always sic^k* 
 
O^ EENETOLENCE. 215 
 
 When sick, they are unable to work for a 
 livehhood, or even to take care of themselves. 
 
 If, then, there were no one to take care of 
 them, they would perish. Every body is 
 liable to accidents ; and, if no one would help 
 a man in distress, he must suffer. How wick- 
 ed it would be, if a Uttle girl were run over 
 by a carriage, and I were to leave her to be 
 trodden to death, because I did not owe her 
 any thing, and wished to mind my own busi- 
 ness. Every one feels, that, though I had 
 never seen her before, and we e never to see 
 b«r again, yet I would be under obligations to 
 render her all the aid in my power; that is, 
 every one feels that I am, and that every* 
 man is, under the obligation of benevolence. 
 
 But again. Suppose that in a neighbor- 
 hood, there were a large number of children, 
 who did not know how to read or write, and so 
 were deprived of all the pleasure of reading 
 good books, and especially of reading the 
 Bible. Now, suppose that there were, in this 
 ne'ghborhood, two young men, and one of 
 them said, he did not owe these children any 
 thing, and should mind his own business. But 
 suppose the other, without asking whether they 
 owed him or not, should collect them together 
 in school, and teach them to read and write 
 and cip er, and thus put them all in the way 
 
216 or BENEYOLENCEV 
 
 to be useful and happy men and women* 
 Which of these should we love the best ? 
 Which, should we say, did liis duty ? Which of 
 them should we say, wasactingin such a man- 
 ner, as best to please his Father in Heaven? 
 
 Again. Suppose these children were very 
 wicked, and swore, and bed, and stole. If any 
 gcod person saw and heard them act thus, he 
 would be greatly grieved. I do not know but 
 it would be his duty to have the worst and 
 largest punished. Wow, suppose one man 
 should say, it is my duty, as a citizen, to put a 
 stop to such conduct ; and I will have these 
 Lttle thieves put in jail. But this is all I have 
 to do ; I will mind my own business, and if 
 they go to destruction, it is their own fault. 
 But suppose another man should go among 
 them, and show them the wickedness of their 
 conduct, and ta'k kindly to them, and teach 
 them to he good and virtuous, and so be the 
 means of making them all pious and virtuous 
 children. Which of these two should we like 
 the best ? Which should w^e say did liis duty to 
 these children ? Which would act most in 
 obedience to the Bible ? 
 
 But once more. Suppose these children 
 should revile and abuse him, steal his proper- 
 ty, and when he came to do them goodjshould 
 ridicule him, and do all in their power to in- 
 
OF BENEVOLENCE. 217 
 
 jure him. He might go away and leave them5 
 saying I have come here at my own expense, 
 and without any reward, to teach these chil- 
 dren to be virtuous and happy, and all I get in 
 return, is injury, vile abuse, and robbery. I 
 will go away and leave them to destruction. 
 Or, he might say, I do not care how they treat 
 me, I will still continue to do them all the 
 good I can. The more wickedly they act, 
 towards me, the more clearly it shows that 
 they need good instruction, and I will strive 
 the more to make them virtuous and happy. 
 The more they hate me, the more I will love 
 them. Now, which of these ways of acting 
 would be the most lovely ? For which should 
 we think most highly of the man ? Which con- 
 duct would be most like doing our duty ? 
 Which would be most like the example of the 
 blessed Saviour. 
 
 If, now, we reflect upon these cases, we shall 
 see that we feel under obligations to benevo- 
 lence towards men who are unhappy, towards 
 those that are wicked, and even towards those 
 that injure us. 
 
 That this is the case, is manifest from what 
 the blessed Saviour teaches us, in Luke vi. 
 32-36. 
 
 '^ If ye love them that love you, what thank 
 have ye, for sinners also love those that love 
 19 
 
218 0F BENEroLENCir^ 
 
 ihem ? And if ye do good to those that 
 do good to you. what thank have ye, for 
 sinners also do even the same. And if ye lend 
 to those of whom ye hope to receive^ what 
 thank have ye ? for sinners also lend to sin- 
 ners, to receive as much again. But love y& 
 your enemies J and do good and tend,^ hoping 
 for nothing again^ and your reward shall be 
 great, and ye shall be the children of the high- 
 est; for He is kind unto the unthankful and 
 the evil. Be ye therefore merciful, as your 
 Father in heaven is merciful." 
 
 Thus also Matthew v. 43-48. " Love your 
 enemies ; bless them that curse you ; do good 
 to them that hate you, and pray for those 
 that despitefully use you and persecute you^ 
 that ye may be the children, (that is, the im- 
 itators,) of your Father who is in heaven ; for 
 he maketh his sun to rise upon the evil and 
 the good, and sendeth his rain upon the just 
 and upon the unjust.'" 
 
 The meaning of '"^ being merciful, '^ here, is 
 obvious. It is to promote the happiness of those 
 who have no claim upon us, by the law of re- 
 ciprocity ; and from whom, we can hope for 
 nothing, by way of remuneration. 
 
 The example after which our benevolence 
 is to be fashioned, is that of our Father who is 
 in heaven • 
 
OF BENEVOLENCE^ 219 
 
 This teaches us 
 
 1. As God is the exhaustless source of hap- 
 piness to all the creatures whom he has made, 
 and to whom he is under no possible obhga- 
 tions ; so, we are commanded to make use of 
 our talents and acquisitions and possessions for 
 promoting the happiness of our fellows. What- 
 ever is given us, is given, not for our own happi- 
 ness directly and chiefly, but for our happiness 
 indirectly; that is, that we may be happy, by 
 promoting the happiness of others. 
 
 2. God bestows the blessings of his com- 
 mon providence, without respect to the charac- 
 ter of the recipient. He sendeth rain on the 
 just and on the unjust. We are to follow the 
 same example. While our personal attach- 
 ments, and our moral esteem, is to be reserv- 
 ed for those that deserve it, yet, our chari- 
 ties are to be bestowed, wherever there exist 
 those that stand in need of them. We are 
 therefore to relieve the distressed, to pity the 
 afflicted, to assist the needy, administer to the 
 sick, and instruct the ignorant, no matter how 
 undeserving they may be, or how much we 
 may dislike their moral character. 
 
 3. By the same example we are taught, 
 that our benevolence is not to be limited by 
 the feelings, which the recipient may have to* 
 wards us. God so loved us^ that^ while we 
 
220 OF BENEVOLENCE, 
 
 were yet sinners, Christ died for us. When 
 we were enemies, we were reconciled to God^ 
 by the death of his Son. Thus, our blessed 
 Saviour spent his life in doing good to his bit- 
 terest enemies, unmoved by the most atrocious 
 and most malignant injustice. So, we are 
 commanded to bless them that curse us, do 
 good to those that hate us, and pray for those 
 that despitefully use us, and persecute us. 
 
 The reasons, aside from the example of 
 God, which enforce this duty upon us, are 
 various. Some of them are the following : 
 
 1. God has made it the condition of the par- 
 don of our offences against him. *"^ If ye for- 
 give not men their trespasses, neither will your 
 heavenly father forgive your trespasses." Read 
 the parable of the two servants, Matt, xviii. 
 23-35. 
 
 2. Those virtues, which are called into ex- 
 ercise, by ill treatment from our fellow men^ 
 are those which exhibit the highest moral ex- 
 cellence, and are most essential to that char- 
 acter which fits us for heaven. Such are 
 meekness, patience, forgiveness. It is to such 
 tempers of mind, that a special blessing is 
 promised. 
 
 The virtues which man rewards, may pro- 
 ceed from the love and the fear of man. It 
 is those, for the exercise of which we can ex- 
 
peel BO reward from men^ that are the proper 
 evidence of our love and obed'ance to God. 
 Thus it is, that these virtues are held forth to 
 us, as the evidences of true piety. See our 
 Lord's description of the last judgment, in 
 Matth. XXV. " Inasmuch as ye have done it^ 
 (that is mercy,) unto the very least of these, 
 ye have done it unto me." 
 
 I might add, that the law of benevolence 
 applies to man as man ; that is, to man irre* 
 spective of any of the temporary relations in 
 which he may stand to us. It makes no mat- 
 ter whether he be of our kindred or of anoth- 
 er, a fellow citizen or an aUen, or of our reU- 
 gion or of another, it is enough that he is a 
 man; and this entitles him, under the law of 
 God, to all the benefits of the law of benev- 
 olence. Nay, in one sense, the fewer the 
 ties that bind him to us, the more glorious is 
 the act of goodness, because it is under these 
 circumstances, that we can cherish the least 
 hope of reward ; and the more evident will 
 be the proof of our disinterestedness. It 
 would have been noble in Howard to have vis- 
 ited the prisons of England alone, but it 
 was more noble to extend his inquires to 
 France, the national enemy of England. It 
 would have been glorious to have died a ma.- 
 19^ 
 
Q22 QUESTIONS. 
 
 tyr to the cause of benevolence at home, hut 
 how much more so was it, to die in a remote 
 province of the Russian empire, in a town, of 
 which the existence would scarcely be remem- 
 bered, but for the fact, that it witnessed his 
 last deeds of mercy, and guards his sacred 
 remains, until the morning of the resurrec- 
 tion. 
 
 If this command is given to man, I see not 
 why it is not equally obligatory on nations. 
 They seem to me to be under the same ob- 
 ligations to conduct towards each other on the 
 principles of benevolence, as individuals ; that 
 is, to make it a fundamental principle of their 
 policy, to do each other good, by all the means 
 which God has placed in their power. 
 
 We shall, in the succeeding chapter, treat 
 of benevolence to the unhappy, to the wicked, 
 and to the injurious. 
 
 Questions. 
 
 1. Do we perform our whole duty, if we sim- 
 ply abstain from injuring others ? Illustrate 
 this by an example of your own. 
 
 2. If we merely abstain from injury, what 
 class of duties do we perform, and what class 
 do we omit? 
 
 3. How do you feel towards those, that will 
 do nothing for others more than merely abstain 
 from injury ? 
 
QUESTIONS. 223 
 
 4. How do you feel towards those, who en- 
 deavor to do all the good they can to others^ 
 whether they be friends or enemies ? 
 
 5. What should these feelings teach you ? 
 
 6. What are the precepts of the blessed 
 Saviour on this subject ? 
 
 7. What was the example of the blessed 
 Saviour ? 
 
 8. What do we learn from the example of 
 God towards us ? 
 
 9. Suppose God were to bestow no favors 
 upon us, but those that we have deserved, 
 what would be our condition ? 
 
 10. What favors does he bestow upon us, 
 that we have really deserved ? 
 
 1 1. In what manner has God connected the 
 forgiveness of our own offences, with our for- 
 giveness of those of others ? 
 
 12. Which class of virtues are most ac- 
 ceptable to God, those of reciprocity, or those 
 of benevolence ? 
 
 13. How many reasons can you give for this ? 
 
 14. How extensive are our obligations to 
 benevolence ? 
 
 15. In what respect does the law of benev- 
 olence apply to nations? 
 
 16. Were nations to act upon this principle 
 towards each other, what effect would it pro- 
 duce upon war? 
 
CHAPTER II. 
 
 Section I. 
 Benevolence to the Necessitous » 
 
 A man may be necessitous from poverty, 
 from sickness, or decrepitude; or from igno- 
 rance. 
 
 Simple poverty, in general, so long as a 
 man has the ability to labor, does not render 
 him an object of charity. If a man does not 
 possess the means of subsistence, he should 
 work for them. What we are generally re- 
 quired to do, in such a case, is, to furnish men 
 with work, and thus enable them to support 
 themselves. It is no kindness, either to the 
 individual, or to society, to support him in 
 idleness. Such is the nature of the benevo- 
 lence of God. While he bestows the means 
 of support upon all, giving us food and har- 
 vests, he still gives them, only as the result of 
 labor. The apostle Paul, also taught, that if 
 a man would not work neither should he eat. 
 
OF BENEVOLENCE. 225 
 
 To this, however^ there are exceptions. 
 Thus^ a family may, by the providence of God, 
 be deprived of their means of labor. Such 
 are the cases of shipwrecks, of fire, of flood, 
 or sometimes the want of employment, in 
 manufacturino; districts. In o-eneraL when the 
 providence of God, and not a man's idleness, 
 renders him necessitous, he is by this act of 
 God, pointed out to us, as an object of be- 
 nevolence. Another exception is, where the 
 labor of parents is insufficient for the support 
 of their children. Such is the case, very fre- 
 quently, where widows are left with several 
 small children, and still more impressively, 
 when children have lost both of their parents. 
 In both cases, some, or all must perish, if the 
 aid of benevolence do not interpose. 
 
 2. Sickness. Here the providence of God 
 takes avv^ay a man's ability to labor, and he 
 needs, more than ever, the comforts w^iich labor 
 provides. Without assistance, the sick would 
 then suffer ; how much more must this be the 
 case with the poor. When such claims as 
 these are made upon our charity, not only our 
 pecuniary bounty, but our personal assistance 
 should be freely rendered. 
 
 3. Old Age, Though old age is not al- 
 w^ays accompanied wdth sickness, it generally 
 is by decrepitude, and frequently with loneliness 
 
226 OF BENEVOLENCfi. 
 
 Whatever it is in our power to do, to mitigate 
 the pains, and alleviate the burdens of age, is 
 manifestly a duty of benevolence, and in some 
 sort, of filial affection. 
 
 Such are the instances, under tins head, 
 which demand our benevolence. The rules to 
 be observed are easily to be seen. 
 
 1. The poor, who, either by sickness or 
 old age, are unable to labor at all, should be 
 wholly supported. 
 
 2. The poor, who, by sickness, old age or 
 orphanage are able only in part to support 
 themselves, should be assisted. 
 
 3. Those who are unable immediately to 
 obtain work, should be relieved for the pres- 
 ent; and work should be procured for them. 
 The greatest kindness to any man is, to ena- 
 ble him to help himself. 
 
 5. It is a very great act of kindness, to 
 provide means, by which the poor may be en- 
 abled to preserve and accumulate their small 
 earnings, such as savings' banks, and institu- 
 tions of this sort. These are the true means 
 of rendering the industrious, independent ; 
 and they have laid the foundation of the fortune 
 of thousands. 
 
 So far as the benefactor is concerned, it is to 
 be remarked : 
 
OF BENEVOLENCE. 227 
 
 1. That the duty of benevolence is imposed 
 upon all. Every one may not be able to bestow 
 money upon others, but every man may ren^ 
 der assistance, in some form, to the distressed ; 
 and, every man may show sympathy with the 
 afflicted. Children may be benevolent, as 
 well as men and women. If they would de- 
 vote a part of the money which they spend in 
 toys, to purchase food for the sick ; or, if they 
 were to share their comforts, and delicacies 
 with their poorer neighbors, it would be a most 
 excellent mode of improving themselves in 
 virtue. 
 
 2. Those modes of benevolence which bring 
 us into immediate contact with the sufferers, are 
 always to be preferred. It is much better to 
 bestow charity ourselves, than to give it to 
 others to bestow ; though, to give it to others 
 to bestow, is better than not to give it at all. 
 Nothing has a better effect upon our hearts, 
 nothing tends more to awaken gratitude to God, 
 than personal sympathy with the distresses of 
 our fellows. 
 
 And, lastly, inasmuch as charity should be 
 a religious service, like prayer ; it should be 
 as much as possible in private. Our alms 
 should be in secret, and our Father who seeth 
 in secret, will, himself, reward us openly. 
 
228 OF BENEVOLENCE. 
 
 Of Education. 
 
 Every one must see how great a misfortune 
 it is to be unable to read and write and cipher. 
 A person who is thus ignorant, has scarcely 
 any means of acquiring knowledge, and can 
 neither read the Word of God, nor even read a 
 letter sent to him by his friend. It must then 
 be very pleasing to God, for those who under- 
 stand these branches of knowledge, to teach 
 those who are ignorant. 
 
 Avery excellent opportunity of this kind is 
 afforded in the Sabbath Schools, which exist in 
 almost every town in our country. Every 
 young person, who desires to cultivate benev- 
 olence, and to obey God, ought to engage in 
 this excellent charity. The good that we 
 may do, in thus rescuing a child from igno- 
 rance and vice, is incalculable. 
 
 And, besides this, these schools afford us 
 an opportunity of instructing the young, not 
 only in learning, but also in the Bible, which 
 contains the only knowledge that can save 
 their souls. What can be more pleasing to 
 God, than to behold young persons, showing 
 their gratitude for the favors which they have 
 received, by immediately conferring the same 
 
 v rs upon others. 
 
QUESTIONS. 229 
 
 Questions. 
 
 1. Suppose a strong and healthy man, asks 
 me for money ; am I under oWigation, because 
 he Is without money, to give him any ? Why ? 
 
 2. What ought I to do for him ? 
 
 3. Is it better to give him work than mo- 
 ney ? Why ? 
 
 4. What example have I to justify this ? 
 
 5. Suppose, however, I found that this 
 man's house had been burnt down last night, 
 and all his family's clothing and food consum- 
 ed ; what ought I to do ? 
 
 6. Suppose, by some act of God, all the 
 manufactories in my neighborhood were stop- 
 ped, and the laborers could get no work ; what 
 ought I to do ? 
 
 7. Suppose a widow was left with several 
 small children, and it required a dollar a day 
 to support them, while she could, with all her 
 labor, earn but half a dollar a day. Is she 
 an object of charity, and to what amount ? 
 
 8. What is our duty to the sick and af- 
 flicted ? 
 
 9. What does Christ teach us on this sub- 
 ject ? Where does he speak of this subject ? 
 
 10. Does his precept enjoin any thing be- 
 sides the giving of money ? 
 
 20 
 
^30 Q,UESTIONS. 
 
 1 1 . Are^ the poor under obligation to be be- 
 nevolent ? 
 
 12. How can they be benevolent without 
 money ? 
 
 13. Why is it better to relieve a sufferer 
 ourselves, than to give money to another to 
 relieve him ? 
 
 14. Why should charity be in secret? 
 
 15. Is there any charity in teaching others ? 
 Why? 
 
 16. Have young persons any particular 
 means of charity which devolve specially up- 
 on them ? 
 
 Section II. 
 Benevolence to the Wicked, 
 
 So far as we have gone, we have considered 
 solely our duty to those who are unhappy. 
 We now come to consider our duty to another 
 class ; those that are wicked. 
 
 We have seen, that if a man is unhappy 
 from sickness, or age, or poverty, it is our du- 
 ty to relieve him. But a wicked man is un- 
 happy in the very worst sense ; for there is 
 no misery so great as sin. And still more, he 
 is always the cause of wickedness in others. 
 
BENEVOLENCE TO THE WICKED. 23l 
 
 He is like a man sick with some infectious dis- 
 ease, which he is in danger of communicating 
 to all that are around him. And still more, 
 the pains of this life terminate at death, but 
 the pains of sin, at death, are infinitely in- 
 creased, and are, after that, incapable of cure, 
 forever. 
 
 Now, all these considerations teach us, that 
 a wicked man, is, above all others, an object 
 of pity. And hence, it is our special duty, to 
 try to benefit him, by rendering him virtuous. 
 
 Many people say that if a man be wicked, 
 we should shun him, and let him alone. This 
 is true, in one sense. We should not make 
 him our companion, we should not put our- 
 selves in danger of learning his wicked habits. 
 If a man is a drunkard, we should not go and 
 drink with him ; if a man is profane, we should 
 not associate with him. All this is so ; but 
 this is no reason why we should not try to re- 
 claim the drunkard, and teach the profane 
 person to fear an oath. It is one thing, to 
 take men as our friends and associates, and 
 another thing to try to do them good. 
 
 The duties which we owe to men who are 
 wicked, are the following. 
 
 1. We should consider them, when in afflic- 
 tion or distress, as truly objects of our pity as 
 other men. That w^e should feel as much 
 
232 BENEVOLENCE TO THE WICKED. 
 
 pleasure in relieving them, as in relieving the 
 virtuous, is perhaps impossible. But this 
 does not show, that it is not as much our duty 
 to do so. 
 
 2. We should by all means in our power, 
 labor to reclaim them from vice. 
 
 This may be done. 
 
 1. By example. By acting virtuously our- 
 selves, we administer the kindest, and fre- 
 quently the most effectual reproof to the vi- 
 cious. If we are in their company, therefore, 
 we should always resolutely show, that we are 
 on the side of virtue, and have no sympathy 
 with vice. Though they may ridicule us, and 
 dislike us, yet love to them, should teach us 
 to bear this, patiently, for their good. 
 
 2. By precept. We should, by suitable 
 conversation, endeavor to convince men of 
 the evil of their course, and urge and encour- 
 age them to return to virtue. Advice of this 
 sort, is generally, vastly more effective, if giv- 
 en in private. 
 
 3. As the truths of religion are, by far, the 
 most efScient agents in restoring men to virtue, 
 we should use all proper means to circulate 
 them among men, not only by conversation, 
 but also by the distribution of religious books, 
 and specially of the Scriptures. 
 
 4- As all men are our brethren, and all 
 
BENEVOLENCE TO THE WICKED, 233 
 
 men need moral assistance, it is, manifestly, our 
 imperative duty to reclaim the wicked, as widely 
 as possible. As, by far the greater part of men^ 
 are utterly ignorant of the way of salvation ; 
 hence, it is our important duty, to send the 
 gospel every where, to the destitute. 
 
 5. As such is the darkness of the mind of 
 man, and as they are so obstinately bent on 
 doing wrong, we can hope for little success in 
 this mode of benevolence, without the assis- 
 tance of a higher power. God has promised 
 to grant this assistance, in answer to prayer. 
 Hence, it is also our particular duty, to pray 
 for the influences of the spirit of God, to at- 
 tend our labors, and the labors of all who are 
 enoao:ed in the work of benefittino; mankind. 
 
 Questions. 
 i. Why is a wicked man an object of be- 
 nevolence ? 
 
 2. Why is he, specially, an object of be- 
 nevolence ? 
 
 3. If it is our duty to shun the wicked^ 
 how can it be our duty to seek after them, 
 and try to reclaim them ? 
 
 4. Suppose a wicked man is sick, or has 
 broken his leg ; does his w^ickedness excuse 
 me from the duties of benevolence ? 
 
 20^ 
 
234 Q^UESTIONS. 
 
 5. If men are wicked, should we follow 
 their had example ? 
 
 6. What reason does their wickedness of- 
 fer, why we should set them a good exam- 
 ple ? 
 
 7. Is there any benevolence in persuading 
 men to be virtuous ? How can you show this 
 to be benevolent ? 
 
 8. What are the most efficacious means of 
 rendering men better? 
 
 9. Do all men need this kind of benevo- 
 lence ? 
 
 10. How wide is the limit of this means of 
 doing good ? 
 
 11. Have we any reason to hope that God 
 will, in a special manner assist our efforts to 
 make men better, if we ask him to do it ? 
 
 12. What duty devolves upon us, in conse- 
 quence of his assurance to this effect ? 
 
 Section III, 
 
 Benevolence to the Injurious. 
 
 We now proceed to another case. Sup- 
 pose a person to be injurious ; that is, suppose 
 that besides being wicked, he has been wicked 
 
BENEVOLENCE TO 235 
 
 to US ; that is, has injured us. What is our 
 duty to him in such a case. 
 
 1. Inasmuch as the action is wicked, it 
 should excite our moral disapprobation, as 
 truly, as if it were done to any one else. We 
 should, under all circumstances, dislike vice, 
 and love virtue. 
 
 2. But, if we consider the person himself^ 
 inasmuch as he is wicked, he is unhappy, and 
 hence we are bound to pity and to relieve ; 
 that is, if possible, to reform him. 
 
 3. As the injury is done to us, it is our du- 
 ty to forgive liim. This is the duty specially 
 required of us, by our blessed Saviour. If ye 
 forgive not men their trespasses, neither will 
 your heavenly Father forgive your trespasses. 
 On our obedience to this command, therefore, 
 is suspended our only hope of salvation. 
 
 4. As the injury is done to us, it presents 
 us with a special opportunity of doing good to 
 the injurious person, by setting before him an 
 example of goodness. Hence, it is our duty 
 to overcome his evil by good ; that is, by 
 treating him with special kindness, and mani- 
 festing a special regard for his happiness. 
 Thus says our blessed Saviour, bless them 
 that curse you, do good to them that hate 
 you, and pray for them that despitefuUy use 
 yoii, dSiA persecute you. 
 
236 THE INJURIOUS. 
 
 How much better is this way of settling 
 difficulties, than that of retaliation. In this 
 mode, both parties are made better ; by re- 
 taliation, both are made worse. By the one, 
 injuries would be multiplied without end ; by 
 the other, they cease, immediately, by the mere 
 exercise of goodness. 
 
 While this, however, is the case, it does 
 not prevent us from taking the proper means 
 for punishing men, who, not only offend 
 against us, but also offend against society. If 
 a man break into my house, it does not fol- 
 low, from what has been said, that I should 
 not take proper means to have him put in 
 prison. Otherwise, he might go on robbing 
 to the end of his life, which would be the 
 greatest misfortune, both to him, and to oth- 
 ers. While I may forgive him for the injuries 
 done to me, and use all means to reclaim him, 
 my duty to others, as well as to him, obliges 
 me to take such means, as may prevent his 
 going on in his course of wickedness. 
 
 But, on the other hand, society should look 
 upon him, as a being whom it is their duty to 
 improve. Hence, prisoners should be always 
 treated humanely, and be comfortably clothed, 
 and fed, and every means should be used to 
 render them virtuous. Prisons would thus be 
 schools of moral reformation, and would be 
 
QUESTIONS. 237 
 
 the greatest possible blessing, both to the 
 wicked themselves^ and to the rest of the 
 community. 
 
 Houses of refuge for juvenile delinquents 
 have been a most valuable blessing to the 
 community, and have saved hundreds of youth 
 from destruction. All prisons should be of 
 the same character, and would then, I believe, 
 be attended with the same result. 
 
 Questions. 
 
 1. What do you mean by an injurious 
 man ? 
 
 2. What feelings should we have to a bad 
 action^ by which we have been injured ? 
 
 3. What feelings should we have towards 
 the person himself, who has injured us ? 
 
 4. What special duty devolves upon us, in 
 distinction from others, from the fact that we 
 have been injured ? 
 
 5. What good can we derive from an in- 
 jury ? 
 
 6. Are there any virtues called into exer- 
 cise, by injury more than by any other cause ? 
 
 What do you mean by retaliation ? Give 
 an example. 
 
 8. Give an example of retaliation, and oi 
 overcoming evil with good. 
 
238 QUESTIONS. 
 
 9. Which produces the best effect upon 
 the injurious person? 
 
 10. Which is the best way of repaying in- 
 jury ? 
 
 11. Does this prevent us from punishing 
 men who violate the laws of society ? 
 
 12. Is it, or is it not, for the good of an of- 
 fender himself, to be punished ? 
 
 13. With what end should prisons be con- 
 structed and governed ? 
 
CHAPTER IIL 
 
 OF OUR DUTIES TO BRUTES^ 
 
 Brutes, like ourselves, are sensitive beings ; 
 that is, they are capable of pleasure or pain^ 
 probably, to as great a degree as we are. 
 They differ from us, principally, in being des- 
 titute of the moral faculty. They do not 
 know right from wrong. 
 
 They are not, however, on a level with us. 
 Hence, they cannot claim the right of reci- 
 procity. We are at liberty to diminish their 
 means of happiness, or to take their lives for 
 our own happines, if our necessities, and, fre- 
 quently, if our innocent conveniences, demand 
 it. God has given them to us for food; and, 
 hence, has placed their lives in our power. 
 But, we have no right to use this power, for 
 any other purposes, or in any other manner, 
 than as he has permitted. Thus, 
 
 1. We may take their lives for food, if we 
 need it. A man may slay a bullock, if he 
 needs it to eat, but he has no right to kill one 
 for sport. A man on a prairie may shoot a 
 deer, or a buffalo^ if he wants the flesh to eat, 
 
240 OF OUR DUTIES TO BRUTES. 
 
 or the skin to wear, but he has no right to do 
 it, to show his skill in marks-man ship. So, if 
 we wish a bird to eat, it is right to shoot it ; 
 but not to do it wantonly, or for amusement. 
 Why should we for a momentary pleasure, 
 deprive the poor brute, of all the blessings of 
 existence. 
 
 2. We may use them for labor, as we use 
 horses for the draft or for the saddle. 
 
 3. But while we so use them, we are bound 
 to use them kindly, and subject them to no 
 unnecessary fatigue, and to no unnecessary 
 pain. If our necessity require a horse to be 
 overdriven, as for instance, to preserve life, or 
 to accomplish important business, we are at 
 liberty to do it. But we have no right to do 
 this for our own pleasure, or for the sake of 
 gambling on the speed of animals. 
 
 4. Hence, all amusements which consist in 
 inflicting pain on animals, such as horse racing, 
 bull baiting, cock fighting, are purely wick- 
 ed. God never gave us power over them, for 
 such purposes. I can conceive of no specta- 
 cle more revolting, than that of an assembly 
 of intelligent beings, collected to witness the 
 misery, which two brutes inflict upon each 
 other. Surely nothing can tend more direct- 
 ly, to harden men into worse than brutal fe- 
 rocity. 
 
quEstioNg. 241 
 
 Questions. 
 
 1. What is the difference between a brute 
 and a man ? 
 
 2. In what respect^ are brutes and men 
 similar to each other ? 
 
 3. What right have we over them ? Give 
 an example in your own language. 
 
 4. Would it be right to shoot a robin, to 
 see how correctly you could take aim? 
 
 5. Under what circumstances, would it be 
 innocent to shoot a bird ? 
 
 6. Suppose a physician were called to see 
 a patient who must die, if not relieved imme* 
 diately ; would it be innocent for him to drive 
 his horse to death, in order to save the pa- 
 tient ? 
 
 7. Would it be right to drive him thus, on 
 a wager ? 
 
 8. But the horse in both cases is his own 
 property ; what makes the difference ? 
 
 9. Is it right for young persons to set brute 
 animals to fighting ? Why ? 
 
 21 
 
CONTENTS. 
 
 PART FIRST. 
 
 CHAPTER I. 
 
 Page. 
 Of Moral Law, Moral Action, and of Intention. 
 
 Bect. I. Of Moral Law, . . , 1 
 
 Sect. II. Of Moral Action and Intention ,.... 5 
 
 CHAPTER II. 
 
 Of Conscience. 
 Sect. I. What ive mean by Conscience, and how 
 
 Conscience admonishes us 10 
 
 Sect. II. Of the manner in which we may improve 
 
 or abuse our Conscience ■, * * 16 
 
 Sect. III. Rules for Moral Conduct 25 
 
 CHAPTER III. 
 Is a man sure he does right, when his Conscience 
 does not reprove him 31 
 
 CHAPTER IV. 
 Of Happiness 35 
 
 CHAPTER V. 
 Imperfection of Conscience 41 
 
 CHAPTER VI. 
 Of the nature and defects of Natural Religion .... 45 
 
 CHAPTER VII. 
 Of the Holy Scriptures 51 
 
CONTENTS. 343 
 
 PART SECOND. 
 
 t)F THE DCTTES OF MaN TO GoD, AND TO HTS FeLLOW 
 
 Man. Of Love to God, or Piety. 
 
 CHAPTER L 
 
 Page* 
 
 Of our obligation to love God. » .».......* , 58 
 
 CHAPTER H. 
 
 Of Prayer 73 
 
 Sect. I. The nature of Prayer , 73 
 
 Sect. II. The duty of Prayer , 77 
 
 Sect. III. The utility of Prayer , S2 
 
 CHAPTER HI. 
 
 The observance of the Sabbath 87 
 
 Sect. I. Of the institution of the Sabbath 87 
 
 Sect. II. Of the manner in which the Sabbath is to 
 be observed 93 
 
 Duties to Man, or Morality, 
 
 CHAPTER I. 
 The duties of Reciprocity 98 
 
 CHAPTER II. 
 
 Of Personal Liberty and the modes in which it may 
 
 be violated 107 
 
 Sect. I. Violation of Personal Liberty by the indi- 
 vidual 109 
 
 Sect. II. Violation of Personal Liberty by Society, , 114 
 
 CHAPTER III. 
 
 Of Property 121 
 
 Sect. I. Kature and origin of the Right of Prop- 
 erty 120 
 
^44 c0Ntent^. 
 
 FagdV 
 Sect. II. Of the modes in lohich the Right of Prop- 
 erty may he violated .....,...» 125 
 
 Sect. III. Law of Property or Law of Buyer and 
 
 Sellei 129 
 
 Sect. IV. Of Loans !.'.*!.*.' 136 
 
 Sect. V. Of Exchanges when the Equivalent is im- 
 material^ or Service 144 
 
 CHAITER IV. 
 Of Character ,...„. ISO 
 
 CHAPTER V. 
 Of Reputation 155 
 
 CHAPTER VI. 
 
 Of Veracity 163 
 
 Sect. I. Of Assertions ; . , 164 
 
 Sect. II. Of Promises and Contracts 170 
 
 CHAPTER VII. 
 Duties and Rights of Parents »••......... 178 
 
 CHAPTER VIII. 
 Duties and Rights of Children 188 
 
 CHAPTER IX. 
 Duties of Citizens « 196 
 
 Sect. II. Of the different Forms of Government , . . 205 
 Sect. III. Of the Forms of Government in the Unit- 
 ed States , , , 209 
 
 The Duties of Benevolenck. 
 
 CHAPTER I. 
 Benevolence , 214 
 
 chai;ter II. 
 
 Sect. I. Benevolence to the JVeccssitous , 225 
 
 Sect. II. Benevolence to the Wicked 231 
 
 Sect. III. Benevolence to the Injurious 235 
 
 CHAPTER III. 
 Our Duties to Brutes, , , . 239 
 
PUBLISHERS, BOOKSELLERS & STATIONERS, 
 
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 Joshua Lincoln. 3 BOSTOXT. 
 
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 Ainona;' the many valuable books which they pub- 
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 PALEY'S THEOLOGY, Fourth Edition, 
 illustrated by Forty Plates, and a selection from the 
 Notes of Dr. Paxton, with additional Notes, original 
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 Scientific terms. Edited by an eminent Physician of 
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 From the Spirit of the Pilgrims^ 
 
 The work before us is one which deserves rather to 
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 From the Christian Examiner. 
 
 Perhaps no one of our author's works gives great- 
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 argument was sufficiently intelligible without them, and 
 serve to impress on the memory the statements they are 
 intended to illustrate. 
 
 YOUNG LADIES' CLASS BOOK. A se- 
 lection of Lessons for Reading, in Prose and Vei'se. 
 By Ebenezer Baily, Principal of the Young Ladies^ 
 High School, Boston. 
 
From the Principals of the Public Schools for Females^ 
 Boston. 
 
 Gentlemen, — We have examined the Young Ladies 
 Class Book with interest and pleasure ; with interest) 
 because we have felt the want of a Reading Book ex- 
 pressly designed for the use of females ; and with pleas- 
 ure, because we have found it well adapted to supply 
 the deficiency. In the selections for a reaider designed 
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 forum, may be laid under heavy contribution ; but such 
 selections we conceive, are out of place in a book de- 
 signed for females. We have been pleased, therefore, to 
 observe that in the Young Ladies' Class Book such 
 pieces are rare. The high-toned morality, the freedom 
 from sectarianism, the taste, richness and adaptation of 
 the selections, added to the neatness of its external ap- 
 pearance, must commend it to all: while the practi-cal 
 teacher will not fail to observe that diversity of style,, 
 together with those peculiar points, the want of which j 
 few, who have not felt, know how to supply. 
 Respectfully yours, 
 
 Abraham Andrews, 
 Charles Fox, 
 Barnum Field, 
 R. G. Parker. 
 
 From the Principal of the Mount Vernon School, Boston. 
 
 I have examined with much interest the Young La- 
 dies' Class Book, by Mr. Bailey, and hav€ been very 
 highly pleased with its contents. It is my intention to 
 introduce it into my own school, as I regard it as not 
 only remarkably well fitted to answer its particular ob- 
 ject as a book of exercises in the art of elocution, but as 
 calculated to have an influence upon the character and 
 sjonduct, which will be in every respect favorable. 
 
 Mount Vernon School^ Jan. 3, 1832. 
 
 Jacob Abbott 
 
From the Principal of the Franklin Seminartf. 
 
 Gentlemen, — I have examined with some degree of 
 attention and much satisfaction , the Young Ladies' Class^ 
 Book, by Mr. Bailey, and consider it the best work of 
 the kind now extant. Such a work has long been a 
 desideratum, and I am happy that it is so fully met in the 
 present work; the happy and judicious selections, indi-^ 
 oate the chaste spirit which has so long distinguished its^ 
 author, both as a teacher and a scholar. I earnestly de- 
 Eire that it may have a universal patronage. I have se- 
 lected it for my school, in preference to all others. 
 
 Yours with esteem, Amasa Buck. 
 
 JVetv-Market, June 24, 1834. 
 
 Extract from the Education Reporter. 
 
 The reading books prepared for academic use, are of- 
 ten unsuitable for females. They contain pieces too 
 masculine, too martial, too abstract and erudite, too lit- 
 tle adapted to the delicacy of the female taste. We are 
 glad, therefore, to perceive that an attempt has been 
 made to supply the deficiency ; and to believe that the 
 task has been faithfully and successfully accomplished.. 
 The selections are judicious and chaste ; and so far as- 
 they have any moral bearing, appear to be unexception- 
 able. 
 
 From the Annals of Education, 
 
 We were never so struck with the importance of hav- 
 ing reading books for female schools, adapted particular- 
 ly to that express purpose, as while looking over the pa- 
 ges of this selection. The eminent success of the com- 
 piler in teaching this branch, to which we can personal- 
 ly bear testimony, is sufficient evidence of the character 
 of the work, considered as a collection of lessons in el- 
 ocution ; they are in general admirably adapted to culti- 
 vate the amiable and gentle traits of the female charac- 
 ter 3, as well as to elevate and improve the mind«. 
 
From the Ladies' Magazine, Boston. 
 
 Mr. Bailey, has long beers known as the principal of 
 the Young Ladies' High School in this city. He" is ah 
 excellent instructor, and his experience has undoubtedly 
 suggested the propriety of introducing reading books 
 for female pupils, selected with a more particular refer- 
 ence to feminine character and pursuits, than those 
 v/hich are prepared for common schools. We think the 
 idea a happy one, and that he has made a judicious se- 
 lection, and the publishers a handsome volume^ which 
 will undoubtedly be very welcome to young ladies at 
 school, and it will likewise be a valuable work for the 
 domestic circle. 
 
 BLAKE'S NATURAL PHILOSOPHY, 
 
 JVew Edition, Enlarged. Being Conversations on 
 Philosophy, v^^ith the addition of explanatory Notes, 
 Questions for Examination, and a Dictionary of Phi- 
 losophical Terms. With twenty-eight Steel Engra- 
 vings. By Rev. J. L. Blake. 
 
 Perhaps no work has contributed so much as this, to 
 excite a fondness for the study of Natural Philosophy in 
 youthful minds. The familiar comparisons with which 
 it abounds, awaken interest, and rivet the attention of 
 the pupil. It is introduced, with great success, into the 
 Public Schools in Boston. 
 
 From Rev. Jaspar Mams, President of Charleston Col- 
 lege, S. C. 
 
 I have been highly gratified with the perusal of your 
 edition of Conversations on Natural Philosophy. The 
 Questions, Notes, and Explanation of Terms are valua- 
 ble additions to the work, and make this edition superior 
 to any other with which I am acquainted. I shall re- 
 commend it wherever I have an opportunity. 
 
 [O^' To reward the extensive patronage which this 
 
 useful work is still receiving, the editor has added to it 
 1# 
 
& 
 
 two Chapters — one on Electricity, the othet on Voliah 
 Eleclriclti/, with nnmerous illustrations on steel plates. 
 T»he price of this work has always been reasonable — it i^ 
 now one of the cheapest school books in use. 
 
 FIRST BOOK IN ASTPwONOMY.--^ 
 Designed for the use of Common Schools, Il- 
 lustrated by Steel Plate Engravings. By Rev, J* 
 L. Blake. 
 
 From Mr. Edward Hinckley, Professor of Mathematics in 
 the University of Maryland. 
 
 I am much indebted to you for a copy of the Rev. J. 
 L. Blake's First Book in Astronomy It is a work of 
 utility and merit, far superior to any other which I have 
 seen, with regard to the purposes for which it is design- 
 ed. The author has selected his topics with great judg- 
 ment, arranged them in admirable order, and exhibited 
 them in a style and manner at once tasteful and philo- 
 sophicaL Nothing seems wanting — nothing redundant. 
 It is truly a very beautiful and attractive book, calculat- 
 ed to afford both pleasure and profit to all who may en* 
 joy the advantage of perusing it. 
 
 From the New York Daily Evening Journal. 
 
 The illustrations, both pictoral and verbal, are admir- 
 ably intelligible ; and the definitions are such as to be 
 easily comprehended by juvenile scholars. The author 
 has interwoven with his scientific instructions much in- 
 teresting historical information, and contrived to dress 
 his philosophy in a garb truly attractive. 
 
 Mr. Bfirnum Field, Principal of the Hancock Grammar 
 School, Boston, says to the Publishers, May 13 : — I know 
 of no other work on Astronomy, so welt calculated to 
 interest and instruct young learners in this sublime sci- 
 ence. I believe that when its merits are fully known, it 
 will become a valuable auxiliary in the cause of educa^ 
 tion. 
 
From the Boston Evening Gazeitt. 
 
 We are free to say tlia,t it is in our opinion, decidedljf 
 the best work we have any knowledge of, on the sub- 
 lime and interesting subject of Astronomy. The engra- 
 vings are executed in a superior style, and the mechan- 
 ical appearance of the book is extremely prepossessing. 
 The knowledge imparted is in language at once chaste, 
 elegant and simple — adapted to the comprehension of 
 those for whom it is designed. The subject-matter is 
 selected with great judgment, and evinces uncommon 
 industry and research. V/e earnestly hope that parents 
 and teaciiers will examine and judge for themselves; as 
 we feel confident they will coincide with us in opinion. 
 We only hope the circulation of the work will be com- 
 mensurate with its merits. 
 
 From James F. Gould ^ Principal of the, High School for 
 Young Ladies, in Baltimore, Maryland. 
 
 I shall introduce your First Book in Astronomy into 
 my Academy in September. I consider it decidedly su- 
 perior to any elementary work of the kind I have ever 
 seen. 
 
 FIRST LESSONS in INTELLECTUAL 
 
 Philosophy. Adapted to the use of SclioolSj by Rev. 
 Silas Blaisdale. 
 
 The present edition of this excellent work the editor 
 has much improved, as appears from the following ex- 
 tracts from his preface. 
 
 '• Intellectual Philosophy has heretofore been studied 
 with but little success even in our high schools. The 
 present work proposes to be an introduction to this sub- 
 ject in a simple and more familiar form than any other 
 treatise which has been presented to the public. The 
 editor would briefly remark, that his intentions in adapt- 
 ing questions to the work is not so much for the assis- 
 tance of instructors, as for the advantage of the pupils, 
 by giving them a clue to the leading topics, the train of 
 reasoning, and the incidental remarks of the author; and 
 
8 
 
 ihereby fixing the attention and awakening an interest^ 
 which otherwise might be wanting. In preparing the 
 present edition, he has revised the questions, added a 
 few notes, and in some instances transposed and correct- 
 ed the text where it seemed to be obscure." 
 
 [O^ As an elementary Treatise on Intellectual Philos- 
 ophy, the publishers know of no book so well adapted to 
 schools as this ; and they believe that no one can rise 
 from its perusal without having acquired a relish for the 
 study of intellectual philosophy. The work is highly 
 recommended. 
 
 ROMAN ANTIQUITIES &d ANCIENT 
 
 Mythology. By Charles K. Dillaway, Principal in 
 the Boston Public Latin School. Illustrated by ele- 
 gant engravings. Third edition, improved. 
 
 From the Education Reporter, Boston. 
 
 This is the title of another respectable volume, prepar- 
 ed by one of the teachers of our Public Latin School. 
 The want of a cheap volume, embracing a succint ac- 
 count of ancient customs, together with a view of clas- 
 sical mythology, has long been felt. To the student of a 
 language, some knowledge of the manners, habits, and 
 religious feelings of the people whose language is stud- 
 ied, is an indispensable requisite. This knowledge is 
 seldom to be obtained without tedious research or labo- 
 rious investigation. Mr. Dillaway 's book seems to have 
 been prepared with a special reference to the wants of 
 those who are just entering upon a classical career ; and 
 we deem it but a simple act of justice, to say that it sup- 
 plies the want, which, as we have before said, has long 
 been felt. In a small duodecimo, of about a hundred 
 and fifty pages, he has concentrated the most valuable 
 and interesting particulars relating to Roman Antiquity ; 
 together with as full an account of heathen mythology, 
 as is generally needed in our highest seminaries. A 
 peculiar merit of this compilation, and one which will 
 gain its admission into our highly respectable female 
 
9 
 
 seminaries, is the total absence of all allusion, even tlie 
 most remote, to the disgusting obscenities of ancient my- 
 thology ; while at the same time, nothing is omitted^ 
 which a pure mind would feel interested to know. We 
 recommend the book as a valuable addition to the trea- 
 tise in our schools and academies. It comprises in a vol- 
 ume of convenient size and price, all the valuable infor- 
 mation which is generally sought in the larger and more 
 expensive works of Adams and Tooke. 
 
 From Ehenezer Bailey, Pi'incipal of the Young Ladies' 
 High School, Boston, 
 
 Messrs. Gould, Kendall & Lincoln : — Having used 
 " Dillavmys Roman Antiquities and .Ancient Mythology,'' 
 in my school for several years, I commend it to teach- 
 ers, with great confidence, as a valuable text book on 
 those interesting branches of education. 
 
 E. BAILEY. 
 
 Boston, Nov. 16, 1835. 
 
 PRONOUNCING INTRODUCTION to 
 
 Murray's English Reader, in which accents are plac- 
 ed on the principal w^ords, to give Walker's pronun- 
 ciation. Stereotyped, handsomely printed, and or- 
 namented w^ith cuts. 
 
 PRONOUNCING ENGLISH READER, 
 
 being Murray's Reader, accented by Israel Alger, Jr. 
 Printed on handsome stereotype plates, and good pa- 
 per, and ornamented with cuts. 
 
 Notice of the Pronouncing Introduction and Reader, from 
 the Journal of Education. 
 
 These books are valuable contributions to a general 
 and extensive reformation in the style of reading. The 
 department of pronunciation is treated with a rigor and 
 closeness of attention, which it has never before receiv- 
 ed. Every word in which any mistake could be made. 
 
10 
 
 Is carefully and distinctly marked. If these editions of 
 Murray's Reading Books should obtain, as we hope they 
 v/ill, the exclusive currency in our schools, in town and 
 country, it would take but a few years to produce a uni- 
 form and correct pronunciation throughout the United 
 States. In this edition of these justly popular works, 
 the progress of improvement in the schools of this coun- 
 try has outstripped that in England School Books, 
 such as these before us, would be of great service there, 
 in rooting out the provincial peculiarities which are still 
 suffered to remain in too many places. 
 
 THE NATIONAL ARITHMETIC, combi- 
 ning the Analytic and Synthetic Methods, in which 
 the principles of Arithmetic are explained in a per- 
 spicuous and familiar manner; containing also, prac- 
 tical systems of Mensuration, Gauging, Geometry, 
 and Book-keeping, forming a complete Mercantile 
 Arithmetic, designed for Schools and Academies in 
 the United States. By Benjamin Greenleaf, A. M. 
 Preceptor of Bradford Academy. 
 
 Extract from the Preface. 
 
 The author of the following work is far from flatter- 
 ing himself, that he is about to present to the public any 
 considerable number of new principles in the science of 
 arithmetic. But from thirty years experience in the bu- 
 siness of teaching, he has been led to suppose, that some 
 improvement might be made in the arrangement and 
 simplification of the rules of the science. How far he 
 has succeeded in his attempt at making this improve- 
 ment, the public must judge. 
 
 A few of the rules, which some arithmeticians of the 
 present day, have laid aside as useless, the author has 
 thought best to retain; as Practice, Progression, Posi- 
 tion, Permutation, etc. For though some of these rules 
 are not of much practical utility, yet, as they are well 
 adapted to improve the reasoning powers^ they ought 
 
n 
 
 not, in the author's judgment, to be laid aside hy B.ny, 
 who wish to become thorough arithmeticians. 
 
 In preparing this work, the author has consulted most 
 of the standard writers on the subject in the English 
 language ; from some he has quoted, as he has found oc- 
 casion, and from many of which, he has received profit- 
 able hints and suggestions. On the article of exchange, 
 he is under particular obligations to that very able work, 
 Kelley's British Cambist, to which he has had access 
 through the politeness and favor of the gentlemen of the 
 Boston Atheneum. And to such, as wish to go more 
 extensively into the subject, than he has, he would re- 
 commend Grund's Merchants' Assistant as the only 
 thorough work on the subject, published in this country. 
 
 FOWLE'S GEOGRAPHY AND ATLAS. 
 
 This Geography is used with great success in the 
 Monitorial School in Boston, and meets with uni- 
 versal approbation among instructors. The Atlas 
 is considered to be the most correct and beautiful 
 ever presented to our schools. 
 
 Extract of a letter from an accomplished Instructor in 
 Philadelphia. 
 
 I hope to see Fowle's Geography introduced into sev 
 eral schools here. It is certainly an excellent work. 
 
 [Q^ Many amusing Geographies have been published, 
 adapted to please the young ; but the present work is of- 
 fered to the public with the attractions of great accura- 
 cy, copious information, easy and natural arrangement 
 on the inductive plan, and greatly improved and highly 
 finished maps, beautifully painted. Many of the most 
 judicious instructors have introduced it, and all persons 
 engaged in education are requested to examine it. 
 
 PRONOUNCING BIBLE. By Israel Al- 
 ger, Jr. In which all the proper names, and many 
 other words are accented, to lead to a correct pro- 
 
12 
 
 nuticiation. Above 1 0.000 copies of this work have 
 ah^eady been called for, and it has exerted a very 
 pow^erful influence in exciting attention to the sub- 
 ject of correct pronunciation, and estabhshing habits 
 of correct speaking. Well printed from Stereotype 
 plates, and on good paper. 
 
 The following series of works, edited by Mr. Alger, 
 recently a teacher in Boston, are highly approved 
 throughout the country. 
 
 BALBFS GEOGRAPHY. The subscribers in- 
 vite the attention of Teachers to a work just published 
 by them, entitled An Abridgement of Universal Geography^ 
 Modern and Ancient, chiefly compiled from the Abrege 
 de Geographic of Adrian Balbi. By T. G. Bradford, 
 accompanied by a splendid Atlas, and illustrated by 
 Engravinus. 
 
 The above work contains 520 pages 12mo. and is the 
 most copious School Geography yet offered to the publicj 
 and it is believed to be an important improvement, es^ 
 pecially for the use of the higher schools and semina- 
 ries. It has received the sanction of all Teachers that 
 have examined it, and has been favorably noticed in 
 many of our public journals. The Atlas accompanying 
 this work, contains thirty-six maps and charts, — and is 
 confidently recommended as superior, in every respect, 
 to any thing of the kind now in use. From the numer- 
 ous notices of the work the publishers present the fol- 
 lowing — 
 
 From the Rev. J. M. Matthews, D.D., Chancellor of New- 
 York University. 
 
 I have looked over Balbi's Geography, and the Atlas 
 accompanying it. The arrangement and execution of 
 both the works are such as to render them a valuable 
 acquisition to our schools. I hope they will meet the 
 patronage which they so well merit. 
 
13 
 
 From Rev. George Bush, Professor of Hebrew and Orient 
 tal Literature, J\\ Y. University, JV. Y. city. 
 
 From the examination I have been able to bestow upon 
 Balbi's Geography and Atlas, I am fully satisfied of its 
 claims to general patronage. As a manual of geography 
 and statistics, at once compendious and complete, I am 
 not acquainted with any so highly deserving the atten- 
 tion of those who are placed at the head of our literary 
 institutions. 
 
 From S. Johnston, Esq. Principal of an English and 
 Classical School, JYew- York. 
 
 The examination of Balbi's Geography and Atlas has 
 afforded me much pleasure. 1 highly approve of its ar- 
 rangement, which with the new matter it contains rela- 
 tive to Canals and Railroads, &c. renders it a valuable 
 text book for our more advanced schools. As a proof of 
 my approbation of the book, I have resolved to adopt it 
 in my first class. 
 
 From the New York Literary Gazette. 
 
 We have examined with more than ordinary care, this 
 new and beautiful Geography and Atlas, and the exami- 
 nation has impressed us most favorably. Indeed, for the 
 higher classes of students, we know not the work so 
 eminently calculated to impart a thorough knowledge 
 of this useful and important branch of education. 
 
 From the Scientific Tracts, 
 
 Though this is an abridgem.ent of an Universal Geo- 
 graphy by the celebrated Adrian Balbi, it deserves pat- 
 ronao-e on account of its really intrinsic worth. Gould, 
 Kendall ^^ Lincoln, the publishers, may well feel proud 
 of having furnished American youth, and their seniors 
 too, v»ath a sterling work. This book should go into all 
 the public and private schools. Besides the accuracy, 
 minuteness and concentration of facts observable on 
 the first glance, so important in a geographical compen- 
 dium, the Atlas accompanying the volume is not surpas* 
 
 2 
 
14 
 
 sed by any similar publication : and of itself, has a dis- 
 tinct claim to the attention of scholars. 
 
 THE CLASS BOOK OF NATURAL 
 THEOLOGY ; or the Testimony of Nature to the 
 Being, Perfections and Government of God, by the 
 Rev. Henry Fergus ; revised, enlarged and adapted 
 to Paxton's Illustrations, with Notes, selected and 
 original, biographical notices, and a vocabulary of 
 scientific terms, by the Rev. Charles Henry Alden, 
 A. M., Principal of the Philadelphia High School 
 for Young Ladies. 
 
 From the Episcopal Recorder. 
 
 We are glad to see this work of Fergus brought be- 
 fore the public with advantages likely to engage atten- 
 tion, and sure to promote its usefulness VVe are es- 
 pecially pleased that this has been done by one whose 
 reputation and devotion in the cause of female educa- 
 tion, will be a sufficient recommendation of it to tliose 
 whom it seems to' have been his particular design to 
 benefit. A growing attention to this branch r f educa- 
 tion and considerable improvements in . it, have of late 
 appeared. 
 
 The book, as now presented, is better fitted for a class 
 book on natural theology, than any with which we are 
 acquainted. The style of it is ^ree and easy, yet concise, 
 and witlial exceedingly chaste and classical — the produc- 
 tion of a well-disciplined, well-stored, and pure mind. 
 The author treats of the origin of the world, the evi- 
 dences of design in nature, the perfections of the Deity. 
 These, and his various topics, are illustrated by Paxton's 
 admirable plates, heretofore published in connection 
 with Dr. Paley's work on the same subject. These, 
 together with the notes and explanations of the Ameri- 
 can editor, are important additions, and contain much 
 valuable information. Besides these, there is inserted a 
 lecture of Dr. Mitchell, of Philadelphia, on ^' the wis- 
 dom of God in the formation of water, which is conso- 
 
15 
 
 nant with the general spirit of the work, and abounds in 
 wise and happy reflections. Through the whole book 
 the most cheerful views of human life, of the character 
 of God, and of our relation and duties to him prevail. 
 No one can read it without feeling his motives to piety, 
 and his stores of wisdom replenished. 
 
 From the JVational Gazette. 
 
 The publishers have made a very useful addition to 
 school and academic libraries in their stereotype edition of 
 ^- The Class Book of Natural Theology," from the pen 
 of the Rev. Henry Fergus, revised and enlarged and 
 adapted to Paxton's Illustrations, with notes, biographi- 
 cal notices, <^c., by the Rev. Charles Henry Alden, 
 Principal of the Philadelphia High School for Young 
 Ladies. 
 
 From the United States Gazette. 
 
 The general plan of the work is excellent, and the 
 details, so far as we can judge, are good. We take a de- 
 light in running our eye over such a work as this ; it 
 reconciles us with our lot, and vindicates '• the ways of 
 God to man." It seems to awaken curiosity in the 
 young student, to extend and gratify enquiry, and to 
 lead him from the objects of creation around him, ^' to 
 Him in whom we live and move and have our being." 
 It is a most admirable study for schools. 
 
 " The proper study of mankind is man." 
 
 From the Presbyterian. 
 
 We commended this work for its excellence on its first 
 appearance, and we can now more confidently recom- 
 mend it, in this new edition. The Rev. Charles Henry 
 Alden, of this city, who is favorably known as a very 
 successful teacher, has adapted it to Paxton's Illustra- 
 tions, and enriched it with notes, biographical notices, 
 and a vocabulary of scientific terms. 
 
16 
 
 From the Journal of Belle Lettres. 
 
 We do not hesitate to pronounce the work one of the 
 best Class Books we have examined. It must have 
 an extensive sale when known. 
 
 From the Scientific Tracts. 
 
 Nothing gives us more pleasure than the multiplica- 
 tion of this class of writings. While the reader gains 
 an accurate knowledge of the mechanism of animated 
 beings, and learns the physiology of the functions of in- 
 dividual organs, his thoughts are elevated in contempla^ 
 ting the attributes of Deity. Every word of the Class 
 Book, of which the Rev. Henry Fergus is the talented 
 author, is excellent. The present edition is enlarged 
 and enriched by the addition of valuable matter. By all 
 means this book should engage the particular attention 
 of school teachers. 
 
 RELIGIOUS WORKS. 
 
 FULLER'S COMPLETE WORKS,— in 
 
 2 vols. 
 
 This valuable work is now published in two large 
 octavo volumes, on fair type and fine paper, at a very 
 low price. The cost of former editions ($14) precluded 
 many from possessing it. The publishers are gratified 
 in being able to oflfer to the Christian public a work so 
 replete with doctrinal arguments and practical religion 
 at a price that every minister and student may possess it. 
 No Christian can read Fuller, without having his impul- 
 ses to action quickened ; and every student ought to 
 
17 
 
 Mudij him, if he wishes to arm liimself against ever}- 
 enemy, A reviewer says, — 
 
 This work, in the material and style of execution, is 
 highly creditable to the American press. The publish- 
 ers, in issuing this work, have conferred an obligation 
 upon the communit3^ and will doubtless be rewarded in 
 a liberal return of their investment. Mr. Fuller was 
 among the few extraordinary men who have ever appear- 
 ed in this world. H§ possessed a great vigor of intellect, 
 and an uncommon share of good sense, inflexible in- 
 tegrity, and the most ardent love of truth. He possessed 
 very clear and consistent views of human depravity, 
 and of the ground of moral obligation. His grand de- 
 sio;n, as a v/riter, was to produce moral action. He be- 
 lieved in the divine purpose, that the rest of heaven 
 should be gained by constant vigilance and labor. In 
 his life and travels, he witnessed the hyper-calvinistic 
 or antinomian spirit sweeping over the churches, with- 
 ering up, like the sirocco's blast, their vital principle, 
 and converting into barren wastes. Over these things 
 he prayed and wept ; and when he took up his pen, it 
 was his chief purpose to correct these errors, and thus to 
 rouse the church from their paralyzing influence. His 
 constant a,iin v/as to disperse the darkness in which the 
 truth was involved, that it might shine forth in all its 
 heavenly lustre. He labored to remove from the divine 
 lav7 the deadening sv/athe with Vv^hich it had been bound ^ 
 by those who feared its edge. 
 
 Another reviewer says. 
 
 The works of Andrew Fuller have been before the 
 public for several years. Public opinion has passed on 
 them its decisive sentence. Fhey have taken their 
 place among the standard theologicar writings in the 
 English language. They discuss some of the greatest 
 questions which can occupy the human mind, — atone- 
 ment — faith — ^justification — the nature of moral obliga- 
 tion. These, and innumerable subordinate topics, are 
 treated with much acute discrimination, sound judgment, 
 scriptural accuracy, and fearless love of truth, softened 
 
 2* 
 
a 
 
 by benevolent kindness. No well informed tlieologian 
 can henceforward be ignorant of these writing. They 
 must have a place in every good library. They may 
 be recommended to every theological student, a^ pre- 
 senting, in a small compass, the cardinal doctrine of 
 faith once delivered to the saints, so accurately and clear- 
 ly expressed, as to fix themselves in his mind, vAih the 
 luminous distinctness of axiom. They may be introdu- 
 ced into the family; and v/hile they will make tlie chris- 
 tian love and study the Bible more, they will assist him 
 to understand its doctrines better, and practice its pre- 
 cepts^with more alacrity and steadiness. 
 
 Gentlemen — It gives us great pleasure to learn that 
 you are about to[publish the works of the Rev. Andrew 
 Fuller, in a compressed form, and at a price which will 
 be favorable to their extensive circulation. Their great 
 value in exhibiting generally clear, discriminating, and 
 profound views of the gospel, is so universally admit- 
 ted, and so justly appreciated, as not to need our recom- 
 mendation. 
 
 If, however any of the friends of truth should be un- 
 acquainted with the writings of P/lr. Fuller, we would, 
 with great earnestness and confidence, recommend them 
 as deserving of their very attentive and candid perusal, 
 and hope they will meet an extensive patronage. 
 
 Daniel Sharp, P«5io?' Charles- St. Bap. Church. 
 
 LucFus BoLLES, Cor. Sec. Bap. Board For. Mis. 
 
 Wm. Hague, Pastor of First. Bap. Church. 
 
 Eben'r Thresher, Secry. North Bap. Ed. Sac. 
 
 Gentlemen, — I cheerfully accord the testimony of my 
 high approbation to tlie works of Andrew Fuller. He is 
 one of the few great original and holy men whom God 
 occasionally raises up to dispel the mists which gather 
 about the tiuth, and bring out the unobscured illumina- 
 tion of the word of God. No human mind has ever 
 been unerring in all its expositions of revealed truth ; 
 but Edwards and Fuller have comprehended, in my 
 opinion, both the letter and spirit of the Bible in an emi- 
 nent degree. With both, I have been deeply conver- 
 
19 
 
 sant, from the commencement of my ministry to the 
 present day, and have uniformly and earnestly recom- 
 mended to theolof^ical students and young ministers, to 
 imbue their minds Vvdth their heavenly dispositions, to 
 acquire their habits of accurate definition and discrimin- 
 ation, while they possess themselves of their judicious 
 opinions and powerful arguments. A better service for 
 the truth at the present day can scarcely be done, 
 than by the extensive circulationof the works of Andrew 
 Fuller. May it please the Lord to give you great success 
 in the enterprise. 
 
 Yours respectfully, 
 
 Lyman Beecher. 
 
 CAMPBELL and FENELON -qh EL0« 
 QUENCE. Comprising Campbell's Lectures on 
 Systematic Theology and Pulpit Eloijuence, and 
 Fenelon's Dialogues on Eloquence. Edited by Rev. 
 Professor Ripley, of the Theological Institution. 
 
 [O^ It has been the aim of the editor of this work to 
 make it more fitted to students in this country, and more 
 profitable to those whose studies have not extended be- 
 yond their own language. And he considers that these 
 Lectures inculccite the true mode in which the study of 
 theology should be conducted. 
 
 The excellence of Fenelon's Dialogues concerning 
 Eloquence, their general agreement v/ith the sentiments 
 of Dr. Campbell's Lectures ; and their more ample dis- 
 cussion of certain topics connected with preaching, ren- 
 der their insertion in this volume quite appropriate. 
 These dialogues Dr. Doddridge has called '^ incompara- 
 ble dialogues on eloquence, which," he remarks, '• may 
 God put it into the hearts of our preachers often and 
 attentively to read." 
 
 This complete volume on eloquence has been noticed 
 by several periodicals, and recommended to all students 
 who are preparing for the ministry. 
 
 SCRIPTURAL NATURAL HISTORY. 
 Containing a descriptive account of Quadrupeds, 
 
20 
 
 Birds, Fishes, Insects, Reptiles, Serpents, PiantSj 
 Trees, Minerals, Gems, and Precions Stones, Men- 
 tioned in the Bible. By William Carpenter ; First 
 American from the latest London Edition, with Im- 
 provements ; by Rev. Gorham D. Abbott. Illustra- 
 ted by numerous Engravings. There is also added 
 to the work, by the American Editor, Sketches of 
 Palestine. 
 
 AN EXAMINATION OF PROFESSOR 
 STUART ON BAPTISM. By Henry J. Ripley, 
 Professor of Biblical Literature in the Newton Theo- 
 logical Institution. 
 
 A writer in a late Watchman says of this work — " It 
 is a work of rare excellence. Throughout the examina- 
 tion we have a lovely example of theological controver- 
 sy, conducted with a becoming zeal for the truth, and, at 
 the same time, with christian dignity and kindness. The 
 work ought to be read by all who wish either to know 
 what baptism is, or to be acquainted with the present 
 state of thatpa^rt of the baptismal controversy cf which 
 it treats. Prof Ripley has judiciouslj^ endeavored to 
 make himself intelligible to all." 
 
 From the PkiladeJpJda World. 
 
 While this work will be recognized by our ow^n de- 
 nomination, as of peculiar excellence, we entreat our 
 Poedobaptist brethren to read it, in connexion with Pro- 
 fessor Stuart's Essay. Jf they are not constrained by 
 his arguments to forego their own sentiments on this sub- 
 ject, and adopt his, of one thing at least we are assured, 
 they cannot but admit that he has treated the subject 
 dispassionately ; and those who differ v/ith him in his 
 views, with Christian courtesy. Not one sentiment can 
 be found that can wound the feelings ; though we be- 
 lieve there are not a few that convince the judgment, if 
 prejudice does not distort it. 
 
21 
 
 FULLER'S DIALOGUES ON COMMU- 
 NION. Being a candid and able Discussion of 
 Strict and Mixed Communion ; to which is added, 
 Dr. Griffin's Letter on the subject, and a Review of 
 the same by Professor Ripley. Second Edition. 
 
 MEMOIR OF GEORGE DANA BOARD- 
 MAN, late Missionary to Burmah, containing much 
 Intelligence relative to the Burman Mission, by Rev. 
 Alonzo King, of Northboro', Mass. 
 
 From Rev. J. 0. Choules, of JVew Bedford. 
 
 I have read the memoir of Boardman with great sat- 
 isfaction. It is a volume of no ordinary merit, and will 
 compare advantageously with any similar production. 
 The great charm in the character of Mr. Boardman was 
 his fervent piety, and his biographer has succeeded ad- 
 mirably in holding him up to the Christian world as the 
 pious student, the faithful minister, and the self-denying, 
 laborious missionary. To the student, to the Christian 
 minister, it will be a valuable book, and no Christian can 
 peruse it without advantage. I hope our ministering 
 brethren will aid in the circulation of this Memoir. Ev- 
 ery church will be benefitted by its diffusion among its 
 members. I am much mistaken if the perusal of this 
 volume does not lead some youthful members of our 
 churches to look with an eye of pity on the wastes of 
 Paganism, and cry, --Here am I, send me ! " 
 Yours, <^c. 
 
 John O. Choules. 
 
 From the Christian Watchman. 
 
 This Memoir belongs to that small class of books, 
 which may be read with interest and profit by every one. 
 It comprises so much of interesting history ; so much 
 of simple and pathetic narrative, so true to nature; and 
 sojmuch of correct moral and religious sentiment, that 
 
22 
 
 it cannot fail to interest persons of all ages and of every 
 variety of taste . It should have a place especially in 
 every family library, and in all sabbath school libraries. 
 
 From Rev. Baron Stow. 
 
 Messrs. Gould, Kendall & Lincoln, — No one can read 
 the Memoir of Boardman, without feeling that the reli- 
 gion of Christ is suited to purify the affections, exalt the 
 purposes, and give energy to the character. Mr. Board- 
 man was a man of rare excellence, and his biographer, 
 by a just exhibition of that excellence, has rendered an 
 important service, not only to the cause of Christian 
 missions, but to the interests of personal godhness. 
 Yours, with esteem, 
 
 Baron Stow. 
 
 Sheafest. Feb. 23, 1835. 
 
 Just published, a new and enlarged edition 
 of the MEMOIR OF MRS. ANN H. JUDSON, 
 late Missionary to Burmah. Including a History of 
 the American Baptist Mission in the Burman empire 
 to the present time. By James D. Know^les. Em- 
 bellished with Engravings. 
 
 Extract from Mrs. Hale's Ladies' Magazine, 
 
 We are glad to announce this work to our readers. 
 The character of Mrs. Judson is an honor to American 
 ladies. The ardent faith that incited her to engage in an 
 enterprise so full of perils, the fortitude she exhibited 
 under trials which seems almost incredible a delicate 
 woman could have surmounted ; her griefs, and the 
 hopes that supported her, should be read in her own ex- 
 pressive language. Her talents were unquestionably of 
 a high order, but the predominant quality of her mind 
 was its energy. The Vvork contains, besides the life of 
 Mrs, Judson, a History of the Burman Mission, with a 
 sketch of the Geography, &c. of that country, and a 
 
23 
 
 map accompanying, and a beautifully engraved portrait 
 of Mrs. Judson. 
 
 From the London JS^cio Baptist Miscellany. 
 
 This is one of the most interesting pieces of feniale 
 biography which has ever come under our notiee. No 
 quotation, which our limits allow, would do justice to the 
 facts, and we must therefore refer our readers to the vol- 
 ume itself. It ought to be immediately added to every 
 family library. 
 
 MEMOIR OF ROGER WILLIAMS, the 
 
 founder of the State of Rhode Island. By James 
 D. Knowles, A. M. Professor in the Newton Theo- 
 logical Institution. 
 
 From the Christian Watchman. 
 
 In perusing Prof. Knowles' Memoir of Roger Wil- 
 liams, the reader will find much of this beauty of histo- 
 ry combined with biography. There were many noble 
 traits of character in 5lr. Williams^ which rendered him 
 the object of deserved admiration ; such as his eminent 
 piety, his acts of humanity and justice towards the In- 
 dians, his unbending integrity in principle, &c. The 
 volume is a rich acquisition to the history of our country, 
 ranking high in the catalogue of our best works in 
 American literature. 
 
 From the Christian Examijicr. 
 
 The autliorhas evidently spared no pains in collectina; 
 the requisite materials. 
 
 From the jYeic England Magazine. 
 
 We regard this work as a valuable accession to our 
 colonial history. It exhibits marks of laborious research, 
 and is v/ritten in a style of unaffected simplicity and 
 clearness. 
 
24 
 
 MEMOIR OF REV. WM. STAUGHTON, 
 D. D. By Rev. S. Lynd, A. M. of Cincinnati, Ohio. 
 Embellished with a Likeness. 
 
 The thousands still living, who have hstened with 
 rapture to the messages of salvation that flowed from his 
 lips ; those gentlemen, v;ho have been trained up by his 
 hand for usefulness' in society, and especially those 
 whose gifts in the church he aided and cherished by his 
 instructions, as well as the Christian and literary public, 
 will review his life with peculiar satisfaction. 
 
 By particular request, the Bev. Dr. Sharp of this city, 
 has supplied the publishers w^ith an introductory Letter 
 
 MORRIS' MEMOIRS OF FULLER. 
 
 The Life and Character of the Rev. Andrew Fuller, 
 Edited by Rev. Rufus Babcock, Jr. President of 
 Waterville College. 
 
 MEMOIR OF Mrs. CHARLOTTE SUT- 
 TON, late Missionary to India. Originally com- 
 piled by Rev. J. G. Pike ; now revised and enlarged 
 by her husband. Rev. Amos Sutton. With a like- 
 ness. 
 
 LIFE OF PHILIP MELANCTHON, 
 
 comprising an account of the most important trans- 
 actions of the REFORMATION. By F. A. Cox, 
 D.D. L.L.D., of London ; from the Second London 
 Edition, with important alterations, by the author, 
 for this edition. 
 
 This volume is written in an exceedingly interesting 
 style, andj in addition to tli^ life and character of this 
 great and good man, it contains a vast amount of impor- 
 tant facts, connected with the Reformation, and is^ cal- 
 culated to shed much light on several of the topics agita- 
 ted at the present day. The editor in his preface says, 
 " Seekcndorf, Dupiuj Mosheim, Camesarius, Melchior^ 
 
25 
 
 Mam, Boyle, Brucker, and other writers have been care^* 
 fully consulted in addition to many original and most 
 valuable documents to which I have had access in the 
 British Museum ; the facts therefore professed to be 
 communicated, may be deemed authentic. 
 
 THE GREAT TEACHER : Character- 
 istic of our Lord's Ministry, by Rev. John HarriS; 
 of Epsom, England, with an Introductory Essay, by 
 Rev. Dy. Humphrey, President of Amherst College. 
 
 '• This is a new work, and is considered a masterly pro- 
 duction." 
 
 THE CHRISTIAN LIBRARY, in thir- 
 teen volumes. 
 
 It is about six years since this series of religious works 
 was commenced by the Publishers. It was their prima- 
 ry object to select the most approved books from evan- 
 gelic authors ; and by a uniform size and dress, to furnish 
 .in attractive set of books for those readers who take an, 
 interest in the diffusion of evangelic truth. It is a 
 pleasing custom among us to express our feelings of 
 friendship to those we love, by the gift of books. Per- 
 haps we are not always so particular in choosing such 
 presents, as the matter of a book demands. As such 
 gifts, especially on Christmas and New Year's holidays, 
 are highly prized by those who receive them, it is of 
 great importance that they should inculcate the sen- 
 timents of the warmest piety and purest morality. 
 Whether, therefore, this set of books be purchased to 
 enrich a church or family library, or to form a present to 
 a friend, for which they have often been chosen, — they 
 are recommended for the soundness of their doctrine, 
 the richness of their style, and the variety of objects 
 which they present. 
 
 Does the sinner need to be aroused from his criminal 
 and dangerous lethergy, let him listen to the Call of 
 
 3 
 
26 
 
 Baxter, and he will soon find himself a close compln* 
 ion with Mr. Reach's Consideration and Thovghtful, who 
 are conspicuous persons in the Travels of true God- 
 liness. Do Christians wish to anticipate, in some de- 
 gree, the joys of Heaven, let them enter into the spirit 
 of Baxter's Saint's Rest ; and if they are panting to 
 follow the steps of their Redeemer, they will read v*^ith 
 profit Thomas A. Kempis' Imitati^on of Christ. Is it 
 their desire to become useful members of the church, 
 and to walk in sweet communion with their brethren, 
 the able Mr James has furnished them with a safe 
 Guide. Do their spirits languish under the loss of free 
 communion with their Saviour, they will soon find free 
 access to the throne of grace, by receiving the Aids to 
 Devotion, from Watts, Bickersteth, and Henry. Is 
 any Christian desirous of being more active in the 
 world, and a shining light in the church, let him Con- 
 template THE Christian, which the fervid Mr. Jay, 
 portrays in his admirable Lectures, and in every situa- 
 tion of life, from the closet to the grave, he will find a 
 model worthy of imitation. These Lectures never fail 
 to aflfect the heart of every reader. Those who are fond 
 of narratives cannot read Cox's Scripture Female Bi- 
 ography, without much edification. It is a work of 
 sterling merit. Do any feel it their duty to be more ac- 
 tively engaged in the work of benevolence, they will re- 
 ceive a salutary impulse by following Howard, the 
 philanthropic Christian. All who wish to be enriched 
 by perusing pious and wise Maxims, will read with 
 pleasure the admired Cecil. Those who are pleased 
 with the flowers of Christian Rhetoric, will be charmed 
 by the Beauties of Collyer. And such as are striv- 
 ing to surmount the difficulties which lie in their path 
 to Heaven, will receive fresh encouragement by Hall's 
 Help to Zion's Travellers. 
 
 This Library may, in truth, be termed a vocabulary of 
 Christian admonition and duties. A revievv^er remarks, 
 — " The volumes of this Library are sold low, with a 
 view to its extensive and permanent circulation." This 
 
27 
 
 remark has been verified in the sale of more than 80,000 
 copies. 
 
 [0=" Each book is numbered, and sold inlets, or sepa- 
 rately at 62 cts. singly. 
 
 From numerous recommendations to all the volumes, 
 we have added a short extract to each of them. 
 
 1. BAXTER'S CALL to the UNCON- 
 
 verted, to which are added several valuable Essays. 
 By Richard Baxter. With an introductory Es- 
 say, by Thomas Chalmers, D.J), 
 
 From the Sabbath School Treasury. 
 
 This Call is too well known to need the approbation of 
 a reviewer. We rejoice to see the book in its present 
 neat, cheap dress. Its intrinsic worth and form will 
 doubtless soon give it a place in most of the Sabbath 
 school libraries in our land. Tliis, and the Saint's Rest, 
 are worth hundreds of the moral and religious fictions 
 of the present day. 
 
 2. BAXTER'S SAINT'S REST. By 
 Rev. Richard Baxter. Abridged by B. Faw- 
 CETT, A. M. 
 
 From the Rev. Dr, Wayland, President of Broicn Uni- 
 versity. 
 
 I am gratified to perceive that you have published a 
 handsome edition of Baxter's Saint's Rest. Of the val- 
 ue of the work itself it is superfluous to speak. It has 
 fev/ equals in any language. The ordinary copies are 
 most palpably beneath the value of the work. 
 
 3. The IMITATION of CHRIST. In 
 
 Three Books. By Thomas A. Kempis. With an 
 Introductory Essay, by Thomas Chalmers, of Glas- 
 
28 
 
 i^ow. A new Edition, edited by Howard Malcom 
 Pastor of the Federal Street Baptist Church, Boston. 
 
 This work has for three hundred years been esteemed 
 one of the best practical books in existence, and has 
 gone through a vast number of editions, not only in the 
 original Latin, but in every language in Europe. 
 
 4. MEMOIRS of HOWARD. Compiled 
 from his Diary, his Confidential Letters, and oth- 
 er authentic Documents. By James B. Brown. 
 Abridged by a Gentleman of Boston, from the Lon- 
 don quarto edition. 
 
 From the JYeio England Christian Herald. 
 
 ^^ The character of this great philanthropist cannot be 
 contemplated but with feelings of the deepest respect 
 and admiration. In the character of Howard, there was 
 a wonderful exhibition of the spirit and power of Chris- 
 tianity. For the sole purpose of relieving the distresses 
 of the most wretched of the human race, he spent six- 
 teen or seventeen years of his life, at an expense to him- 
 self of 133,000 dollars ! and travelled between fifty and 
 sixty thousand miles. We advise our readers to pur- 
 chase the book." 
 
 5. The CHURCH MEMBER'S GUIDE. 
 
 By J. A. James, A. M. Birmingham, England. Ed- 
 ited by J. O. Choules, A. M. Pastor of the First 
 Baptist Church in New Bedford, Mass. 
 
 From the Christian Secretary. 
 
 ^^ The spontaneous efi*usion of our heart, on laying the 
 book down, was — may every church member in our 
 land soon possess this book, and be blessed with all the 
 happiness which conformity to its evangelic sentiment^ 
 and directions is calculated to confer." 
 
29 
 
 6. JAY'S LECTURES. The Christian con- 
 templated : ill a Course of Lectures delivered in Ar- 
 gyle Chapel, Bath. By William Jay, 
 
 From the Sabbath School Treasury. 
 
 Every Christian must consider this book as a rich trea- 
 sure. Mr. Jay's apphcation of Scripture through all 
 these lectures, is interesting beyond any thing we have 
 seen. The third lecture which contemplates the Chris- 
 tian in the family, should be read and studied by every 
 parent and Sabbath school teacher who wishes to know 
 and do his whole duty. 
 
 7. AIDS to DEVOTION, in three parts. 
 Including Watts' Guide to Prayer. 
 
 From the Journal of Humanity, Andover, 
 
 '^ This volume has been on our table for some weeks^ 
 during which time we have often referred to it with profit. 
 ft is a valuable elementary book on the subject of pray- 
 er, worthy the study of every Christian who wishes to 
 cultivate this gift, whether for the purpose of private de- 
 votion, or for its public exercise." 
 
 8. TRAVELS of TRUE GODLINESS. 
 By the Rev. Benjamin Keach, London. Revis- 
 ed and Improved ; with occasional Notes, and a 
 Memoir of his Life. By Howard Malcom, A. M. 
 
 The lovers of allegorical writers will be highly grati- 
 fied with the perusal of this interesting work. In point 
 of theological accuracy, devout temper, and useful ten- 
 dency, the Travels of True Godliness may bear compar- 
 ison with Pilgrim's Progress. The admirers of Bunyan 
 cannot fail to be pleased with Reach. 
 
 9 and 10. FEMALE SCRIPTURE BL 
 
 ography. Including an Essay on what Christianity 
 
 3=^ • 
 
30 
 
 has done for Women. By F. A. Cox, D.D. L.L.D* 
 In two volumes. 
 
 From the Christian Watchman. 
 
 ^'' We have examined with great deUght this valuable 
 and interesting work. To the mothers and daughters in 
 Israel, these volumes will be a most acceptable offering ; 
 containing, as they do, the recorded lives of almost all 
 their own sex who are distinguished on the sacred page 
 from the mother of mankind downward to the mother 
 of Christ, and embodying lessons of wisdom and warn- 
 ing to guide under all the various trials and temptations 
 of life. It contains a great deal of useful learning, in- 
 terwoven with its narratives, thus making history ap- 
 pear in its loveliest light — the handmaid of religion. 
 
 11. BEAUTIES OF COLLYER. Selec- 
 tions from Theological Lectures. By Rev. W. B* 
 
 CoLLYER, D.D. F.A.S. 
 
 [O" The merits of Dr. Collyer are thus noticed by an 
 eminent reviewer : — '' His researches, his various learn- 
 ing, his accumulation of interesting facts, his presenting 
 old and familiar truths in a new and striking manner, 
 entitle him to rank high as a theological writer. His 
 style is remarkably elegant and polished, and there is a 
 rich vein of evangelical piety running through all his 
 works." Indeed this book contains a rich treasure of 
 truth upon seventy subjects, for all classes of readers. 
 It is as well calculated to give youth a taste for reading, 
 as it is to encourage the mature Christian in his course 
 of duty, and to confirm his hopes of a happy immor- 
 tahty. 
 
 12. The REMAINS of REV. RICHARD 
 CECIL, M. A. To which is prefixed a VieM^ of 
 his Character, by Josiah Pratt, B.D. F.A.S. 
 
 OTF This work has been so long before the public, and 
 
3i 
 
 So highly esteemed for its originality of pious thoughlj 
 that it is unnecessary to say anything in its favor. 
 
 13. HELP to ZION'S TRAVELLERS. 
 By Robert Hall, late of Arnsby. With a Preface 
 by Dr. Ryland. Edited by Rev. Mi\ Warne, of 
 Brooklme. 
 
 The editor of this well known work says, ^' that it 
 stands in no need of a recommendatioR from the pen of 
 any man living." The work will be found to be much 
 improved by its division into chapters, &c. 
 
 WINCHELL'S WATTS— England. Be- 
 ing an arrangement of all the Psalms and Hymns of 
 Dr. Watts, with a SupphuDent of additional Hymns, 
 adapted to Prayer Meetings, Missionary Meetings, 
 &:c. 
 
 The work is printed in 12, 18, and 32mo size, on good 
 paper, and from handsome stereotype plates. 
 
 The Arrangement contains 687 Hymns, and the Sup- 
 plement, 533; making in ail 1220 Hymns, including a 
 variety of almost every metre now in use. 
 
 It has been highly recommended by the Baptist Asso- 
 ciations, and by the following Clergymen : 
 
 Doctors, Chaplin, late Pres. of Waterville College. 
 Chaplin, Pres. Columbian College. 
 L. BoLLEs, Sec. Bap. Board For. Miss. 
 D. Sharp, Pastor 3d Bap. Churchy Boston, 
 J. Going, Sec. Bap. Home Mission, N. Y. 
 
 Professors, Ira Chase, Newton Inst. 
 H. J. Ripley, - '' 
 J. D. Knowles, ^' '' 
 Solomon Peck, late of Amherst College. 
 John Pratt, Granville Institution. 
 
 Rev. Messrs. Bela Jacobs, East Cambridge. — D. 
 Benedict, Pawtucket. — T. B. Ripley, Woburn. — H. 
 Malcom, Federal Street Churchy Boston, — B. Stow, 2d 
 
3f 
 
 Sap. Church, Boston.— W. Hague, 1st Bap. Chareb^ 
 Boston. — H. Jackson, Charlestown. — W. Leverett^ 
 Roxbury.— G. F. Davis, Hartford, Ct.— J. A. Warne, 
 BrookHne, Mass. — N. W. Williams, Newburyport. — J. 
 O. Choules, New Bedford — B. F. Farnsworth, Provi- 
 dence, R. I. — E. W. Freeman, Lowell, Mass.— J. N. 
 Brown, Exeter, N. H. 
 
 The work is generally introduced into the Baptist 
 Churches throughout New England. 
 
 SABBATH SCHOOL BOOKS. 
 
 MALCOMS BIBLE DICTIONARY.— 
 
 Stereotyped and Enlarged. A Dictionary of the 
 most important Names, Objects, and Terms found in 
 the Holy Scriptures. Intended principally for Sun- 
 day School Teachers and Bible Classes. By How- 
 ard Malgom, a. M. Illustrated by thirty-nine en- 
 gravings on wood, a map of Palestine, and an ele- 
 gant copperplate frontispiece* 
 
 Every thing has been extracted from Paxton, Brown^ 
 Gurney, Wood, Newton, Calmet, Whitby, Wells, Car- 
 penter, Harmer, Harris, Home, Jones, and Jahn, which 
 was thought pertinent. Gazetteers, Voyages, Travels^ 
 Missionary Reports, Natural Histories, Commentaries; 
 and Critical works, have been consulted, and the statis- 
 tics brought down to the present time ; by which nu- 
 merous errors, which time had created even in standard 
 works, are rectified. In fine, no pains, or expense has 
 been spared to render the work complete. The work has 
 been reprinted in London, and is extensively circulating. 
 
 From the Minutes of the Vermont State Convention. 
 
 ^^ Your Committee earnestly recommend Malcom's 
 Bible Dictionary, a new work; the worth of which every 
 
33 
 
 lover of the Bible will feel, and the low price of which 
 places it within the reach of the poorest." 
 
 From the Minutes of the Boston Association. 
 
 " Believing that the advantages of Sabbath School and 
 Bible Class instruction depend greatly on the intelligence 
 of their teachers, and that the extended circulation of 
 Malcoin's Bible Dictionary w^ould conduce to their bet« 
 ter qualification. Resolved, That this work be recom- 
 mended to the patronage of the friends of early religious 
 instruction. 
 
 LINCOLN'S SABBATH SCHOOL CLASS 
 
 Book. " The Sabbath School Class Book, compris- 
 ing copious exercises on the Sacred Scriptures. By 
 E. Lincoln. — Revised and improved by an eminent 
 clergyman and a superintendant. 
 
 The present edition has been thoroughly revised and 
 enlarged by gentlemen well qualified for the task. The 
 book in its present shape, is one of the cheapest and 
 most complete of tbe kind now^ in use. Among the ma- 
 ny recommendations of the work we select the follow- 
 ing, which have been received within a few days. 
 
 From Rev. Dr. Going of JVew York» 
 
 A careful examination of tiie Sabbath School Class 
 Book convinced me of its high excellence, and observa- 
 tion of its utility in practice has strengthened the convic- 
 tion. I therefore fully recommend it as being the best 
 work for Sabbath Schools now in use. 
 
 Jonathan Going. 
 
 Gentlemen -.—Having examined your Sabbath Schoo! 
 Class Book, it gives us pleasure to express our satisfac- 
 tion with its design and execution. The great benefit 
 which a good class book accomplishes, consists in guid- 
 ing the mind of the scholar in the study of his lesson, 
 and in suggesting topics of conversation to the teacher.. 
 
34 
 
 To this end we think your work is well adapted, having- 
 avoided in a great degree the evils of extreme redun- 
 dance or conciseness. 
 
 W. Hague, 
 
 C. P. Grosvenor, 
 
 L. BOLLES, 
 
 E. Thresher, 
 
 H. Malcom, 
 Baron Stow. 
 
 A GUIDE TO CONVERSATION ON 
 
 the New Testament, designed for the use of Bible 
 Classes and Sabbath Schools. By Rev. William 
 Hague. 
 
 Vol. I. — Containing the Gospel according to St Mat- 
 thew. 
 
 The object of this work is tico-fold. — 1st. To facilitate 
 the efforts of the teachers in communicating instruction 
 to their classes. 2d. To excite a spirit of inquiry 
 amongst the classes themselves. To this end, such 
 questions are asked, as are adapted to lead the mind to 
 think, and only such as the scholar, with the Bible in his 
 hand, may be expected to answer, by the aid of his own 
 reflecting power. The questions are interspersed with 
 familiar remarks, which are designed to convey to the 
 scholar, such information as may not be within his 
 reach, and also to keep up a continuous conversation be- 
 tween the teacher and the class. 
 
 LINCOLN'S SCRIPTURE QUESTIONS, 
 
 with the Answer annexed, giving in the language of 
 the Sacred Volume, interesting portions of the His- 
 tory, and a concise view of the Doctrines and Du- 
 ties exhibited in the Bible. 
 
 Where Bibles cannot be furnished to each scholar, the 
 Scripture Questions may be used with convenience, as 
 the answers are printed. 
 
 JUVENILE HARMONY, containing Ap- 
 propriate Uymiis and Music, for Sabbath Schools^ 
 
3"S 
 
 Sabbath School Anniversaries and family Devotioli* 
 By N. D. Gould, 
 
 This little work contains the Rudiments of Music, set 
 forth in a plain familiar manner, so that persons little 
 versed in the scitnce of music may understand, so as to 
 be able to teach Children and Youth in this interesting 
 and increasingly popular branch of education. The 
 music, which is mostly original, is simple, yet chaste; 
 the toords are appropriate, and the form and execviinn of 
 the work such, as to render it attractive. — Its remarka- 
 ble cheapness too, we think must recommend it to every 
 one desiring such a work. It contains thirty-one Tvnts 
 and sixty -three Hymvs, and is sold at the very low price 
 of $10 per hundred or 12 1-2 cts single. 
 
 The NATIONAL CflURGH HARMONY, 
 
 Containing tunes calculated for public worship, An- 
 thems and Select Pieces, for Fasts, Thanksgivings, 
 Cbristmasts, Missionary Meetings, Ordinations, Ded- 
 ications, Anniversaries, &c. &c. &c., by N. D, Gould, 
 new stereotyped edition, enlarged* 
 
 The publishers have been induced, in consequence 
 of the very liberal patronage bestowed upon this work, 
 to -ddd toil fovrtecM jjrs (res cf new music, in addition to 
 the former supplement, without increase of price. 
 
 The work now contains 250 psalm tunes, giving a 
 large variety, adopted to every metre of sacred poetry 
 found in books used in any of our churches. It also 
 contains 80 Anthems 3.nd select pieces, including the com- 
 positions of more than one hundred different anihors. 
 
 The new plan adopted for this work of placing the 
 full harmony on the Bass and Treble staff, in sntail notes, 
 has been highly commended, and will readily be acknowl- 
 edged of important advantage to all those who play the 
 Organ and Piano Forte. 
 
 The conciseness and clearness of the Rudiments — 
 the adaptation of additional words to the common tunes, 
 to give variety, and prevent the scholar from learning 
 Time, Accent, Tune- words J &c. by note too, xnust also 
 
he an advantage perceived by every teacher and choris?- 
 ter. 
 
 The metrical tunes are so arranged that on most of the 
 pages will be found two of a different character. 
 
 As the work is stereotyped, the public will not be per^ 
 flexed by constant changes, as none will be made, except 
 the addition of tunes, which all can have, and the cor^ 
 rection of typosfraphical errors which may occur. 
 
 The work is printed on good paper, from handsome 
 type, and is in every way manufactured in the best man- 
 ner. 
 
 The publishers have received numerous testimoniafe 
 in favor of the work. 
 
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