established for the government of human society. The fruits of true religion are "love, peace, long suffering, gentleness, goodness, fidelity, meekness, temperance; against such there is no law." Thus, the institutions of men concur with the commands of God, to teach us what is good, and what is evil.

But we Christians have still other means of information, besides these already mentioned. We have the scriptures of truth, which are able to make us wise unto salvation, which contain a more explicit declaration of the will of God concerning good and evil, than either conscience, or experience, or the restraints of human laws could discover. Our consciences may err in directing us aright, from want of a clear perception of good and evil, or from the illusions of early prejudice or education; our experience may mislead us in estimating the consequences of human actions, as vice is not always punished, nor virtue rewarded; and the laws of mankind are rather adapted to regulate our conduct as members of society, than as private individuals. But the scriptures which contain a revelation from God, are an unerring rule for instructing us in every duty; and are profitable for doc trine, for reproof, for correction, and instruction in righteousness, that we may be thoroughly furnished to every good work. As they deliver a revelation of the divine will, therefore every doctrine which they discover must be true; every precept which they enjoin must be holy, just, and good. The dictates of divine inspiration must be infallible, as they proceed from a being who is infi nitely wise to know what sort of rules his creatures require for the right regulation of their conduct. Therefore the scriptures are a sure and perfect standard of duty, to which we do well to take heed as unto a light shining in a dark place, to guide us in the path of righteousness and happiness. In these several respects, then, has God employed means for instructing us in the knowledge of our duty, or what is good for us; by endowing us with the faculty of conscience which enables us to have a mental perception of right and wrong; by annexing plea sure to one course of conduct, and pain to another, and

-teaching us by experience to do the former, and avoid the latter; by constituting human society in such a manner, that virtue is rewarded, and vice punished; and by communicating in the scriptures a perfect rule of duty which is unerring in its principles, and of universal application to the conduct of life. He hath shewed thee O man what is good.

Having thus endeavoured to explain the means by which we are instructed in our duty, I proceed,

II. To illustrate the distribution of these duties here enumerated, as comprehending the substance of practical religion; what doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God?

These moral and religious obligations are analogous to the division of virtue, which was made by the ancient philosophers into prudence and justice, temperance and fortitude. In modern times, these obligations have been reduced to those which we owe to God, our neighbours, and ourselves. The text contains the sum of our social and religious duties, which are indeed the most essential to constitute a virtuous character. The first duty here required of us as social beings, is to do justly. This includes a most comprehensive class of relative offices, which are all necessary to be observed in a suitable and upright manner. Justice is generally defined that disposition by which we give to every man his due. It will thus vary in its application, according to the character of the person with whom we are connected. Thus every man, whatever be his condition of life, has a just claim to equitable treatment from those with whom he converses. Accordingly our Saviour establishes an excellent rule for our reciprocal intercourse; "whatsoever ye would that men should do unto you; do ye even so unto them, for this is the law and the prophets." We should place ourselves by imagination in their circumstances, and them in ours, and thus having changed situations, consider what we would choose to be done, and act accordingly. Thus, if we are superior to others in rank and fortune, this rule will both teach us liberality, and

restrain our pride; because if we were inferiors, we would expect some degree of generous treatment from those of more exalted condition, and deem ourselves injured by insolence or scorn. Indeed, kind treatment is what we have a right to expect from one another, whatever be our rank or station; as we are placed in society to promote the public welfare by our friendly offices.-Another duty which justice requires us to perform to each other, is mutual love. This results from the necessity of promoting the general end for which society was constituted; which was, that mankind might be thereby beneficial to each other. If then we do every office of kindness in our power to those who live with us in habits of intimacy, we shall thereby contribute to each others happiness; but if on the contrary we hate and injure our neighbours by word or deed, instead of promoting the good purposes of our social relations, we frustrate them by the unfriendly treatment which we shew to others.-Again, as fellowcreatures, we, and others have also a right to an unblemished reputation. Indeed, nothing is more valuable to a man who must maintain his credit and respectability, than a fair character, which is unimpeachable. Such a man will obtain the confidence, and secure the esteem of all who know him. But if a malignant neighbour should, from motives of envy, traduce his good name, and circulate reports to his disadvantage; he who is thus calumniated, would thenceforth lose the good opinion of those on whom he depended; though there were even no ground for entertaining such unjust suspicions. Since this is the case, can any thing be more diabolical and infamous, than to blast the credit of another, for no other reason than to gratify our spiteful and malevolent spirit? Wherefore justice requires us to abstain from depreciating the good name of our neighbours, and suffer them to enjoy the estimation to which they are entitled.-These then are some of the duties which we owe to one another as fellowcreatures; that we treat one another in that equitable manner which their relative stations require; that we love and do good to each other; and abstain from such slanderous aspersions as might diminish their credit and reputation.

Besides these natural rights; there are others which are acquired or adventitious. Such are the relation of sovereign and subject, husband and wife, parent and child, friend and friend, master and servant; with many others which arise from innumerable accidental causes that cannot now be specified. As men are united together under the same government, there are certain reciprocal duties which justice requires from the governors and governed. With respect to the first, it is requisite that they both adopt such laws and regulations, as may best promote the prosperity and welfare of the community in general; and secure the rights and privileges of every individual in particular. If then our rulers and governors are careful to enact and carry into execution such wise measures as may prove conducive to the interests of all classes of men, they are to be regarded as benefactors "worthy of double honour." If our judges and magistrates rule over us in the fear of God, and dispense the laws which regulate the rights of society with impartiality and equity; they also perform the offices of justice in such a manner as entitles them to our esteem. From us our rulers have a just claim for respect and subjection, and under them "we should live quiet and peaceable lives in all godliness and honesty." And yet how seldom is the debt of justice paid to those who are invested with lawful authority? Instead of being grateful for the unwearied diligence and painful anxiety, which they undergo in arranging the affairs of the community to the best advantage; instead of making allowance for the unavoidable imperfection of all human counsels; we are "not afraid to speak evil of dignities," and exclaim against their conduct with all the bitterness of indignation. Surely this spirit of discontent which is so generally prevalent, is very unsuitable to the mild and unassuming pretensions of the Christian religion. It requires us" to render to all their due; tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour."

Another acquired or adventitious right arising from the condition of human society, is that of master and

servant. From the former, justice requires that he treat those who are placed under him with humanity and gentleness; imposing no greater labour than they are able to accomplish, and rendering their condition as comfortable as circumstances will permit; both in a temporal and spiritual capacity.-If this be the duty of masters; that of servants is no less evident. They are bound by the contract into which they have entered, to devote their time and industry to the service of their master, and to labour cheerfully in his employment, as the part which justice requires them to act in the station which they

occupy.

As men are prompted by the law of their nature, to enter into a state of marriage, the relation of husband and wife necessarily involves several reciprocal duties incumbent on each of the parties to perform. Since the former is represented in scripture as the head of the family, justice requires that he provide all things requisite for the comfortable subsistence of those who are bone of his bone, and flesh of his flesh; that he be kind and affec tionate to her who is the partner of his lot; and that he train up his children in the nurture and admonition of the Lord. The like duty is required from the wife to her husband; that she be careful to please and render him happy, thus fulfilling the end of her creation of being a help meet for him; and that she instil into her children the principles of wisdom and virtue; teaching them to restrain their passions, and maintain an inoffensive and upright behaviour.

As children owe so much to the care and attention of their parents, justice demands that they should obey them in all things lawful; be ready to submit to their wills, and never grieve them by a froward and perverse temper. And when they are advanced to years of manhood, it is right that they should still be directed in important matters by the advice of their parents, who are best qualified and disposed to promote their welfare. When also, their aged parents are incapable, by the decay of nature, of labouring to procure the conveniences of life, justice requires that children should contribute to the