feelings of pity to distress, of parental, filial, fraternal affection. The sincerity too of such sentiments is exhibited by actions flowing from them.

Moreover these feelings, being that natural affection which is mentioned in Scripture,* are recognized as right (which is an important point) by the common sense of mankind. No one feels ashamed of them. In fact a man, on the contrary, rather feels shame if he is not thus influenced. If, being carried beyond due bounds, they lead to what is wrong, they are still considered a palliation and mitigation of error. What bonds of union are exhibited in the touching story of Joseph and his brethren. What varied sentiments we experience in the perusal. Our indignation is roused by the cruel conduct of his brothers. In their distress they exclaim, "We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us. But both

offended, taking it for an indignity put on ourselves: and as for ourselves we should never in such a manner affront or despite ourselves: every man is such, our most lively image, representing us most exactly in all the main figures and features of body, of soul, of state." Barrow's Sermons. *Rom. i. 31.

our indignation and their remorse prove the same thing, viz. the strength of the tie they despised. Again, we are moved by the struggles of Jacob's mind: in spite of the famine, "My son," he cries out, "shall not go down with you; for his brother is dead, and he is left alone: if mischief befal him by the way in which ye go, then shall ye bring down my grey hairs with sorrow to the grave." What can be more pathetic than the following: "Joseph asked his brethren of their welfare, and said, Is your father well, the old man of whom ye spake: is he yet alive? And they answered, Thy servant our father is in good health, he is yet alive. And they bowed down their heads, and made obeisance. And he lift up his eyes and saw his brother Benjamin, his mother's son, and said, Is this your younger brother of whom ye spake unto me? And he said, God be gracious unto thee, my son. And Joseph made haste, for his bowels did yearn upon his brothers: and he sought where to weep, and he entered into his chamber and wept there." At last however "Joseph

could not refrain himself before all them that stood by him: and he cried, Cause every man to go out from me; and there stood no man with him while Joseph made himself known unto his brethren. And he wept aloud." "Doth

my father yet live?" was his inquiry. But his brethren could not answer him; for they were troubled at his presence." Naturally enough. All this is indeed faithful painting: and the common notions of mankind, favourable to these feelings of paternal, filial, and brotherly love, are at all events evidence (give to it such respect as it may deserve) of their propriety, that is, of their being a portion of the law of the Creator.

In regard to what is called "a man's duty to himself," the expression seems particularly to refer to his cherishing and cultivating (in obedience to the law of God) such principles as more especially concern the regulation of his own mind and body; with respect to which his neighbour, though remotely, is not so directly interested. The propriety of the term may be defended on the ground, that the duty has immediate reference to a man's own self. To discharge it will of course be for his good, but so also will it be for his good to fulfil the duty which he owes to his neighbour. (See below, Ch. IX.)

The laws of self-preservation, and of acquisition of what is good for himself, are, we cannot doubt, laws given by God to man. Choice of the good and rejection of the evil were recognized by our inquirer at the commencement

of his investigation. And by whom was the desire of good and the abhorrence of evil implanted but by the great Creator? Can any one suppose that if God, with paternal love, pours forth His benefits upon us, and protects us from dangers, He does not also design that we should, according to our ability, benefit and guard ourselves? To preserve our own life then, our health, and property; to receive and enjoy with innocency and moderation the good that God gives, are evidently portions of our duty to ourselves. To curb and discipline our passions, (see below Book III.) to be temperate, free from pride, modest, chaste, contented, resigned, are also portions.

The duty is proved, because there are many passages of Scripture by which it is supported: it is moreover entirely suitable to the circumstances in which man is placed by his Creator: its tendency too may be shewn to be good. Our discharge of this duty therefore may be received as originating in the great principle already recognized, that is to say, obedience to God.

CHAPTER IX.

ADDITIONAL SUPPORT OF THE PRINCIPLE OF

OBEDIENCE.

Ir has now, I trust, been made sufficiently to appear, that an immense debt of love and obedience is due from man to God. That the creature should carry out the designs, and fulfil the will of the Creator, would at once be considered essentially right and proper: and relations subsequent to that established by mere creation, strengthen and enlarge the obligation. But it is also plain that it will be good for us thus to feel and act; to adopt such a training of our hearts and minds, that it may be our perpetual endeavour either to execute what God expressly enjoins, or to carry out such purposes as we know by clear inference will be acceptable in His sight.

An omniscient Creator must know much better than beings of finite intelligence, what is suitable to the capacities of His creatures, what within their power of attainment, and really good for