fon, without any particular regard to his own limited province, fhould extend his care to the wants of mankind in general, very little good would, in fact, be done by any.

The domeftic relations of life are the foundation of the strongest claim upon our benevolence and kindness. The interefts of husband and wife are the fame, and inseparable, and they must neceffarily pass a very great part of their time together. In these circumstances, to be mutually happy, their affection must be ftrong and undivided. The welfare of their offspring, likewise, requires this, that they may give their united care and attention to form their bodies and minds, in order to fit them for the business of life, and to introduce them with advantage into the world.

As nature makes children the charge of their parents in younger life, fo it lays an equal obligation on children to provide for their parents, when they are old and

infirm,

infirm, and unable to provide for themfelves.

Mafters and fervants are under a variety of mutual obligations; and if that connection be happy, and mutually advantageous, there must be justice, humanity, and liberality on the one hand, requited with fidelity, reasonable fubmiffion, and affection on the other.

Our own country, likewise, claims a particular preference. We ought to give more attention to its welfare than to that of any other country, and its magistrates are intitled to our particular reverence and respect.

It is for the good of the whole that we proportion our regards and benevolent attention in this manner, that is, regulating them, according to thofe connections in life that are of the most importance to our own happiness; but ftill, we should never lofe fight of the relation we stand in to

all mankind, and all the creation of God; with respect to whom we are brethren, and fellow fubjects; and whenever the intereft of ourselves, our own families, or country does not greatly interfere, we fhould lay ourselves out to do good to ftrangers and foreigners, or to any persons that may ftand in need of our affiftance; doing to others as we would they should do to us; which is a rule of the gospel that is perfectly agreeable to natural reason.

§ 6. Of the Theopathetic affections.

As benevolence, or the love of mankind, fo alfo the love of God, and devotedness to him bears every character of one of our highest and most proper principles of conduct.

1. This principle interferes with no real gratification, but in fuch a manner that all the restraint it lays upon any of them is, in reality, favourable to the true

and

and perfect enjoyment we derive from them. No pains that we can expofe our.. felves to for the fake of mortifying ourfelves, can be pleafing to that being who made us to be happy, and who has, for that purpose, given us the power and the means of a variety of gratifications, fuited to our state and condition. In this In this general manner it is fhewn that the love of God, and devotedness to him, is perfectly agreeable to a regard to our own greatest good. This principle must be confiftent with our attention to the good of others, because God is the father of us all, and we are equally his offspring; and nature teaches us to confider him as our father, moral governor, and judge, and therefore to reverence, love, and obey him without referve.

2. An intire devotedness to God, faith in his providence, and refignation to his will, is the best antidote against all the evils of life. If we firmly believe that nothing comes to pass, refpecting ourfelves,

F 4

felves, our friends, and our dearest interefts, but by his appointment or permiffion; and that he appoints or permits nothing but for the best purposes, we shall not only acquiefce, but rejoice in all the events of life, profperous or adverfe. We shall confider every thing as a means to a great, glorious, and joyful end; the confideration of which will reflect a luftre upon every thing that leads to it, that has any connection with it, or the most diftant reference to it.

3. Other affections may not always find their proper gratification, and therefore may be the occafion of pain as well as of pleasure to us. Even the most benevolent purposes are frequently disappointed, and without faith in the providence of God, who has the good of all his offspring at heart, would be a fource of much forrow and difquiet to us. But the man whose fupreme delight arifes from the fense of his relation to his maker, from contemplating his perfections, his works,

and