A TEXT-BOOK OF ETHIIICS FOR UNION SCHOOLS AND BIBLE BY JOSEPH ALDEN, D.D., LL.D., PRZIDENT OF THE STATF, NORMAL SCIIOOL AT ALBANY; AlTHOR OF " ELEMENTS OF INTELLECTUALI PHIILOSOPHY," "TIlE S0IENE OB GOVERNMENT," "CIHRISTIAN ETHICS, ETC. NEW YORK: PUBLISHED BY A. S. BARNES & Go., 111 & 113 WILLIAM STREET. 1867. CLAat Entered, according to Act of Congress, in the year 1867, by A. S. BARNES & Co., In the Clerk's Office of tihe i)itirict ('Gut' tite','i!tct S'at.s fsr the Southern D!istrit i,,f Nhw YB,.k. 13tereotyped by SMTTIT & McDot aAC. S~ s s4 -- eck9an St., New York. i. of tf P RE F A C E. THE importance of moral culture can not be overestimated. No degree of mere intellectual culture will lead men to pursue their highest interests. Doing right is the necessary condition of individual happiness and national prosperity. Hence, an accurate knowledge of duty is necessary. To set forth that knowledge in a form adapted for use in schools, is the object of the present work. The duties of men in the various relations of life are clearly stated. Nothing having in the slightest degree a sectarian tendency will be found in the work. In a volume entitled "Christian Ethics; or, The Science of Duty," the subjects of the successive chapters of this book are more fully discussed. By consulting the corresponding chapters of that volume, the teacher may find some aid in preparing to meet his class. .0 - 0 I t C ONTENTS. CHAPTER I. PAGB Right and Wrong-Conscience-Moral Obligation.......... 7 CHAPTER II. Moral Nature of Man-Free-agency-Claims of Duty-Need of Revelation......................................... 12 CHAPTER III. Study of God's character-Providence-Obedience-Rev erence............................................ 16 CHAPTER IV. Love to God-Confidence in his Testimony, Promises, and Character.......................................... 20 CHAPTER V. Prayer-Penitence-Submission-A forgiving Spirit-Objects of Prayer-Thanksgiving and Praise.................. 24 CHAPTER VI. Advantages of the Study of the Bible....................... CHAPTER VII. Culture and Care of the Body-Lawful Relaxations-Self Defense.......................................3.... 3 CHAPTER VIII. Discipline and Development of Mind-Self-control.......... 36 1* 29 vi CONTENTS. CHAPTER IX. Regulation of our Desires................................. CHAPTER X. Culture of the Domestic Affections........................ CHAPTER XI. Duties of Benevolence.................................. CHAPTER XII. Duties of Justice....................................... CHAPTER XIII. Duties of the Employer and the Employed................ CHAPTER XIV. Personal Liberty-Character-Reputation................ CHAPTER XV. Duty of Veracity...................................... CHAPTER XVI. Promises and Oaths.................................... CHAPTER XVII. Duties of Citizens..................................... CHAPTER XVIII. Duties of Rulers...................................... CHAPTER XIX. Duty of Rest and Worship.............................. CHAPTER XX. The Future Life......................................... PAGE . 41 . 46 . 51 . 56 . 61 . 66 . 70 . 73 . 76 . 82 . 86 * 90 TEXT-BOOK OF ETHICS. CHAPTER I. RI(}HT AND WRONG-CONSCIENCE-MORAL OBLIGATION. 1. How do we know that there is a difference between white and black? We see it. 2. When do we see it? When white and black objects are set before our eyes. 3. What is it that sees the difference? The mind, through the instrumentality of the-eye. 4. How do we know that there is a difference between truth and error? We see it. 5. When do we see it? When true and false propositions are brought before the mind. 6. How do we know that two and two makefour? We see it. 8 BIBLELASS TEXT-BOOK OF ETHICS. 7. How do we know that the whole of a thing is greater than a part of it? We see it, as soon as an example is set before the mind. 8. What are truths thus directly perceived called? Intuitive or self-evident truths. 9. Do intuitive truths differ in kind from other truths? They do not. They are called intuitive on account of the mode in which the mind sees them. There are intuitive truths pertaining to every department of knowledge. 10. Can we bring ourselves to doubt intuitive truths? We cannot. We know them to be true. 11. How do we know there is a difference between right and wrong? We see it. 12. When do we see it? When right and wrong actions are brought before the mind. 13. Suppose we witness an act of wanton violence? We intuitively perceive it to be wrong. 14. Are all truths intuitively perceived? They are not. Some truths are arrived at by reasoning. 15. Give an example of reasoning. We see foot-prints on the sand, and infer that some person has been walking there. BIBLE-CLASS TEXT-BOOK OF ETHICS. 16. What is reasoning? It is inferring or seeing that something is true, because something else has been seen to be true. 17. Does the mind ever err in its inferences; that is, does it ever make mistakes in reasoning? It often makes mistakes in reasoning. 18. Does the mind ever err in its intuitive perceptions? It does not. All our intuitive perceptions are certainly true. 19. Are all truths relating to duty intuitively perceived? They are not. A great many questions in regard to duty are decided by reasoning. 20. Is the reasoning process the same in regard to right and wrong as in regard to politics or agriculture? It is. 21. Does not conscience make known to us our duty? Conscience makes known to us some of our duties. 22. What is conscience? Conscience is the mind's power of perceiving the difference between right and wrong. 23. Is conscience something separate fromn the mind? It is simply a power or faculty of the mind. 24. What do we mean when we say the mind has cer tain powers or faculties? We mean that the mind can do certain things. 25. When is the mind said to exercise the faculty of perception? When it perceives external objects. *' * I.. 9 10 BIBLE-CLASS TEXT-BOOK OF ETHICS. 26. When is it said to exercise the faculty of memory? When it recalls past events. 27. When is it said to exercise the faculty of reasoning? When it infers or sees that some things are true because it has seen some other things to be true. 28. Can the mind err in reasoning about duty? It can; that is, it may make mistakes concerning duty. 29. Is conscience fallible? It is. 30. What is meant by the expression "conscience isfallible"? That the mind may make mistakes concerning ques-, tions of duty. 31. What is meant by the expression, "conscience is an original part of our nature "? That the mind was created with the power of distinguishing between right and wrong. 32. In what cases is duty intuitively perceived? In simple cases. 33. How do we acquire a knowledge of duty in complex cases? By reasoning and by revelation. 34. Give an example of a complex case. We can suppose the case of a man in distress, and that our efforts to help him are liable to injure others; *-:.... BIBLE-CLASS TEXT-BOOK OF ETHICS. the question may be, is it right for us to make the attempt? 35. Why are we under obligation to do a right action? Because it is right. It is a self-evident truth that the right ought to be done. 36. When did the difference between right and wrong begin to exist? It always existed; just as the difference between truth and falsehood always existed. 37. Cannot God change this difference, and make cruelty andclfalsehood right, and benevolence and veracity wrong? Vie may, without irreverence, affirm that he cannot, on the same ground on which the Scriptures affirm that it is impossible for him to lie. 11 CHAPTER II. THE MORAL NATURE OF MAN-MAN A FREE AGENT CLAIMS OF DUTY-NEED OF REVELATION. 1. Wyhat is meant by the phrase, " outr moral nature "? Our capacity to perceive duty, and to act freely in view of it. 2. How do we know that we can perceive duty? We are conscious of exercising that power every day. 3. How do we know that we are free moral agents? We are conscious of it: it is a self-evident truth. 4. Have not some men denied that we are free agents? They have denied it in words, but have admitted it by deeds. 5. Suppose you rob them, and plead as an excuse that you are not a free agent? They will not accept the excuse. 6. Wihat dyes the act of justly blaming amanpre-suppose? That he is a free moral agent. 7. Are the claims of duty higher than all other claims? They are. We are always to do right. BIBLE-CLASS TEXT-BOOK OF ETHICS. 8. May not peculiar circumstances justify us in doing wrong? Circumstances cannot change wrong into righbt. Nothing can excuse us for doing wrong. 9. May we not be compelled to do wrong? Compulsion cannot reach beyond the external act. Wrong-doing involves the voluntary consent of the mind. 10. TVhat relation does the knowledge of duty sustain to other kinds of knowledge? It is the most important kind of knowledge. 11. How do we acquire a knowledge of duty? By the exercise of our faculties and by revelation. 12. Can we acquire a perfect knowledge of duty by the exercise of our faculties. We cannot without the aid of revelation. 13. Can we acquire a knowledge of some duties without the aid of revelation? WTe can. In simple cases we perceive duty intuitively. In some cases, we cani learn our duty by reasoning. 14. In what cases are we liable to err? In complicated cases. 15. May we not err in applying the principles of revelation or in interpreting the commands of God? We may. We should use the utmost caution, and pray for the guidance of the Holy Spirit, when we are studying the Scriptures. 2 13 BIBLE-CLASS TEXT-BOOK OF ETHICS. 16. Are there some duties the knowledge of which we could never acquire by the unaided exercise of our own faculties? There are some duties which are the result of truths which the human mind could never discover. 17. Is revelation needed to teach us some duties which we could learn by experience? It is needed to teach those duties, a knowledge of which is derived from consequences. For example, we find some fruit. We do not know whether it is poisonous or not. If poisonous, it is not right to eat it. Knowledge derived from consequences would come too late. 18. What, then, may be said of the Bible? That it is necessary to a perfect and timely knowledge of duty. 19. Does the Bible sanction all the duties which the human mind can arrive at without its aid? It does; and adds other duties peculiarly its own. 20. Are the teachings of nature and of revelation always harmonious? They are; the latter corrects and enlarges the former. 21. Does ignorance of duty excuse a man.for not doing his duty? Not if he is carelessly or willingly ignorant. 22. How does it appear that we are under obligation to know our duty? Because we are ii-der obligation to do our duty. 14 BIBLE-CLASS TEXT-BOOK OF ETHICS. 23. What is the connection between duty and happiness? Happiness is the result of the performance of duty. 24. Is it right for us to seec our own happiness? It is, provided we seek it in the way God has appointed that of doing right. 25. What is the connection between duty and national prosperity? If all the citizens of a country were to perform alltheir duties, that country would speedily reach the highest degree of prosperity. 26. Is it possible to construct a perfect system of morals without the Bible? We have seen that it is not. 15 CIHAPTER III. STUDY OF GOD'S CHARIAACTER-PROVIDENCE-OBE DIENCE-REVERENCE. 1. To what science do arguments from nature for the existence of God belong? Natural Theology. 2. Does the Bible affirm that nature teaches the existence of God? It does. "For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." —Rom. 1: 20. 3. What does our duty to God include? Our duty to God includes all our duties. 4. How does that appear? It is God's will that we should do what are termed our duties to others and to ourselves. To do our whole duty to God is to do all his will. 5. How is the character of God made known to us 2 It is made known to us by his works and by his Word. 6. Why is it our duty to study the character of God? Because it is the most glorious, elevated, and elevating object of study that can claim our attention. BIBLE-CLASS TEXT-BOOK OF ETHICS. 7. Is a knowledge of God's character necessary to a knowledge of duty? It is. For example, we need to know that he is just that we mav see it to be our duty to submit to his government. We need to know that he is infinitely lovely that we may see it to be our duty to love him with all the heart. 8. What does the proper study of the divine character tend to produce in us? Likeness to the divine character. The Apostle says, that those "beholding as in a glass, the glory of the Lord, are changed into the same image from glory to glory."-2 Cor. 3: 18. 9. Is it our duty to recognize God's hand in nature? It is. All things were made by him, and by the agency of second causes he is constantly carrying on his operations in nature-guiding the stars, causing the seasons to return, weaving the leaf, painting the flower, and ripening the fruit. We should form the habit of associating grateful and adoring thoughts of God with all his works. 10. Is it our duty to recognize his controlling Providence? It is. We do not live in a fatherless and ungoverned world In a way unknown to us, without miracles, and without interfering with man's freedom, he controls all events. 11. Do the Scriptures affirnt this? "His kingdom ruleth over all."-Ps. 103: 19. "Promotion cometh neither from the east, nor from 2* 17 18 BIBLE-CLASS TEXT-BOOK OF ETHICS. the west, nor from the south. But God is the judge: he putteth one down and setteth up another."-Ps. 75: 6. "Affliction cometh not forth of the dust, neither doth trouble spring out of the ground."-Job 5: 6. "Wvho worketh all things after the counsel of his own will." Eph. 1: 11. 12. How does the Apostle rebuke the neglect of this duty? "Go to, now, ye that say, to-day or to-morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: for that ye ought to say, if the Lord will, we shall live and do this or that." -James 4: 13. 13. Why should we obey all the will of God? Because it is right, and because he is our Creator and Benefactor, and Father,. and is possessed of every perfection. 14. Is it proper to say we must obey God because he will punish us if we do not? It is not. To conform to his will through fear of punishment is not obedience. Obedience must be cordial. 15. Does God require a perfect obedience? We must "have respect unto all his commandments."-Ps. 119: 6. " Be ye holy for I am holy." We have seen that our moral nature teaches us that it is never right to do wrong. 16. Does not the New Testament accept a modified obedience f Not as the rule of duty. "Be ye, therefore, per BIBLE-CLASS TEXT-BOOK OF ETHICS. feet, even as your Father which is in heaven is perfect." —-Matt. 5: 48. 17. What is meant by the "fear of the Lord "? A reverential awe in view of his august and holy character. 18. What would this lead us to avoid? All profanity and light and irreverent use of the names of God. It is said that Sir Isaac Newton always made a reverential pause before pronouncing the name of God. 19. Are there not, in common use, some expressions which savor of irreverence? The exclamations, Gracious! Mercy! Goodness! and the like, are abridged expressions, in which the name of God occurred. They are elliptical oaths. 20. What other things will reverence lead us to avoid? All trifling with sacred things, all levity and indecorum in connection with the public worship of God, all sportive allusions to solemn religious facts, and all ludicrous applications of passages of Scriptures. 19 CHAPTER IV. LOVE TO GOD-CONFIDENCE IN HIS TESTIMONY, PROM ISES AND CHARACTER. 1. What is the first and great commandment? "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might." -Deut. 6: 5. 2. What is meant by loving God with all the heart? Loving him supremely, and as intensely as the constitution of our nature will allow. 3. On what is our obligation to love God founded? Our obligation to love God is founded on the infinite excellence of his character, and on the relations he sustains to us. 4. Is it necessary to prove that the character of God is one of infinite excellence? AllM who admit the existence of God agree in ascribing to him every possible perfection. 5. If he were not infilitely lovely, could we be under obligation to love him with all the heart? We were made to love excellence. We cannot love an object by willing to love it. Love follows the per BIBLE-CLASS TEXT-BOOK OF ETHICS. ception of excellence. An object that is not perfectly lovely cannot be loved as God requires us to love him. The command to love God with all the heart is in perfect keeping with the original constitution of the human mind, and the character of God. 6. What is meant by the expression, "love is the fulfilling of the law"? When it is said that love is the fulfilling of the law, the meaning is not that the exercise of the emotion or affection of love is accepted as a substitute for the various actions required by the law. The meaning is, that when one loves God supremely, love will spontaneously prompt him to do all God's will. 7. What relations does God sustain towards us? God is our Creator, our Father, our Benefactor, and is such a Creator, Father, and Benefactor as deserves our highest love. 8. What reason for loving God is mentioned by John? The Apostle John says, "we love him because he first loved us."-1 John 4: 19. 9. Whence is a large portion of our knowledge concerning God and a future lfe derived? A large portion of our knowledge in respect to God and a future life is derived from the testimony of God. 10. Where do wefind the testimony of God? The testimony of God is found in the Bible. 11. Are we required to believe, without evidence, that the Bible is the word of God? We are not required to believe anything without 21 22 BIBLE-CLASS TEXT-BOOK OF ETHICS. evidence. There is abundant evidence that the Bible is the word of God. This being proved, it is reasonable to believe all that it contains, because it is imnpossible for God to lie. 12. Can we be required to believe anything which we cannot comprehend? The fact' that we may not be able fully to comprehend a proposition is no reason for not believing it, provided it rests on the testimony of God. 13. Can we be required to believe that which is absurd and self-contradictory? We cannot be required to believe anything that is absurd, or that is contrary to any well-established truth. 14. What is our duty in regard to the promises of God? It is our duty to exercise perfect reliance upon the promises of God. We know that he is true, and unchangeable, and omnipotent. Hence his promises will surely be performed. 15. What is the evil of distrusting God's promises? All distrust of God's promises dishonors him. It is practically charging him with falsehood. 16. Do we not sometimesfail to receive promised bless ings? Many of God's promises to us are conditional. If we fail to receive the blessings promised, it is because we fail to meet the required conditions. BIBLE-CLASS TEXT-BOOK OF ETHICS. 17. Are there men in whose character we have confidence? There are some men in whose character we have perfect confidence. 1. How should we feel in view of the character of God? We should have perfect confidence in God's character. This will cause us to feel perfectly sure that all he does is wise, and just, and good. 19. What is it to havefaith in God? To have confidence in God's character is to have faith in God. 20. Can faith and reason ever come in conflict with each other? Reason can never be opposed to faith, for faith is the most reasonable of all things. What is more reasonable than to believe what God says, to trust his promises, and to rely upon his character? 23 CHAPTER V. PRAYER-PENITENCE-SUBMISSION-A FORGIVING SPIRITOBJECTS OF PRAYER-THANKSGIVING. 1. Why is it our duty to pray to God? We are dependent upon God for life and all things. It is reasonable that a child who is dependent upon his father, should ask himn for the things he needs. 2. Has God commanded uits to pray? God has commanded us to pray, and has promised to answer our prayers. "Call unto me, and I will answer thee."Jer. 33: 3. "Ask and ye shall receive, seek and ye shall find, knock and it shall be opened unto you."-Matt. 7: 7. 3. What is one of the conditions of acceptable prayer? We are to pray, believing that we shall be heard if we "ask according to his will."-1 John 5: 14. 4. Is it reasonable to suppose that the All-wise Ruler will be influenced by the prayer of a weak and sinful mortal? The question whether God is influenced by prayer is settled by his own word. Hie has declared that he will answer prayer-that the effectual, fervent prayer of the righteous availeth much. Hence, all supposi BIBLE-CLASS TEXT-BOOK OF ETHICS. tions respecting the reasonableness of the fact, are out of place. 5. Ifprayer causes God to do what he would not otherwise do, does it not render him changeable? The unchangeableness of God relates to his character. His character is unchangeable. He always acts on the same holy principles. He does to-day what he did not do yesterday, but there is no change in the principles on which he acts. 6. Does God need information as to our wants? God does not require us to pray because he needs information as to our wants: "Your Heavenly Father knoweth that ye have need of these things" It is his pleasure to supply our wants in answer to prayer. 7. Mention an example of the efficacy of prayer. "Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again and the heaven gave rain, and the earth brought forth her fruit."-James 5: 17. 8. Is there abundant testimony to the efficacy of prayer? Many persons in all ages, have, from their own experience, borne testimony to the fact that God hears and answers prayer. 9. What does prayer inr,olve? Prayer involves the duty of penitence. Prayer must be accompanied by penitence and confession. 3 25 BIBLE-OLASS TEXT-BOOK OF ETHICS. 10. What is the ground of the duty of penitence? God commands "all men everywhere to repent."Acts 17: 30. It is reasonable we should repent; we have all sinned, and ought to be sorry for our sins. 11. Is sorrow for sin repenlance? True repentance is such a sorrow for sin as makes the subject desire to avoid all sin in future. 12. May not the fear of punishment, or remorse of conscience, be mistaken for repentance? Fear of punishment is not repentance. Remorse of conscience is not repentance. Sorrow for sin for its own sake, and because committed against God, accompanied with a desire to avoid sin altogether, is repentance. 13. Give an illustration of repentance. A child has disobeyed the commands and injured the feelings of his father. He is sincerely sorry for it, and earnestly desires forgiveness, and fully purposes never to repeat the act of disobedience. That child is penitent. When we have similar feelings towards our Heavenly Father, we are penitent. 14. Does penitence atone for sin? Penitence does not merit forgiveness, but is the re q quired and appropriate condition of forgiveness. If a man has done wrong and is not sorry for it, and has no desire to avoid repeating it, there is no propriety in his asking for pardon. 15. In praying, mutst we believe that the specific thing asked for will be given. 26 BIBLE-CLASS TEXT-BOOK OF ETHICS. We must pray with a submissive spirit. God knows what is best for us, and we should always ask in submission to his better knowledge. WVe should desire nothing which he does not think it is best for us to have. 16. Mention an essential condition of acceptable prayer. It is our duty to pray with a forgiving spirit. Christ says, "If ye forgive not men their trespasses, neither will your Father forgive your trespasses."Matt. 6: 15. 17. Does a forgiving spirit require us to relinquish our rights? A forgiving spirit is not inconsistent with a just regard to our rights of person and property, and the enforcement of the laws of the land. 18. What should we prayfor? It is our duty to pray for the pardon of our sins, for wisdom and strength to do the will of God, for the blessing of God upon our enterprises and labors, for the happiness and prosperity of others, and for the extension of God's kingdom. The Apostle directs that prayer should be offered in connection with everything that concerns us. "Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God." Philip. 4: 6. 19. Should we prayfor the Holy Spirit? The Holy Spirit is represented as a teacher, comforter, inspirer of love to God and of prayer, and 27 28 BIBLE-CLASS TEXT-BOOK OF ETHICS. sanctifier of the soul. The gift of the Spirit thus includes the greatest of blessings. 20. Is this gift promised to men? This gift is promised to those who desire it. "If ye, being evil, know how to give good gifts to your children, how much more shall your heavenly Father give the Holy Spirit to them who ask him."-Luke 11: 13. 21. TWhat should always be connected with prayer? The Apostle tells us to make known our requests to God by prayer and supplication with thankcsgiving. Thanksgiving is the appropriate expression of gratitude. That we should be grateful for benefits received is a self-evident truth. 22. For what should we render thanks? The Apostle directs us to give "thanks always for all things unto God and the Father, in the name of the Lord Jesus Christ." Eph. 5: 20. 23. What is God's greatest gift to man? Christ is God's unspeakable gift, which demands our highest gratitude. 24. What is connected with thanksgiving? Praise is connected with thanksgiving. Injunctions to praise are very numerous in the Bible. CHAPTER VI. ADVANTAGES OF THE STUDY OF THE BIBLE. 1. Why is it our duty to study the word of God? God has written a book for our benefit. Hence, it is our duty to study it, and to seek to derive from it all the benefit it was intended to convey. 2. WhIat peculiar knowledge does the word of God give us? The Bible makes known to us truths concerning God, which we could never learn from nature, nor from the highest exercise of reason. 3. Mention some of these truths. The Bible assures us that God is just, and good, and merciful; makes known to us the way in which pardon can be obtained; it also makes known to us a future life, and the preparation needed for that life. 4. Does not nature teach that God is just, and good, and merciful? The teachings of nature are not uniform. We see many examples of justice and goodness, and we often see what looks like a want of justice and goodness. In order that we maybe sure that a man is perfectly just, all his actions must be just. If some of his actions 40 3, 30 BIBLE-CLASS TEXT-BOOK OF ETHICS. are just, and some are unjust, we cannot conclude that he is a perfectly just manil. If some of his actions seem to be unjust, that unfavorable seeming must be removed, before we can conclude that he is perfectly just. 5. State another reason why the Bible should be studied. The Bible should be studied because it has a tendeucy to develop and purify all our powers. 6. Does the study of the Bible improve our intellectual powers? It is a mistake to suppose that the Bible tends to improve our moral powers only. It has a tendency to improve our'intellectual and social, as well as our moral powers. 7. How are our powers improved? All our powers are improved by exercise. The Bible has a tendency to exercise all our powers, and hence, to improve them. 8. What books are most profitablefor study? The books which are most profitable for study, are not those which convey the largest amount of information, but those which are instinct with power. In studying the work of a superior mind, the mind of the student comes in contact with the mind of the writer, and receives a portion of his power. 9. With what mind does the student of the Bible come in contact? In studying the Bible the mind comes in contact with the Divine mind. If to bring the mind in con a BIBLE-CLASS TEXT-BOOK OF ETHICS. tact with a powerful human mind be productive of benefit, much greater benefit must result from bringing it in contact with the Divine mind. 10. What is the great object of the Bible? The great object of the Bible is to restore the soul to its original perfection. That the soul may be perfect, all its powers must be fully developed. 11. Does the study of the Bible develop the power of perceiving and enjoying beauty? There are in the Bible many passages of unequalled beauty and sublimity, the study of which furnishes exercise to that power. 12. Does the study of the Bible develop the imagination? The imagery of some of the Hebrew prophets, and the visions of St. John in the Revelation, furnish the highest exercise to the imagination. 13. What effect has the study of the Bible on the affections? The Bible is adapted to purify and exalt our affections. It makes the exercise of love pervade all our duties. It sets before our affections an object of perfect loveliness in the character of our Heavenly Father. 14. What is the Bible perfectly adapted to form? Tile Bible is perfectly adapted to form wisdom, strength, and beauty of character-to render us perfect men in Christ Jesus. 15. TWhat rules of interpretation should be used in studying the Bible? The Bible should be studied with reverence, but the 31 32 BIBLE-CLASS TEXT-BOOK OF ETHICS. same rules of interpretation should be applied to it as to other books. We are to search the Scriptures. To honest and vigorous exercise of mind there should be added prayer for divine illuination. 16. What is the relation between the doctrines and the precepts of the Bible? The doctrines of the Bible are to its precepts what the principles of arithmetic are to its practical rules. The doctrines are the principles whence the precepts are drawn. 17. What should accompany the study of the Bible? Devout meditation and prayer should accompany the study of the Bible. That its truths may be influential in directing our actions and moulding our characters, the attention of the mind must be long and stehdily directed to them. CHAPTER VII. CULTURE AND CARE OF THE BODY-LAWFUL RELAX ATIONS-S ELF-DEFENCE. 1. Of what is man composed? Man is composed of body and mind. 2. What may be said of their connection? They are mysteriously united, and exert a reciprocal influence on each other. 3. Illustrate. A feeble and diseased body often enfeebles the action of the mind. A disordered mind often produces bodily disease. 4. What is the body? The body is the instrument of the mind. If the instrument is out of order, the skill of the agent may be lost. 5. What is the inference from this fact? It is our duty to bestow care and culture upon the body as well as upon the mind. 6. What should we do to this end? We should acquire a knowledge of the structure of our bodies and of the laws of health; that is, the rules we should follow in order to avoid disease. 7. How are our bodily powers developed? Our bodily powers are developed by exercise. 34 BIBLE-CLASS TEXT-BOOK OF ETHICS. Hence it is our duty to form habits of activity and industry. 8. What may be said of excessive industry? Excessive industry is wrong; for it uses up the staple of life before the time. 9. What is it our duty to avoid? It is our duty to avoid all intemperance in eating and drinking. All excess in eating and drinking tends to injure the health, and enfeeble the mind. All injurious articles of food and drink should be avoided. Duty requires the moderate use of useful and lawful things, and entire abstinence from hurtful and unlawful things. 10. How does it appear that it is wrong for one to injure his healtlk? Health is necessary to a discharge of the duties of life. We have no right to incapacitate ourselves for performing the duties of life. 11. What amusements are to be avoided? It is our duty to avoid such amusements as are injurious to health and morals. 12. Are there legitimate amusements? The mind cannot endure long-continued vigorous exertion without relaxation. Hence there are legitimate amusements. 13. What does the example of Christ authorize? The perfect example of Christ authorizes us to be present at the marriage-feast and at the hospitable board. But lawful amusements and enjoyments may be indulged in to excess. BIBLE-CLASS TEXT-BOOK OF ETHICS. 14. Does God prohibit anything that will promote our happiness? God prohibits those things only which are injurious to ourselves or to others. 15. What is to be done in case of sickness? When we are ill, it is our duty to hare recourse to prescriptions of men of science and skill, and not to those of quacks and impostors. 16. Whal is our duty in regard to life? We have no right to do anything that shall needlessly put our lives in peril. 17. Suppose our life is threatened by lawless violence? If a lawless attempt be made to take our life, it is lawful to defend it, even at the expense of the life of our assailant. 18. Does not Christ teach the doctrine of non-resist ance? When Christ said, "Whosoever shall smite thee on thy right cheek, turn to him the other also," he did not mean to forbid self-defence, or an appeal to the protection of the laws. He meant to inculcate a forbearing spirit, and to forbid a retaliatory spirit. To forbid self-defence, when the emergency requires it, and to forbid efforts to bring the violators of law to just punishment, would be to give society over to the wicked-would authorize anarchy. 19. Is it not sometimes our duty to suffer wrong? Christ's example teaches us that it is sometimes our duty silently to suffer wrong, and to "commit our cause to Him who judgeth righteously,'" 35 CHIAPTER VIII. DISCIPLINE AND DEVELoPMIENT OF MIND-SELF CONTROL. 1. What is our duty with reference to our minds? It is our duty to develop and discipline our minds, so that they may be efficient instruments for perform ing the work given us to do. Every one sees that it would not be right for us to dwarf our bodies or par alize our limbs, so that they would be unfit to per form their functions. On the same principle it would not be right for us to dwarf our minds. 2. How are our mental powers developed.2 Our mental like our bodily powers are developed by exercise. 3. What kind of exercise is necessary? Vigorous, systematic and continuous mental exercise is necessary for the best development of the mental powers. 4. What is the object of education? The object of education is not merely to acquire knowledge but to develop power. One may have a great deal of knowledge but very little mental power. 5. When is knowledge power? Knowledge is power only as it prompts to exertion, ad gives a right direction to exertion, BIBLE-CLASS TEXT-BOOK OF ETHICS. 6. What can the teacher do? He can tell men how they can develop and discipline their minds. He cannot educate any one. Every one must educate himself if he is educated at all. 7. Is it the duty of all men to bestow the same degree of cutlture upon their minds? The degree of culture which each one is under obligation to bestow upon his mind must be determined by the circumstances in which he is placed. 8. Show that it is outr duty to train our minds to perceive truth clearly 2 Man was made to act wisely. Action from false principles and erroneous views cannot be wise action. Action can be wise only as it is in accordance with truth. Hence we should be able to perceive truth. 9. On what subjects is it our duty to acquire accurate knowledge? It is our duty to acquire accurate knowledge, so far as is possible, on all subjects in relation to which we are called to act. 10. Suppose we cannot acquire positive knowledge on the subject? Where positive knowledge cannot be acquired, it is our duty to form as accurate opinions as possible. 11. What connection is there between our opinions and actions? Our. action in relation to a given subject will, if we act as rational beings, be determined by our knowledge or our opinions in relation to that subject. 4 87 38 BIBLE-CLASS TEXT-BOOK OF ETHICS. 12. Are we responsiblefor our opinions? If we are responsible for our actions, we are responsible for the opinions that determine the character of our actions. 13. Show thlat it is our duly to acquire accurate knowledge on religious subjects. There is the same connection between knowledge and action in relation to religion, that there is in relation to other subjects. 14. Suppose a man is perfectly sincere in an erroneous belief, and acts in accordance with -it; will not his action be accepted as right? If a debtor, intending to pay a debt, hands the money to the wrong man, he has not discharged his debt, however sincere he may be in thinking he has discharged it. Thinking a thing to be true does not make it true, and thinking a thing to be right does not make it right. 15. Why is correct religious knowledge important? Correct religious knowledge is important as a directory of religious duty. 16. WVhy should we strive to deliver our minds from prejudice? Prejudice interferes with the accurate perception of truth. If we have a prejudice in favor of a proposition, we believe it on very slight evidence. If we have a prejudice against a person, we readily believe a statement to his disadvantage. BIBLE-CLASS TEXT-BOOK OF ETHICS. 17. Is it easy to overcome our prejudices? To free our mind from the influence of every prejudice, is a difficult task. It must be done, or we cannot have accurate perceptions of truth and duty. 18. What is our duty in relation to beauty? It is our duty to train our minds to perceive and enjoy beauty. God has given us power to perceive and enjoy beauty, and has scattered it profusely throughout his works. To turn away from it with indifference, is to treat him with disrespect. 19. What mistake should be avoided? The love of beauty is not the love of holiness, and must not be mistaken for it. The worship of beauty must not be substituted for the worship of God. 20. What is the tendency of religion? True religion has a tendency to form a beautiful character. If it fails to do so, the fault is in the subject. 21. Why is it our duty to control and subjugate our tempers? The excitement of passion renders clear perception and sound judgment impossible. Anger interferes with the performance of all our duties. The Apostle commands us to "lay aside all anger." 22. How can we control our tempers? We can control our tempers by constantly trying to do it. The reason why some persons have no control over their tempers, is found in the fact that they do not try to have any control. 39 40 BIBLE-CLASS TEXT-BOOK OF ETHICS. 23. Can we always prevent the rising of tetper? We may not be able to prevent the rising of temper, but we can avoid giving any expression to it. WVhen anger prompts us to utter harsh words, we can keep our lips firmly closed. Refusing to give expression to a feeling, causes it to decay. 24. Is it ever right to be angry? The Bible says, "Be ye angry and sin not." This would indicate that there is a kind of anger which is not sinful. God is angry with the wicked. By this is meant His holy disapprobation of sin-His righteous indignation at wrong-doing. 25. What is our duty with respect lo otur appetites? Our appetites were given us for certain purposes. They are to be kept within the limits they were designed to occupy. Within those limits they are sources of lawful enjoyment. Paul said, I keep my body under and bring it in subjection. 26. How should our passions be regulated? All our passions should be under the control of reason and conscience, that is, they should be exercised only when it is reasonable and right for them to be exercised. Just in proportion as one is under the dominion of his passions, he approximates to the brute creation. CHAPTER IX. REGULATION OF OUR DESIRES. 1. What are the im?nmediate causes of action? Our desires are the immediate causes of our actions. We never act unless we have a desire to do so. 2. Do we not sometimes do what we do not desire to do? We may do that which, in itself considered, we do not desire to do. The cause of our doing it may be a desire to avoid the consequences of not doing it. A child may not desire to go to school, yet he goes, being led to do so by a desire to avoid the punishment that would follow his failure to go. 3. What distinction may be made with respect to our desires? Some of our desires are original, and some are acquired. 4. What are our original desires? Our original desires are those which were implanted in our nature by God-or, rather, they are a part of our nature as it came from the hand of God. 5. Arc they common to all men? They are felt, though in different degrees of strength, by all men. 6. Are our original desires r?ght, that is, virtuous? They are right when properly exercised. They may 4* 42 BIBLE-CLASS TEXT-BOOK OF ETHICS. be perverted, and may lead us to use wrong means for their gratification. In such cases they become wrong. 7. What are some of our original desires? The desire of knowledge, the desire of society, the desire of property, are original desires. 8. What is the moral character of our acquired desires? Some of our acquired desires are right, and others wrong. 9. Show that it is our duty to cherish the desire for knowledge? The fact that God has given us the desire for knowledge, and the capacity for knowing, and spread before us objects of knowledge, is proof that we ought to seek the gratification of that desire. 10. What kind of knowledge is it our duty to acquire? We should seek to acquire useful knowledge. We are not to indulge an idle curiosity. Some spend their lives in searching for knowledge which, when found, is of no use to them or to others. 11. How extensive is the range of uscfal knowledge? Useful knowledge is not confined to facts capable of application to the ordinary pursuits of life. Whatever tends to expand, elevate, strengthen, and purify the soul is useful. 12. What knowledge should be avoided? There are knowledges which are injurious and debasing. We should not willingly increase our knowledge of evil. BIBLE-CLASS TEXT-BOOK OF ETHICS. 13. How should the desire of society be regulated? The desire of society should not lead us to associate with men simply to avoid solitude, or to pass away the time. We should seek the society of those whose influence will be beneficial 14. Are we to have no intercourse with the wicked? We are not to separate ourselves from the wicked on the pharasaic principle, Stand by, I am holier than thou. We are to follow Christ's example of mingling with all classes of men, for the purpose of doing them good. But when we would indulge the desire of society, we should select as our companions "the excellent of the earth." Our characters become like the characters of our intimate associates. 15. What does the desire of property indicate? The desire of property, connected with the fact that God has provided abundant means for its gratification, shows that it is God's will that wealth should be produced. 16. In what way is it lawful to gratify the desire for wealth.2 It is lawful to gratify this desire bythe use of just and honorable means. This desire must always be subordinate to the desire of pleasing God, and doing his will. "Seek ye first the kingdom of God and his righteousness." 17. What is avarice? The desire of property indulged to excess constitutes avarice-one of the meanest of vices. 18. How long may a man continue to accumulate property? A man may continue to accumulate property so long 43 44 BIBLE-CLASS TEXT-BOOK OF ETHICS. as he conducts his operations wisely and with strict integTit,y. So long as he pursues such a course, he will benefit others by his operations, and he may benefit himself so long as in so doing he benefits others. 19. What did Christ teach by the remark, that it is easier for a camel lo pass through the eye of a needle than for a rich man to enter the kingdom of heaven? Christ taught the great difficulty, not the impossibility, of the rich man's salvation. 20. In what way is it right to seek the esteem of men? It is right to seek the esteem of others by rendering ourselves worthy of esteem. It is not right to seek it in any other way. 21. What evil may follow the excessive indulgence of this desire? When the desire for esteem becomes excessive, it causes its subjects to love the praise of men more than the praise of God. 22. WI'at is the effect of the desire of excellence? The direct tendency of the desire of excellence, when rightly directed, is to our improvement. 23. Does it not lead to emnulalion? It leads to emulation, but emulation is not necessarily an evil. Paul appealed to this principle when he was making pecuniary collections for the chLurch at Jerusalem. 24. Is the desire of distinction lawful? It is lawful to seek for distinction by the use of honorable means. BIBLE-CLASS TEXT-BOOK OF ETHICS. 25. To what may the desire of distinction lead? When not properly regulated, the desire of distinction may lead to jealousy and envy. ~6. What is the effect of jealousy and envy? When the soul is under the dominion of jealousy and envy, all the nobler feelings decay. 27. How may we guard against envy? We can guard against envy, by being careful to exercise generous justice towards those who are liable to become objects of envy to us. 28. For what end may power be sought? It is not lawful to desire power for its own sake, or as an end. We are commanded to be strong in the Lord-strong to do the work he would have us to do. 29. Is ambition lawful? The answer to the question, is ambition lawful, depends upon the definition given to the term. Ambition, as commonly understood, implies such a desire of advancement as may lead to the use of improper measures for its attainment. 30. What does the desirefor happiness indicate? The desire for happiness indicates that it is our duty to be happy. 31. In what way is it our duty to be happy? It is our duty to be happy in the way God has appointed. Happiness is the incidental result of making the performance of God's will the object of life. 32. What is God's will as laid down in the Bible? God's will is a directory for the attainment of hap piness. 45 CHAPTER X. CULTURE OF THE DO3IESTIC AFFECTIONS. 1. What is our duly with reference to our affections? It is our duty to develop and exercise our affections, according to the design of him who made them a part of our nature. 2. Are all men endowed with equal capacities for affection? Men differ in capacity for feeling, as well as in capacity for thinking. 3. What is our duty to our parents? It is our duty to love, reverence, and obey our parents. 4. What is the ground of these duties? The tenderness and care that watched over our infancy, and ministered to the wants of our later years, call for love and gratitude in return. Thus, the duty of blended love and gratitude, springs from the relation we sustain to our parents, and from the benefits bestowed by them. 5. Is not love to parents natural and spontaneous? Love to parents is natural and spontaneous, but it requires cultivation, as do all our capacities. BIBLE-CLASS TEXT-BOOK OF ETHICS. 6. What is the teaching of Scripture on this subject? The Scriptures say, "Honor thy father and thy mnother."-Ex. 20: 12. "Children, obey your parents in the Lord, for this is right."-Eph. 6: 1. We are thus always to treat our parents with marked respect, and to obey them in all things which are according to the will of God. 7. What change takes place in the obligations of the child, when he becomes of age? lVhen the child becomes of age, he is no longer under the authoritative control of the parent, but the obligation to love and honor him remains. If the parent is in need of assistance, it is the duty of the child to furnish that assistance if it be within his power. God wills that children should "requite their parents."-1 Tim. 5: 4. When the feebleness of old age arrives, they should receive from their children the tenderness and care which they themselves received in infancy and childhood. 8. Have all parents a claim to be loved with the same degree of affection? The affection of a child for his parent must, of necessity, be modified by the character and conduct of the parent. A kind and loving parent receives more love than a harsh and unfeeling one. 9. What is the duty of brothers and sisters? It is the duty of brothers and sisters to cherish an affectionate regard-for each other, and to labor to promote each other's improvement and happiness. 47 48 BIBLE-CLASS TEXT-BOOK OF ETHICS. 10. Show the importance of courtesy. Affection depends, in a measure at least, for its continuance, upon courtesy. Hence, the members of the family should always observe the forms of courtesy. Constant familiarity has a tendency to cause a neglect of those forms of courtesy, which are intimately connected with the continuance of affection and growth in refinement. 11. What should be carfully guarded against in the family? All tendency to envy, jealousy, and suspicion should be carefiully guarded against by all the members of the family circle. In that circle, the law of love should be the supreme law. 12. What is the duty of parents? It is the duty of parents to love, cherish, and provide for the wants and education of their children. To the obligations of duty, God has added the prompting of instinctive and strong affection. It is their duty to purify and strengthen that affection. 13. What is the duty of parents with reference to education? It is the duty of parents to educate their children in the knowledge of God and of duty. All parents are bound to bring up their children "in the nurture and admonition of the Lord."-Eph. 6: 4. 14. How far is it the duty of parents to provide for the intellectual and social education of their children? The extent to which intellectual and social culture is to be carried, must be determined by the cir BIBLE-CLASS TEXT-BOOK OF ETHICS. cuimstances of the parent and the capacity of the child. 15. What should be the example of parents? It is the duty of parents to teach by example as well as by precept. Parental example is more powerful than parental precepts. 16. What is the duty of parents with reference to home? Parents should strive to make home pleasant to their children. Children seldom fall into vicious and irregular habits when they have a happy home. 17. What is the great want of the young heart? The great want of the young heart is sympathy. To their parents, above all others, they have a right to look for sympathy. 18. Whatfurther duty may be mentioned? It is the duty of parents to shield their children, as much as possible, from evil influences. They should not, for the sake of worldly advantages, expose them to influences unfavorable to the formation of a virtuous and manly character. 19. What is the highestform of human affection? The affection which leads to the formation of the marriage relation, is the highest form of human affection. This relation is the most intimate of earthly relations.-Matt. 19: 5. 20. /What are the duties of husbands and wives? It is the duty of the husband to love his wife with paramount affection, and to make her happiness his first care. It is the duty of the wife to reciprocate his 5 49 50 BIBLE-CLASS TEXT-BOOK' OF ETHICS. affection, and to acknowledge him as her head.-Eph. 5: 23. 21. Whiat is our duty with respect tofriendship? It is our duty to select our friends wisely, since they will, Qf necessity, exert a strong influence over us. We should cherish for them an unselfish affection; for friendship is true only so far as it is disinterested. 22. What are the highest acts of friendship? The highest acts of friendship are those which are adapted to render the character of one's friend more perfect. It is related of Jonathan, in the most beautiful instance of friendship ever put on record, that he went to David in the wood, and strengthened his hand in God.-1. Sam. 23: 16. To promote one's spiritual perfection is the highest act of fiendship. CHAPTER XI. DUTIES OF BFNEVOLENCE. 1. What does the law of benevolence require? The law of benevolence requires us to "do good to all men" as we have opportunity.-Gal. 6: 10. 2. What spirit should we cultivate? We should cultivate a benevolent spirit in opposition to a selfish spirit. Self-love, or the natural desire for happiness, easily degenerates into selfishness. 3. What is true benevolence? True sympathy followed by wise action is true benevolence. 4. For whom should we cherish sympathy? We should cherish sympathy for those who suffer. This is done by turning our attention to objects adapted to awaken sympathy. 5. Why is there so little apparent feeling for distress? One reason why there is so little apparent feeling is that attention is not fixed on cases of distress. Men are absorbed in their own pursuits, and do not feel for others becauese they do not think of them. 6. Is merefeeling all that is required of us? Our sympathies must be carried out in action. It is not enough that we feel compassion for those who sufer; we must relieve them so far as we have the power. 3. 52 BIBLE-CLASS TEXT-BOOK OF ETHICS. 7. Is our benevolence to be confined to those who are in distress? We should cherish an interest in the welfare of all. They are the children of our common Father, and hence we should feel interested in their happiness. 8. To whom do we owe our first duties? Our first duties are to those with whom we are most intimately connected-those of our own household. We are also under obligation to do good to our neighbors. 9. Who are our neighbors? Christ defines our neighbors to be those who need our aid. Disinterested benevolence, though not the sum of all duty, is a very important duty. 10. Are we to help all who ask for help? Indiscriminate almsgiving is not a duty. "Give to every man that asketh of thee" (Luke 6: 30), is not to be understood literally. Men are not to be supported in idleness. It is our duty to give to the poor, not to impostors. 11. What is the declaration of the Apostle? The Apostle declares that if a man will "not work, neither shall he eat." Those who by their industry can supply their wants, have no claims upon our charity. 12. What is the best method of helping men? The best method of helping men is to help them to help themselves. 13. What effect does ingratitude have on our obligation to bestow aid? The fact that we have bestowed aid on the unwor BIBLE-CLASS TEXT-BOOK OF ETHICS. thy and ungrateful, does not affect our obligation to bestow aid upon the deserving poor. Our Heavenly Father does not withhold from us his daily bounties because we fail to exercise suitable gratitude. 14. What is our duty to the ignorant? It is our duty to instruct the ignorant, and to endeavor to reclaim the erring. To benefit the soul is a greater work than to benefit the body. 15. What is the most efficient means of promoting men's happiness'? Experience has shown that to bring individuals and communities under the controlling influence of religious principle is the most efficient means of promoting their prosperity and happiness. We have seen intemperate and otherwise immoral men, transformed into virtuous and usefiil citizens, by the power of the Gospel. 16. Whatfurther does the law of benevolence require? The law of benevolence requires us to do good to those who hate us. The reason of this lies partly in the fact that such a course has a greater tendency to disarm hatred than has force. 17. Explain what is meant by loving our enemies. It is our duty to love our enemies that is, we should be free from all malignant feeling toward them, and should desire to see them delivered from their enmity, and made happy. 18. Is it required that we should love them as we love the virtuous and lovely? It is required that we should cherish towards our 5* 53 BIBLE-CLASS TEXT-BOOK OF ETHICS. enemies a compassionate, forgiving and benevolent spirit. We should follow in this, as in other things, the example of the Saviour. 19. Whatfurther does the law of benevolence require? We should practice self-denial for the sake of others. In order to do good to others, it is often necessary to deny ourselves enjoyments which would otherwise be lawful. "If any man will come after me, let him deny himself, and take up his cross, and follow me."-MIatt. 16: 24. 20. Does sel-denial, rightly understood, interfere with our happiness? It is a mistake to suppose that self-denial interferes with or lessens our happiness. Those are the happiest who do the most towards making others happy. 21. What kind of self-denial must be practised. The self-denial practised must be the self-denial required by duty, not the self-denial of asceticism. 22. How much self-denial must we practice? The amount of self-denial one may be required to practice, must be determined by the circumstances in which he is placed. 23. What does benevolence require as to cheerfulness? The law of benevolence requires us to cultivate a cheerful disposition. Cheerfulness promotes the happiness of those with whom we associate. A gloomy, desponding man throws a chill over every circle he enters. 24. How may we cultivate a cheerful disposition? We may cultivate a cheerfil! disposition, 1. By 54 BIBLE-CLASS TEXT-BOOK OF ETHICS. keeping a good conscience. 2. By fixing our attention on subjects adapted to introduce cheerful thoughts. 3. By active efforts to do good. 4. By viewing things as they are, and by entertaining right views of God's providential government. No one need'be desponding who has a Father pledged to supply all his wants, and who has declared that all things shall work together for his good.-Rom. 8: 28. 25. What does benevolence r2equire as to manners? Benevolence requires us to cultivate kind and courteous manners. Many upright and kind-hearted men give pain by their unrefined and uncourteous manners. 26. If our feelings are right, is the manner of much importance? Our duty is to have kind feelings, and to give to them their appropriate expression. We do our duty'when we have right feelings rightly expressed. The apostolic injunction is, " Be courteous."-l Pet. 3: 8. 27. How does benevolence require us to treat animals? Some animals are given to us as servants. They should be treated kindly. Pain may be inflicted only when it is necessary to keep them in due subjection. To visit on them the outburst of anger, in consequence of their following the promptings of their nature, is cruelly unjust. Some animals are given us for food. Their lives should be rendered comfortable, and death inflicted upon them with as little pain as possible. Noxious animals may lawfully be destroyed, but on what principle can harmless- ones be destrdyed for mere amusement? 55 CHAPTER XII. DUTIES OF JUSTICE. 1. Why is it our duty to be just? That justice ought to be done, is a self-evident truth. Justice requires us to respect the right of property. 2. How may men become lawfully possessed of property? Men may acquire a right to property by labor. That which is wholly the product of one's labor, belongs to him. The law secures this right, but does not originate it. The law may modify it. 3. Mention another way in which men may become possessed of property. Property may be acquired by appropriation: the fruit growing on an uninhabited and unappropriated island belongs to those who may see fit to gather it. 4. To whom do thefish of the ocean belong? The fish of the ocean, before they are caught, belong to no one. When caught, they are the property of the captor. 5. How may the right of property be violated? The right of property may be violated by robbery, theft, and fraud. BIBLE-CLASS TEXT-BOOK OF ETHICS. 6. In what tr?ansactioits do frauds most frequently take place? Frauds most frequently take place in the operations of buying and selling. 7. What is the duty of the seller? It is the duty of the seller to make known to- the purchaser the real quality and condition of the article offered for sale. 8. M3[ention a second duty of the seller. It is the duty of the seller not to take advantage of a man's ignorance, and sell him an article less valuable than the one called for. It often happens that the buyer is not a judge of the goods he is about to purchase. If the seller sells him the second for the first quality, he cheats him to the amount of the difference in value between the first and second qualities. 9. Mention a third duty. It is the duty of the seller not to take advantage of the necessities of the buyer, and exact a higher price for the goods sold. In such cases the buyer consents to give the price asked under compulsion, just as the traveller consents to part with his purse to the highwayman. 10. Mention a fourth duty. It is the duty of the seller to avoid making a false impression upon the mind of the buyer in regard to the condition of the market. If the buyer is led to believe there is a scarcity in the market when there is not, he may be defrauded in his bargain, 57 58 BIBLE-CLASS TEXT-BOOK OF ETHICS. 11. Mention a fifth duty. It is the duty of the seller not to sell adulterated articles, knowing them to be such, when the buyer thinks they are pure. 12. Is not the adulterating process said to be usually praclised? The universality of a fact does not change its moral character. 13. Mention a sixth duly. It is the duty of the seller to have exact weights and measures, and to know that the quantity sold is actually delivered. 14. Suppose there is a rise of price in the market? If a merchant has goods in his possession, and the price rises in the market, he is justified in advancing his price in proportion to the lrise. If the price falls, he is compelled to make a corresponding deduction, or fail to sell. 15. Has one a right to secure a monopoly of a commodity, in order to raise the price higher than it would be if there was a competition between sellers? A man has a right to purchase as much of any commodity in market as he chooses. The rectitude of his conduct depends on the use he makes of his purchase. If, after having purchased all the market contains, he exacts a higher price than the article would command in a fair market, he takes advantage of a necessity created by his own voluntary act. BIBLE-CLASS TEXT-BOOK OF ETHICS. 16. Suppose a merchant imports an article, and for a time, has a monopoly. Another merchant begins to import the same article: may theformer at once sell the article at a price lower thani it cost to produce it —his previous high profits enabling him to do so? Wilfully to destroy the property of another, in order to- preserve a monopoly, does not differ in principle from sinking the steamboats of a rival line. 17. Suppose a merchant knows that on the morrow a large quantity of an article will reach the market and reduce the price; is he at liberty to conceal his knowledge, and sell his stock at the market price of the day? A man may use the advantage which his superior enterprise and skill in acquiring knowledge gives him. In regard to the case supposed, it is doubtful whether a rule can be laid down that would apply in every case. If a man may conceal his knowledge, he has no right to throw any obstacles in the way of others obtaining the same knowledge. 18. What are the duties of the buyer? The duties of the buyer correspond to those of the seller. It is his duty to pay a fair price for the article, that is, to allow the seller to make a fair profit. 19. Has not the buyer a right to buy where he can buy the cheapest? He has a right to buy where he can buy the cheapest; but he has no right to endeavor to get an article below its real value. He has no right to deceive the seE-r as to the state of the marke+t, to induce him to 59 60 BIBLE-CLASS TEXT-BOOK OF ETHICS. lower his price. He has no right to take advantage of the necessity of the seller. 20. May we ever purchase goods at a price lower than their cost? When there is no fraud in the transaction, when no advantage is taken of the seller's necessity, and when' goods are lawfully sold by auction, there is nothing wrong in buying them at a price less than their cost or value. CHAPTER XIII. DUTIES OF THE EMPLOYER AND THE EMIPLOYED. 1. What is the duty of employers? The employer should treat the employed with exact justice. He should render a full equivalent for the services required, or, in other words, fair wages. He must not take advantage of the ignorance or the necessities of the laborer, and thus secure his services for less than their market value. 2. What will determine the rate of wages in a commuIzty? The rates of wages in a community will be determined by the wants and means of employers, and the number of candidates for employment. The matter will regulate itself, if there is no selfish and unprincipled interference with the natural course of things. 3. Are the actual rates of wages always equitable rates? The lowest possible wages that will secure labor are not always the wages that should be paid. Employers should render that "which is just and equal." 4. How much labor may be exacted? The employer should exact no more labor than is 6 62 BIBLE-CLASS TEXT-BOOK OF ETHICS. consistent with the health and well-being of the laborer. He has intellectual, social and moral wants to provide for. He has a right to be a man, and hence a right to the time necessary to that end. A brute may be required to labor all the time except that which is necessary for physical rest. But man is not a brute. 5. How far is the laborer under the control of his employer? The employer has no right to interfere with the exercise of the free will of the employed in relation to matters not included in the contract, and not conflicting with the law of right. He has no right to dictate where he shall make his purchases, how he ,shall vote, or what form of religious worship he shall adopt. 6. What does benevolence require of the employer? The employer should exercise kindness to those in his employment. The toil of the laborer can be sweetened by the sympathy of his employer. His burden may be lightened by acts of kindness easily performed. 7. What are the duties of the employed? Those employed should faithfully fulfil their contract with their employers. A contract to perform a certain amount of labor is as binding as a contract -to deliver a certain amount of goods. The laborer does not engage to give his time merely, but his time faithfully devoted to labor. BBLE- cA'S:- TEXT-BOOK OF ETHICS. 8. Mention another duty of the employed. The employed should have a regard for the interest of the employer. It is his interest that his employer should be prosperous. All laborers have an interest in the prosperity of capitalists. The greater the prosperity of capitalists, that is, the greater the amount of capital, the higher will be the wages of labor. "Thou shalt love thy neighbor as thyself," is a maxim of prudence as well as a law of benevolence. 9. Mention a duty respecting pretension to skill. Laborers should make no pretensions to skill which they do not possess. In many cases, those requiring their labor are not capable of judging, at the outset, whether they possess the requisite skill or not. 10. What is the duty of the physician? The physician should acquire the knowledge and skill nec'essary to the practice of the healing art. It is the duty of the physician to merit the confidence of the patient, since confidence is often one of the conditions of recovery. 11. What nmoral influence should the physician exert? The physician possesses peculiar facilities for exerting a moral influence on his patients. This is one of the talents committed to him, for the exercise of which he will have to render an account. 12. What is the duty of the lawyer? The lawyer should not undertake a case which he is -63 BIBLE-CLASS TEXT-D,OK OF ETHICS. not competent to manage. He must possess skill enough to do all that he undertakes to do. 13. What is the design of the profession of law? The profession of the law, like the law itself, is designed to subserve the ends of justice. It should not be perverted to the perpetration of injustice 14. May a lawyer defend one guilty of crime? The lawyer may defend one charged with crime, to the end that he may suffer no injustice-not that he may escape without punishment if he is guilty. The lawyer is to prove true to the interests of his client, but not at the expense of truth and justice. 15. What is the duty of the teacher? The teacher should acquire the qualifications for the high art he proposes to practice. He should not undertake to do what he is unqualified to do. 16. What should be the object of the teacher? The teacher should not merely seek to communicate knowledge, but to develop power. He should show his pupil what to do, and how to do it. He should strive to make him a seer. He should aid him in forming proper habits, and in making his mind what the Creator designed it to be. 17. What should he possess? The teacher should possess a character worthy of imitation. Teachers, as well as other men, influence by what they are more than by what they say. 64 BIBLE-CLASS TEXT-BOOK OF ETHICS. 18. What is the duty of the pupil? The pupil should cordially co-operate with the teacher. In many instances, the power of the teacher is in a great measure lost through the antagonistic attitude of the pupil. There should be co-operation, respect, affection, that the greatest benefit may result from the relation. 6* 65 CHAPITXER xIV. PERSONAL LIBERTY-CHARACTER-REPUTATION. 1. What liberty can a man claim, so far as his fellow men arc concerned? Man is at liberty to do as he pleases, provided he does not interfere with the rights of others. 2. May any man be deprived of this liberty? No man may be deprived of this liberty, unless he forfeit it by the commission of crime. Government may, on his being convicted of crime, deprive him of his liberty, but individuals maynot do it. 3. Can any one be compelled to act, not of his own free will, but according to the will of another? A man may act foolishly.and wickedly, but that does not authorize me to;compel him to act according to my will instead of his own. 4. May not the liberty of children be restrained? God has authorized the parent to restrain the liberty of his child, so far as may be necessary for his educational training. 5. What does justice to others require? Justice requires that we do no injury to' the char BIBLE-CLASS TEXT-BOOK OF ETHICS. acter of others. Character and reputation are distinct. 6. What is character? Character is the condition of one's soul. It is the sum of one's habits of thought, feeling, and action. 7. What is reputation 2 Reputation is the estimation in which one is held by others. 8. How may character be injured.? We may injure the character of others by our example. If our example leads any one to do wrong, an injury is thereby done to his character. We are responsible for our conscious and our unconscious in — fluence. 9. Mention another way in which character may be injured. We may injure a man's character by placing temptations before him. This is sometimes done in mere thoughtlessness, and sometimes for selfish and malig-' nant purposes. 10. Suppose one has wrong views of duty, should we lead him to act contrary to them? If a man's views of duty are erroneous, the effort should be to convince him of his errors; not to lead him to act contrary to his moral judgment. A great injury may thus be done to character. 11. Mention another way in which character may- be injured. - Those who circulate corrupting books and pictures 67 68 BIBLE-CLASS TEXT-BOOK OF ETIiCS. cause a ruin that cannot be measured. Corrupting appeals to the passions cannot be met by argument. Hence the law forbids them. 12. State further in what way character may be injured. The character may be injured by the inculcation of erroneous principles. He who leads another to adopt principles radically unsound on religious and moral subjects may do him irreparable injury. 13. What does justice require in regard to reputation? Justice forbids us to injure the reputation of others. All remarks adapted to injure the reputation of a man are unlawful, unless we are called to bear witness to the truth. 14. Suppose a man has more reputation than we think he deserves? A man's reputation is his property, and we have no right to attempt to lessen it, because we mnay think it undeserved. 15. What is our duty with respect to making public the faults of others? We have no right to make known the faults and failings of others, unless called upon to do so by duty to some individual or to the public. 16. Have we a right to ridicule others? We have no right to ridicule others; for, by thus holding them up to contempt, we injure their reputation and influence. BIBLE-CLASS TEXT-BOOK OF ETHICS. 17. What is slander? Slander is the utterance of falsehood respecting another, or the utterance of truth with a malicious intention. It is an act of cruel injustice. 18. What is God's law on the subject? "Thou shalt not bear false witness against thy neighbor."-Ex. 20: 16. 69 CHAPTER XV. DUTY OF VERACITY. 1. What is God's command as to veracity? God has commanded us to speak the truth and lie not.-Col. 3: 9. No duty is more insisted on in the Scriptures, than reverence for truth. 2. When is it our duty to speak the truth? It is our duty to speak the truth at all times, just as it is our duty to be honest at all times. Honesty is shown in small as well as in large matters, and so with veracity. 3. What fault is sometimes committed in this matter? Some are careful to speak the exact truth in relation to important matters, but are careless in their statements concerning what they deem unimportant matters. 4. Mention anotherfault connected with this matter. Some, without intending to depart from the truth, fall into habits of exaggeration, and of coloring their statements highly for the sake of effect. Such habits ought to be carefully avoided. 5. What is a falsehood or lie? A falsehood or lie is the utterance of an untruth with the intention to deceive. -BBLE-IAS ET~-BOOK OF ET-HICS. 6. May one be guilty of falsehood while ute t v hich is true??1 o A statement may be strictly true, and yet the terer may be guilty of falsehood. His intention may be to deceive. The impression designed to be conveyed may be false. 7. flay falsehood be committed by omission? A witness may make no statement but what is perfectly correct, and yet, by omitting a circumstance, his testimony may make an impression entirely adverse to the interests of truth and justice. Hence, the oath administered to a witness requires him to tell the whole truth. 8. May a falsehood be acted? A falsehood may be acted as well as spoken. When, by a movement or look, with the intention to deceive, -a false impression has been made upon the mind of any one;, falsehood has been committed as really as if the impression were made by spoken or written words. 9. Is the utterance or acting of a falsehood ever justifiable? The answer of this question depends upon the answer given to the question, Has a general fighting in a just cause a right to deceive an enemy? If he has a right to convey mis-information to the enemy, and if you have a right to deceive an assassin to save your life, then the utterance or acting of what is not true may sometimes be justifiable. Still, the real question is not whether falsehood is justifiable, but whether deceiving a public enemy or an assassin comes under 72 BIBLE-CLASS TEXT-BOOK OF ETHICS. the principle of falsehood whether misinformation given in such circumstances has the character of falsehood, any more than the killing of an assassin who attacks you has the character of murder. 10. Is it ever lawful to do evil that good may come. Never. It is never right to do wrong. 11. Suppose a man asks for information which he has no right to ask for, and that declining to answer would really give him the information desired? When on a certain occasion the Pharisees asked Christ a question designed to bring him into trouble, he stooped down and wrote on the ground as though he heard them not, and when they continued asking, he gave them an evasive reply. 12. Is it lawful to bear false witness for our neighbor? Bearing false witness for our neighbor is as truly a violation of the law of rectitude as bearing false witsness against him. ~ CHAPTER XVI. PROMISES AND OATHS. 1. What is our duty with respect to promises? All promises are to be faithfully kept. 2. Suppose the promise is a trifling, unimportant one? Failure to keep any promise, however trifling, exerts an injurious influence on our character, and tends to injure our reputation. 3. What advantage follows the faithful performance of promises? There is felt a profound respect for a man who always keeps his promises-always does what he says he will do. 4. In what sense is a promise to be performed? A promise is to be performed in the sense in which it was understood by the person to whom it was made, or at least, in the sense in which he had a right to understand it. 5. What promises are not binding? Promises obtained by fiaud are not binding. Suppose a man tells you he has saved the life of your intimate friend. In consideration of his alleged conduct, you promise to give him a sum of money on the morrow. In the mean time, you find out that his statement, which induced you to make the promise, is 7 74 BIBLE-CLASS TEXT-BOOK OF ETHICS. false. Your promise would not be binding. It was a conditional promise, and the condition was not fulfilled. 6. Is a promise extorted by violence obliqatory? Suppose a robber threatens your life, and spares you on your promise to send him a certain sum of money, are you under obligation to keep your promise? This ease seems to come under the some principle as the questions whether mis-information iray be given by an individual, or deception practised by a military officer. 7. Ought a promise to do wrong be performed? To say that a promise to do wrong is obligatory, is to say that it is right to do wrong. 8. What should be done in such a case? If a man has promised to do wrong, let him refrain from doing it, and repent of his' promise. 9. Suppose the performance of a promise is impossible? When the performance of a promise is impossible, the obligation ceases, provided the impossibility was not occasioned by the voluntary act of the party who made the promise. 10. What is an oath? An oath is a solemn promise to tell the truth, with an appeal to God as the witness of our sincerity. The violation of an oath is perjury. 11. WVhat is the opinion of some as to oaths? Some regard all judicial oaths as unlawful, because Christ said, "Swear not at all." BIBLE-CLASS TEXT-BOOK OF ETHICS, 12. What did Christ forbid by those words? Christ forbade profane swearing. That he did not intend to forbid judicial oaths is plain', from the fact that he allowed the High Priest to a(lhinuister to him an oath. "I adjure thee by the Living God" (Matt. 26: 63), was the Jewish form of the oath. Christ gave an affirmative answer, "Thou sayest it." We have also the example of God himself. "For when God made promise to Abraham, because he could swear by no greater he sware by himself."-H-eb. 6: 13. See also Deut. 6: 13. 13. How ought oaths to be taken? Oaths ought always to be taken with great reverence. They are required too frequently by our laws, and often on too unimportant occasions. The tendency of this is to lessen the reverence felt for the sanctity of an oath. 14. Suppose a man has conscientious scruples about taking a judicial oath? Those who have conscientious scruples with respect to taking a judicial oath, are permitted to make an affirmation. A judicial affirmation differs from an oath merely in form. 15. Who are prohibited from taking an oath as witniesses? By the common law of England, those who do not believe in God, and in a future state of reward and punishment, are excluded from bearing testimony in courts of justice. This provision of law does not prevail in all the States. 75 CHAPTER XVII. DUTIES OF CITIZENS. 1. What is the duty of all citizens? It is the duty of all citizens to entertain right views in relation to government. If they entertain erroneous views in regard to the origin, nature, and powers of government, they will entertain erroneous views of duty with respect to it. 2. Is government of human or of divine origin? Government is of divine origin. God has ordained that governments shall exist wherever men exist. 3. How does this appear? God has given men a social nature, which renders it necessary for them to live in society. In order that men may live in society, the law of justice must be observed, and there must be a power to restrain men from trespassing on the rights of others. Such a power is government. Government is necessary to the existence of society. As God wills the existence of society, he also wills the existence of government. 4. What do the Scriptures teach on the subject? The Bible recognises the divine origin of government, and the divine authority of magistrates. "The BIBLE-CLASS TEXT-BOOK OF ETHICS. powers that be are ordained of God. Whosoeverresisteth the power, resisteth the ordinance of God."Rom. 13: 2. 5. Do the Scriptures sanction the government of tyrants? The Bible teaches that the institution of government is of God, and that obedience is due to its commands as such. Men may pervert and abuse the institution of government, but the divine authority is not communicated to its perversions and abuses. 6. Who may determine the form of the government of a nation? The people determine the form of the government, but it is their duty to adopt such a form as will best secure justice. 7. May the people abolish all government if they choose? We have seen that it is God's will that there should be government, hence the people are under obligation to have government. Government is not an optional matter, any more than conscience is an optional matter. 8. What is the duty of obedience to government? It is the duty of all to render a prompt and willing obedience to the laws of the land. They are to obey the laws, not because it is profitable and prudent to do so, but because it is right. Paul says, "Put them in mind to be subject to principalities and powers, to obey magistrates."-Titus 3: 1. 7* 77 78 BIBLE-CLASS TEXT-BOOK OF ETHICS 9. Are there any limitations to our obediezee to law? When the law of the land is in conflict with the law of God it is not our duty to obey. "We ought to obey God rather than men."-Acts 5: 29. God's will is always right. 10. Do not some contend that in civil matters the law is to be our guide? Suppose the law should command us to worship idols, or to blaspheme God: would it be right for us to obey? The law can make obligatory things, which are in themselves indifferent, but the law cannot change moral distinctions. 11. Suppose a law is very unwise and unpopular but not in direct conflict with the law of God? Laws, however unwise and unpopular, if not in conflict with the divine law, should be obeyed until they are repealed. Instead of suffering them to remain as a dead letter on the statute books, they should be repealed. 12. Whatfurther is required of citizens with reference to the law? All citizens should give their moral, and, when legally required, their physical aid in the execution of the laws. 13. What is our duty with respect to magistrates? It is our duty to reverence government as an institution of God, and to respect magistrates as his ministers.-Rom. 13: 6. BIBLE-CLASS TEXT-BOOK OF ETHICS. 14. Suppose the magistrate is not worthy of personal respect? A magistrate may not be worthy of personal respect, still we should treat him with respect in consequence of his office. His faults should not be exaggerated; indeed, they should not be spoken of, unless it is necessary to the public good. 15. Why should we treat magistrates with respect? Because they are, as we have seen, God's ministers; and besides, the abuse of magistrates tends to lessen respect for government, and to weaken its power. 16. Do not the people make the magistrates? The power is ordained of God, and the people simply designate those who shall wield that power. 17. What is our duty with respect to theforms of law? It is our duty to cherish respect for the forms of law. Impatience of forms is becoming characteristic of the American people, and yet there is an important connection between forms and reality. Let the forms of religion be neglected, and the spirit will depart. So with liberty and justice. Adherence to established forms of enacting, interpreting, and executing laws, may sometimes interfere with the prompt administration of justice; but a departure from those forms will infallibly be followed by many instances of injustice. 18. What men should be appointed to rule? The people should choose for their rulers wise, just, and God-fearing men. 79 80 BIBLE-CLASS TEXT-BOOK OF ETHICS. 19. What is the ground of this duty? Such rulers are necessary to secure the end for which government was instituted. 20. May not a man vote as he pleases? Every man may vote as he pleases, provided he pleases to do right. He has no right to vote for men who are not qualified, intellectually and morally, for the trust proposed to be conferred upon them. 21. What is the duty of the people with respect to the expenses of government? It is the duty of every one willingly to pay his portion of the necessary expenses of the government. The government exists for the people, hence they should pay the cost of it, each in proportion to his means. No one should attempt to throw his part of the burden of taxation upon others. 22. Is patriotism a duty? It is the duty of every one to love his country, but our love of country should be shown by honest efforts to promote its prosperity-not by efforts to lessen the, prosperity of other countries. Neither national nor individual selfishness is wise or right. 23. In what way can the prosperity of a country be most efficiently promoted? National prosperity can be most efficiently promoted by promoting the cause of intellectual and moral education. Intelligence is necessary to enterprise and a wise direction of industry, and industry is an essential condition of national prosperity. Be BIBLE-CLASS TEXT-BOOK OF ETHICS. sides, an ignorant people are unfit to manage free institutions such as ours. 24. Will intelligence alone secure right action? Experience shows that it is not enough that men know their duty. Men do not perform their duty in proportion to their knowledge of it. 25. Whatfurther education is needed? Moral education must be added-habits of doing duty must be formed. 26. What is the only sure basis of morality? Religion is the only sure basis of morality. Hience, to promote the circulation and study of the word of God, is the duty of the patriot as well as of the Christian. 81 CHAPTER XVIII. DUTIES OF RULERS. 1. What is the duty of legislators? It is the duty of legislators to make wise and just laws. 2. To what must all the laws made by them be conformed 2 All laws should be in accordance with the Constitution, which is the fundamental law of the land. Much more, should all laws be in accordance with the law of God. 3. To what should the legislator have regard? The legislator should act for the good of the whole country for which he is called to legislate. He should pay special attention to the wants of his immediate constituents, but should not attempt to promote their interests at the expense of the interests of the whole country, or of any part of it. 4. Should he actfrom party pr7ejudice? He should in all cases act according to his own judgment of what is wise and right, and not according to the dictation of party leaders. BIBLE-CLASS TEXT-BOOK OF ETHICS. 5. What should be the example of legislators? Legislators and all other public officers should set examples of propriety of manners, and of correctness of moral and religious deportment. 6. What is their duty with respect to the institutions of religion? Legislators should treat the institutions of religion with respect and reverence. They should impartially protect the rights of all worshippers. They cannot legislate for the conscience. 7. What is the relation of the church to the government? Christ's kingdom is not of this world. In doing its appropriate work, the church seeks no aid from the government. It simply claims the protection due to all the subjects of the state. 8. What is the duty of a judge? It is the duty of a judge to interpret and apply the laws. 9. Who should be appointed judges? The ablest and most upright men in the land should fill the judicial offices. The character of the judge should be one of spotless integrity. When bad men are made judges, "judgment is turned away backward, and justice standeth afar off."-Isa. 59: 14. 10. How is the judge bound to make his decision? It is the duty of the judge to decide according to the law. Hie may deem the law unwise, and he may believe that in the case before him it will work injustice, still he must decide according to law, 83 84 BIBLE-CLASS TEXT-BOOK OF ETHICS. 11. What is the duty of jurors? Jurors are judges of the facts of a case. They are to receive the instructions of the judge as to the law; they are to decide as to the facts according to the evidence. A man may be on trial for tlheft, and the jurors may know that he is guilty; still, if he is not proved guilty by the evidence brought before them in court, they must acquit him. 12. What is the duty of the chief magistrate of a nation? The chief magistrate of a nation or state, whether he is called king, president, or governor, is primarily charged with the execution of the laws. He has no right or power to alter the laws, or to set them aside. He cannot interfere with the decisions of the judges. His business is to execute the laws as they have been interpreted by the judges. 4 13. Can one man execute all the laws? The executive must appoint subordinates to act under his direction in the execution of the laws. In selecting such subordinates, he should have reference solely to the public good, as did the Father of his country. 14. When is it the duty of the executive to exercise the pardoning power? The pardoning power was given to prevent and correct the injustice which a strict adherence to law may sometimes occasion. It was not given to enable the executive to exercise his compassion, but to promote the cause of justice and good government. BIBLE-CLASS TEXT-BOOK OF ETHICS. 15. What is the primary object of punishment? The primary object of punishment is the meting out of justice. Justice is the fundamental idea of government. Justice requires that crime should be punished. To inflict punishment on an innocent person would be unjust. To pardon a guilty person and thus allow him to escape punishment, is also unjust, unless there are adequate reasons for so doing. 16. What connection is there between security of life and prope2rty, and the pitnishmeit of crine? Security of life and property does not depend so much upon the severity of punishment as upon its certainty. Clemency to the criminal is often cruelty to the innocent. 8 85 CeHAPTER XIX. DUTIES OF REST AND OF PUBLIC WORSHIP. 1. Show that it is the duty of nmai to labor. Physical labor is necessary to the development of the bodily powers, and mental labor to the development of the mental powers. Labor, physical and mental, is necessary to produce the necessaries and comforts of life. The duty of labor is thus clearly inferable f-om the structure of the body and of the mind, in connection with the circumstances in which man is placed. 2. Does the Bible teach the duty of labor? The Bible sets forth the sublimest examples of labor. " Iy Father worketh hitherto and I work." The command is, "Six days shalt thou labor." Labor here is spoken of as imperative, not as optional. The Apostle says, "Now them that are such, we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread." 3. Are the rich under obligation to labor? The rich have no more right to be idle than the poor. A different kind of industry may be incumbent upon them, but every one has, or ought to have, his own work which he is to do with his might. BIBLE-CLASS TEXT-BOOK OF ETHICS. 4. Is rest a duty? The body and mind are so constituted that labor must be followed by rest. It is necessary to the highest efficiency of labor, mental and physical. Labor without rest, will soon destroy health and all capacity for labor. 5. How much time should be devoted to rest? At least one-seventh part of the time should be set apart for rest-and this in addition to the hours spent each day in taking food, in recreation, and in sleep. 6. How does this appear? From a wide examination of facts, it has been found that the physical labor of men, and of animals subject to their control, is most productive when every seventh day is devoted to rest. 7. Is it the duty of all to observe the same day of rest? If it is the duty of all men to rest one day in seven, then it is the duty of all men to rest on the same day. If the farmer should rest on one day, the mechanic on another, and the merchant on another, exchange and business intercourse among them must cease, or the rest of all must be imperfect. 8. Repeat the commandment relating to rest. "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, thy manservant nor thy maidservant, nor tlhy cattle, nor thy stranger that is within thy gates."-Ex. 20: 10. 87 88 BIBLE-CLASS TEXT-BOOK OF ETHICS. 9. Do Christians observe the seventh day as a day of rest? In accordance with the example set by Christians of the apostolic times, the first day of the week, according to our mode of reckoning, is 6bserved as a day of rest and of worship throughout Christendom instead of the seventh. 10. What labor is lawful on the day of rest? It is lawfuil to do good on that day.-Matt. 12: 12. Works of mercy and of necessity may be performed on that day, but the necessity must not be one voluntarily imposed. 11. What is the design of the Sabbath? The Sabbath was made for man for his improvement, especially his moral improvement. One most prominent means of improvement is that of meeting together for religious instruction and religious worship. 12. Was not the Sabbath abolished with Judaism? The Sabbath was made for man, not for the Jews only. It is not an institution of Judaism, but of human nature. Hence, the abolition of Judaism does not affect the Sabbath. 13. Should any part of the Sabbath be spent in amusement? All worldly amusements are inconsistent with the rest and moral improvement which it is the design of the Sabbath to secure. 14. Should it it be a day of austerity and gloom? It should be a day of rest and of cheerful enjoy BIBLE-CLASS TEXT-BOOK OF ETHICS. ment. It is God's will that the Sabbath should be regarded "as a delight."-Isa. 58: 13. 15. Is there a connection between reverence for the Sabbath and national prosperity? It is worthy of remark, that constitutional liberty has been enjoyed in those countries only in which the Sabbath is regarded as a day of rest and of religious worship. 16. What is the duty of government with respect to the Sabbath? The government is under obligation to protect its subjects in the enjoyment of the rest and worship of the Sabbath, according to their own convictions of duty. They must not, however, under the plea of conscience, interfere with the rest and worship of others. 17. Should government attempt to enforce the religious observance of the Sabbath? With man's relations to God as a spiritual worshipper, government has nothing to do by way of enforcement. It can secure to him freedom from interruption in worship, but with the spiritual act it has nothing to do. 18. Should the Church and State ever be united? Christ's kingdom is not of this world. The union of Church and State has always been fraught with injury to the Church. 8* 89 CHAPTER XX. TIIEi FUTURE LIFE. 1. If man's existence was confined to this world, would he be a subject of duty? Man is a subject of duty, not because he is immortal, but because he has a moral nature, and sustains certain relations to God and to his fellow-men. 2. Can the immortality of the soul be proved by reason apart from revelation? Tle teachings of nature respecting man's immortality, are in keeping with the teachings of the Bible, but are not sufficient, of themselves, to establish it. Nature gives us intimations sufficieunt to render it probable that there is a future life; revelation is needed to give us assurance. Immortality is brought to light, is rendered an incontrovertible truth, by the Gospel. 3. Does the Bible enter into details respecting the future lfe? The Bible contains nothing merely adapted to gratify curiosity respecting the future life. It gives us the knowledge necessary to a knowledge of duty, and no more. BIBLE-OLASS TEXT-BOOK OF ETHICS. 4. What is the appropriate preparation for the future life e Heaven is represented as the abode of holy beings. A holy, that is, a perfect character, is the preparation for heaven. Without holiness, no man shall see the Lord.-Heb. 12: 14. Holiness is the sum of perfection. So far as we are striving to form perfet characters, we are striving to prepare for a residence in heaven. Hence, one of the most important modes of preparing for the future life, is the assiduous performance of the duties of the present life. 5. Will the future life be one of uninterrupted rest? The future life is spoken of as a rest. It will be a rest from wearisome toil and sin. But the soul was not made to be inactive. When it is perfect, it must exert its energies: hence, heaven will be a place of holy activity. The perfect service of God will be the employment of the inhabitants of heaven forever. 6. What will constitute the chiefjoy of heaven? The presence of the LAMB that was slain. 7. As we are saved by grace, will there be any connection between our conduct here and our condition hereafter? Christ will "reward every man according to his works."-Matt. 16: 27. The Scriptures authorize us to have respect "to the recompense of reward" to be bestowed hereafter. The more perfect our obedience here, the greater will be our happiness hereafter. * I.....* 91 92'IBLE-CLASS TEXT-BOOK OF ETHIcS. 8. Howt should we regard heaven? It is our duty and our privilege to look forward to heaven as our home, and to desire it for its rest from painful toil and its freedom from sin, for its glorious society and its endless activities in the service of God. THE END. ...,:. "e ~ eel - Elements of Intellectual Philosophy. BY REv. JOSEPH ALDEN, D.D., LL.D., LATE PRESIDENT OF JEFFERSON COLLEGE. This work is from the pen of one whom Horace Webster, LL.D., President of the College of the City of New York, pronounces "one of the most philosophic and distinguished educators in this country;" and William Cullen Bryant, "one of the ablest as well as most experienced formers of the youthful mind in this country." Rev. Dr. Vermilye, of the Collegiate Dutchl Church, regards him, as a teacher of philosophy, "unsurpassed, perhaps unrivalled." The Rev. Dr. MeKinney, editor of the Presbyterian Banner, Pittsburg, Pa., says, "As an educator, we believe he has nowhere a superior." The publishers judged that one so successful in teaching would be able to write a good text-book in the department to which his efforts have been specially directed. They accordingly requested him to prepare a work adapted to supply a want widely felt. The result of that request is the concise, clear, comprehensive, interesting, and instructive work now presented to the public. - From the New York Evening Post. "We cannot say that we know of any treatise in the language which so luminously and familiarly expounds the first principles of the science of intellectual operations, and so divests it of the appearance of abstruseness and intricacy repelling to many beginners. "It is no commonplace compilation, but the author has considered every topic foe himself, treated it in his own manner, and employed his -)wn language, always aiming to be understood, and never forgetting ~he position laid down in his preface, that there is'nothing cognizahie in philosophy which cannot be clearly expressed in good English.' We cheerfully, therefore, recommend it to be used as a classbook by instructors." From the New York Examiner and Chronicle. "It is intended to be a text-book for schools and colleges, and few men are better qualified than Dr. Alden to present facts and principles in simple and impressive language, and so as to awaken earnest thought in others. The book contains the results of his own long experience as a teacher in the department of Intellectual Philosophy, and it is a very valuable contribution to our text-book literature." From the iVew York Observer. "The author very modestly remarks at the outset that his object is not to teach a system of philosophy, but to aid the student in studying subjects which are adapted to promote fixedness of attention and discrimination. Proceeding on the principle that every thing that is intelligible should be expressed intelligibly, he has avoided the use of abstruse terms. The simplicity with whvlich the propositions are stated and the terms d(lefinedl, renders the study of miental philosophy as easy to the youthful scholar as any other branch of education. We think that the author has succeeded in producing a volume that is a real desideratum in our seminaries and colleges, and we call to it the special attention of teachers." From the S. S. Times, edited by Prof. JOHN S. HART, LL.D. "Dr. Alden has the ability, and has had the courage to write a small book on a large subject. He has written in good English where many think it necessary to write in bad German. He has dared to write clearly, where obscurity and mist are too often taken as indications of depth. We need hardly add, we think he has made a good text-book. We know not a better one on the subject of which he treats." From the Spri'gfteld Republican. "Dr. Alden has produced an elementary work on Intellectual Philosophy which has the charm of fi-eslmess and novelty. Within the brief space of less than three hundred duodecimo pages he has embodied more, and more valuable discussions of the first principles of Philosophy than will be found in lmany larger and more pretentious works. The book is remarkable for simplicity, for precision of thought and language, and for the ease with which prevailing philosophical fallacies and assumptions are exposed and swept away. The author makes a clear path wherever he moves." Fromn the Independent. "Dr. Alden has written a good text-book on Intellectual Philosophy. His topics are selected with reference to the condition cf one entering upon the study, and are treated with clearness, simplicity, and force, and in a manner well adapted to lead the student to think for himself." Single copies will be sent by mail on receipt of the retail price, $1.50. A liberal discount will be made to the Trade, and to Teachers ordering for introduction. For further information address the Pubishers. D. APPLETON & 0O., 443 and 445 Broadway, N.Y. i THE SCIENCE OF GOVERNMENT IN CONNECTION WITH AMERICAN INSTITUTIONS. BY JOSEPHI ALDEN, D. D., LL. D. This book contains, in a compact form, the facts and pr inciples i1elating to Government and the Institutions of the United States, which every American citizen ought to know. The publishers believe it to be peculiarly suited to the timnes, and to the wants of teachers. From the N. Y. Independent. "There is no more important secular study than the study of the institutions of our own country; and there is no book on the subject so clear, comprehensive, and complete in itself, and so well adapted j to assist the student as the volume before us. It should be widely adopted by teachers, and widely read by those who have passed beyond the reach of schools and colleges." From the Round Table. "We think of no book which gives so much solid information about our Constitution and laws in a form so compact." From the New York Observer. "Dr. Alden has conferred a great benefit upon the State, and upon the people of all classes and conditions who compose it, by the preparation of this volume." From the Spri?zgfield (Mass.) Republican. "The work is one of decided and self-proving merit, and should gain extensive sale, both for its own sake and for the wider and more comprehensive range of similar study to which it is an excellent introduction." From the Philadelphia Inquirer. "Dr. Alden employs a clear and vigorous style, is a thorough master of his subject, and does not deal with abstractions." Single copies will be sent by mail, on receipt of the retail price, $1.50. A liberal discount will be made to the Trade, and to Teachers ordering for introduction. For further information address the Publishers. SHELDON & C0O., 498 and 500 Broadway, N.Y. i I i t CIIRISTIAN ETllIC, OR THE S a IENO E OF DUTY. Bv JOSEPH ALDEN, D. D., LL D. This book is designed as a text-book for High Schools, Acadeinies, and Graded Schools. TIRe foUowiny is from the pe of the venera6le Senior Etor of the Eveniny Post, WILLLM CULLEN BRYANT: "The same hand which lately gave us the excellent work entitled 'Elements of Intellectual Philosophy,' has given us another on'Christian Ethics, or the Science of Duty.' In this work, the Rev. Dr. Alden has set forth the principles by which those who recognize the authority of the Christian religion are to be guided, in ascertaining and performing the duties of life. The task is admirably well performed; the rules of duty aru expressed with clearness, and in simple and obvius Eng air to the entire treatise. We heartily commend the work to the favorable attention of those who desire to methodize their system of duty, and to refer the maxims of morality to their highest sanction; and particularly we would bespeak for it the consideration of instructors in our institutions of education." From the ew York Times. "The same conciseness and clearness of statement which marked Dr. Alden's admirable manual upon the'Science of Government,' lately published, distinguish this unpretending little volume. He appeals to the Bible throughout as authority, and no believer in it, he remarks, will find in this work any principle to which he may object, however he may differ from him in the application of principles. Although chiefly as a text-book, it has been much songlit after by others than l D From the New York Observer. "Dr. Alden has done a service to the community by preparing and publishing this book. It is a text-book of Christian duty, eminently practical and biblical in all its teachings, and yet free from any sectarian bias. The work is comprehensive in its style, sound in its principles, and calculated to be widely useful." Single copies will be sent by mail on receipt of the retail price, $1.25. A liberal discount will be made to the Trade, and to Teachers ordering for introduction. For further information address the Pubishers. IVISON, PHINNEY, BLAKEMAN & 00., 47 and 49 Greene Street, N. Y. , I .I