c ties.

And even unassisted nature will tend to make long the days of the loving
and obedient child; for life and health depend far less upon affluence
and luxury than upon a well-regulated disposition, a loving heart, a
temper which can obey without chafing, and a conscience which respects
law. All these are being learned in disciplined and dutiful households,
which are therefore the nurseries of happy and righteous children, and
so of long-lived families in the next generation also. Exceptions there
must be. But the rule is clear, that violent and curbless lives will
spend themselves faster than the lives of the gentle, the loving, the
law-abiding and the innocent.

_THE SIXTH COMMANDMENT._

"Thou shalt do no murder."--xx. 13.

We have now clearly passed to the consideration of man's duty to his
fellow-man, as a part of his duty to his Maker. It is no longer as
holding a divinely appointed relation to us, but simply as he is a man,
that we are bidden to respect his person, his family, his property, and
his fair fame.

And the influence of the teaching of our Lord is felt in the very name
which we all give to the second table of the law. We call it "our duty
to our neighbour." But we do not mean to imply that there lives on the
surface of the globe one whom we are free to assault or to pillage. The
obligation is universal, and the name we give it echoes the teaching of
Him who said that no man can enter the sphere of our possible influence,
even as a wounded creature in a swoon whom we may help, but he should
thereupon become our neighbour. Or rather, we should become his; for
while the question asked of Him was "Who is my neighbour?" (whom should
I love?) Jesus reversed the problem when He asked in turn not To whom
was the wounded man a neighbour? but Who was a neighbour unto him? (who
loved him?)

Social ethics, then, have a religious sanction. It is the constant duty
and effort of the Church of God to saturate the whole life of man, all
his conduct and his thought, with a sense of sacredness; and as the
world is for ever desecrating what is holy, so is religion for ever
consecrating what is secular.

In these latter days men have thought it a proof of grace to separate
religion from daily life. The Antinomian, who maintains that his
orthodox beliefs or feelings absolve him from the obligations of
morality, joins hands with the Italian brigand who hopes to be forgiven
for cutting throats because he su