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kind can be made without bringing each of the parties under 

 obligation to fulfil severally his part of the contract. All 

 magistrates are responsible to the head of the state for the 

 administration of the law, and all private persons are required 

 to keep their practice within the prohibitions of the law under 

 which they live. No man is at liberty to touch the property 

 of another or in any way to damage his interests. There 

 cannot be a school, a factory, or an army, but you have 

 subordination, and consequent responsibility, running in an 

 unbroken chain from top to bottom. In fact, no human 

 organisation can exist without it, and this comes from no 

 arbitrary superimposed law, but by necessity of nature. Man 

 must be unmade, and re-made after another pattern, if he 

 could engage in combined action without responsibility ; and 

 without such action the race must die out. 



Further discussion as to the accountability of man to man 

 is unnecessary, as it is impossible to escape from it, communal 

 life demanding authority and restraint everywhere. We may, 

 therefore, review our conclusions, and so come to a logical 

 result as a guide to practice. 



We have seen that we are dependent on others for our life, 

 first, on our parents ; but, as they also are equally dependent 

 on theirs, we are led on to the first Cause and Giver of 

 human life. No man can make himself now, nor could 

 the first man. From our bodily structure, and from the 

 faculties and capabilities of our mind, it is evident that we 

 cannot have come into being by the mechanical or chemical 

 action of matter, nor from both combined, but that our 

 Maker must be a Being of supreme intelligence and power. 

 It also has appeai*ed that we are equally dependent on Him 

 for the continuance of our life ; not only as His will prolongs 

 or cuts it short, but as His providence continues the condi- 

 tions necessary for its preservation ; and that we are under 

 His rule absolutely, as to our body and our means of operat- 

 ing by it on the world without us ; being unable to depart 

 from the course prescribed for us without injury or destruc- 

 tion. The limits of our ability in this direction are narrow, 

 well defined, and invariable. We are also evidently under 

 a similar invariable rule as to our moral action ; so that we 

 can indulge in no vice without deterioration in honour and 

 strength ; nor can we trespass on the rights of others, but 

 we bring ourselves under the restraint and chastisement of 

 the laws which the community imposes as a necessary bond 

 of union and protection. 



