8 It is obviously on this ground alone that we can affirm moral attributes of the Supreme Being. When we say that he is perfectly just, pure, holy, beneficent, we recognize a standard of judgment logically independent of his nature. We mean that the fitness which the human conscience recognizes as its only standard of right, is the law which he has elected for his own administration of the universe. Could we conceive of omnipotence not recognizing this law, the decrees and acts of such a being would not be necessarily right. Omnipotence cannot make that which is fitting wrong, or that which is unfitting right. God’s decrees and acts are not right because they are his, but his because they are right. 9 From _cardo_, a hinge. 10 It is virtually Cicero’s division in the _De Officiis_. 11 The points at issue with regard to sabbatical observance hardly belong to an elementary treatise on ethics. I ought not, however, to leave any doubt as to my own opinion. I believe, then, the rest of the Sabbath a necessity of man’s constitution, physical and mental, of that of the beasts subservient to his use, and, in some measure, even of the inanimate agents under his control, while the sequestration of the day from the course of ordinary life is equally a moral and religious necessity. The weekly Sabbath I regard as a dictate of natural piety, and a primeval institution, re-enacted, not established, by Moses, and sanctioned by our Saviour when he refers to the Decalogue as a compend of moral duty, as also in various other forms and ways. As to modes of sabbatical observance, the rigid abstinences and austerities once common in New England were derived from the Mosaic ceremonial law, and have no sanction either in the New Testament or in the habits of the early Christians. I can conceive of no better rule for the Lord’s day, than that each person so spend it as to interfere as little as possible with its fitting use by others, and to make it as availing as he can for his own relaxation from secular cares, and growth in wisdom and goodness. 12 It was the malignity displayed toward the children of divorced wives by the women who succeeded them in the affections and homes of their husbands, that in Roman literature attached to the name of a stepmother (_noverca_) the most hateful associations, which certainly have no place in modern Christendom, where the stepmother oftener than not assumes the maternal cares of the deceased wife as if they were natively her own.