which none other shares, is to be imitated, not by slavishly copying his specific acts, which, because they were suitable in Judæa in the first century, are for the most part unfitting in America in the nineteenth century, but by imbibing his spirit, and then incarnating it in the forms of active duty and service appropriate to our time and land. Finally, and obviously, *the practice of virtue* is the most efficient means of moral self-culture. As the thought uttered or written becomes indelibly fixed in the mind, so does the principle or sentiment embodied in action become more intimately and persistently an element of the moral self-consciousness. Chapter X. JUSTICE; OR, DUTIES TO ONE’S FELLOW-BEINGS. Justice, in the common use of the word, refers only to such rights and dues as can be precisely defined, enacted by law, and enforced by legal authority. Yet we virtually recognize a broader meaning of the word, whenever we place law and justice in opposition to each other, as when we speak of an _unjust law_. In this phrase we imply that there is a supreme and universal justice, of whose requirements human law is but a partial and imperfect transcript. This justice must embrace all rights and dues of all beings, human and Divine; and it is in this sense that we may regard whatever any one being in the universe can fitly claim of another being as coming under the head of justice. Such, as we have already intimated, is the sense in which we have used the term in the caption of a chapter which will embrace piety and benevolence no less than integrity and veracity. Section I. Duties To God.