constitution, the moral principle, or conscience; and, by the operation of this principle, we pronounce it right, without any reference to its consequences either to ourselves or others. § II. OF THE HARMONY OF THE MORAL ON whatever system we may consider the moral feelings, we perceive that there are various classes of them, each answering a special purpose in our various relations as accountable beings. Some of them, we have seen, relate to objects of desire, the attainment of which appears likely to bring satisfaction. Others lead us to those relations which we bear to our fellow-men. A third class, which remains to be considered, calls our attention to the relation in which we stand to the moral Governor of the universe, and to a certain regulation of the moral feelings arising out of this relation. But there is still another inquiry of the deepest interest connected with this subject, namely, regarding the harmony, or principle of arrangement, which these various classes of moral emotions ought to bear towards each other. They all form parts of our constitution, and deserve a certain degree of attention, which must be carefully adapted to the relative importance of each; and the correct adjustment of this harmony is one of the objects to be answered by the moral principle, combined with a sound exercise of judgment. The rules which apply to it may be stated in the following manner. When we consider man as an immortal being, passing through a course of discipline to another state of existence, it is obvious that his highest consideration is his own moral condition, and the aspect in which he stands towards the Deity. In immediate connexion with this first of all concerns are the great and general principles of justice and veracity, as referring to our connexion with all mankind, and a class of private responsibilities which peculiarly regard each individual in his domestic relations; such as the duties of children to their parents, and parents to their children; the latter, particularly, presenting a class of the most solemn kind, as it embraces the concerns of the present life, and of that which is to come. Then follow the duties of benevolence, friendship, and patriotism; after these, the ordinary avocations of life, as the acquisition of knowledge and the pursuits of business; and, finally, those personal recreations and enjoyments, which, when kept in their proper place, are legitimate and necessary to every human being. These are all proper and laudable, provided they are kept in a proper subserviency to each other. But the import ant consideration is, that a man may be acting unworthily of his moral nature, when he devotes himself to any one of them in a manner which encroaches upon the harmony of the whole. To begin with the lowest of them, it is unneces sary to state how this remark applies to the man whose life is devoted to pursuits which rank no higher than recreation or amusement. It must be obvious to every one of the smallest degree of reflection, that such a man is living only for the present life. What cannot be denied of mere amusement must also be admitted respecting a life of business, however important in themselves the concerns may be which engross the mind. They still refer only to present things, and carry not the thoughts beyond the moment which bounds the period of moral discipline. Even the engagements of benevolence and public usefulness, estimable as they are, may be allowed to usurp an improper place; and they do so if they withdraw the attention from responsibilities and duties which belong more particularly to ourselves as individuals such as the duties of parents and of children,—and the other claims which arise out of the relations of domestic life. Finally, it is ever to be kept in mind, that no engagements of any description must be allowed to interfere with obligations of the highest interest to every man, those which relate to his own moral condition, in the sight of Him who is now his witness, and will soon be his Judge. From want of due attention to this consideration, year after year glides over us, and life hastens to its close, amid cares and toils and anxieties which relate only to the present world. Thus fame may be acquired, or wealth accumulated; or, after a laborious ascent, a man may have gained the height of ambition,— when the truth bursts upon him that life is nearly P over, while its great business is yet to begin,--the preparation of the moral being for an eternal exist ence. It is scarcely necessary to add, on the other hand, that attention to this first of all concerns must not be allowed to estrange the mind from the various duties and responsibilities of active life. It is only, indeed, when the conduct is regulated by partial and unsound motives, that some of these objects of attention are allowed to usurp the place of others. He who acts, not from the high principles of moral duty, but from a desire of notoriety, or the applause of man, may devote himself to much benevolence and usefulness of a public and ostensible kind; while he neglects duties of a higher, though more private nature, and overlooks entirely, it may be, his own moral condition. The ascetic, on the other hand, shuts himself up in his cell, and imagines that he pleases God by meditation and voluntary austerities. But this is not the part of him who truly feels his varied relations, and correctly estimates his true responsibilities. It is striking, also, to remark, how the highest principles lead to a character of harmony and consistency, which all inferior motives fail entirely in producing. The man who estimates most deeply and correctly his own moral relations to an ever-present and presiding Deity will also feel his way through the various duties of life, with a degree of attention adapted to each of them. ments of domestic life, he is found in the anxious discharge of the high responsibilities which arise out of its relations. He is found in the path of private In the retire benevolence and public usefulness, manifesting the kind and brotherly interest of one who acts on the purest of all motives, the love of God, and a principle of devotedness to his service. Whether exposed to the view of his fellow-men, or seen only by Him who seeth in secret, his conduct is the same,for the principles on which he acts have in both situations equal influence. In the ordinary concerns of life, the power of these principles is equally obvious. Whether he engage in its business or partake of its enjoyments; whether he encounter its difficulties, or meet its pains, disappointments, and sorrows,--he walks through the whole with the calm dignity of one who views all the events of the present life in their immediate reference to a life which is to come. The high consistency of character which results from this regulated condition of the moral feelings tends thus to promote a due attention to the various responsibilities connected with the situation in which the individual is placed. It does so by leading him, with anxious consideration, to feel his way through these requirements, and to recognise the supreme authority of conscience over his whole moral sys It does so, especially, by habitually raising his views to the eternal One, who is the witness of all his conduct, and to whom he is responsible for his actions in each relation of life. It thus tends to preserve him from all those partial and inconsistent courses into which men are led by the mere desire of approbation, or love of distinction, or by any |