with strict regard to truth, instead of harshly and hastily assigning a motive which is unworthy. Such justice in regard to character and motives we require to exercise with peculiar care, when the conduct referred to has been in any way opposed to our own self-love. In these cases we must be especially on our guard against the influence of the selfish principle, which might lead to partial and distorted views of actions and motives, less favourable to others, and more favourable to ourselves, than justice warrants. When viewed in this manner, we may often perceive, that conduct which gave rise to emotions of displeasure, as injurious to us, was fully warranted by some conduct on our own part, or was required by some higher duty which the individual owed to another.

(5.) Justice is to be exercised in judging of the 'opinions and statements of others. This constitutes Candour. It consists in giving a fair and deliberate hearing to their opinions, statements, and arguments, and weighing fairly and honestly their tendency. It is, therefore, opposed to prejudice, blind attachment to preconceived opinions, and that narrow disputatious spirit which delights in captious criticism, and will hear nothing with calmness that is opposed to its own views; which distorts or misrepresents the sentiments of its opponents, ascribing them to unworthy motives, or deducing from them conclusions which they do not warrant. Candour, accordingly, may be

considered as a compound of justice and the love of truth. It leads us to give due attention to the opinions and statements of others,-in all cases to be

chiefly solicitous to discover truth, and in statements of a mixed character, containing perhaps much error and fallacy, anxiously to discover and separate what is true.

It has accordingly been remarked, that a turn for acute disputation, and minute and rigid criticism, is often the characteristic of a contracted and prejudiced mind; and that the most enlarged understandings are always the most indulgent to the statements of others, their leading object being to discover truth.

(6.) Justice is due to the feelings of others; and this applies to many circumstances which do not affect either their interest or their reputation. Without injuring them in any of these respects, or in our own good opinion, we may behave to them in such a manner as to wound their feelings. There are minds of an extreme delicacy, which, in this respect, are peculiarly sensitive; towards such, a person of correct feelings strives to conduct himself with suitable tenderness. We may find, however, persons of honest and upright minds, who would shrink from the least approach to real injury, but yet neglect the necessary attention to the feelings; and may even confer a real benefit in such a manner as to wound the individual to whom they intended kindness. The lower degrees of this principle pertain to what is called mere good-breeding, which has been defined "benevolence in trifles;" but the higher degrees may restrain from conduct which, without any real injury, inflicts permanent pain. To this head we may perhaps also refer a due regard to the estimate which we

lead a man to form of himself. This is opposed to flattery on the one hand, and on the other to any unnecessary depreciation of his character. Flattery indeed is also to be considered as a violation of veracity.

(7.) While, upon the principles which have been referred to, we abstain from injuring the interests, the reputation, or the feelings of others, there is another class of injuries, of still higher magnitude, which the conscientious mind will avoid with peculiar anxiety, namely, injuries done to the moral principles of other men. These form a class of offences of which no human law takes any adequate cognizance; but we know that they possess a character of the deepest malignity. Deep guilt attaches to the man who, by persuasion or ridicule, has unhinged the moral feelings of another, or has been the means of leading him astray from the paths of virtue. Of equal or even greater malignity is the aspect of the writer whose works have contributed to violate the principles of truth and rectitude,-to pollute the imagination, or corrupt the heart. Inferior offenders are promptly seized by public authority, and suffer the award of public justice; but the destroyer of the moral being often walks securely through his own scene of moral discipline, as if no power could reach the measure of his guilt but the hand of the Eternal.

To the same head we are to assign the extensive and important influence of example. There are few men who have not in this respect some power, but it belongs more particularly to persons in situations of

rank and public eminence. It is matter of deep regret both to the friend of virtue and the friend of his country, when any of these are found manifesting disregard to sacred things, or giving an air of fashion to what is calculated to corrupt the moral principles of the unthinking classes of society. If they are restrained by no higher motive, the feelings of patriotism, and even of personal safety, ought to produce a solemn caution; and it becomes them seriously to consider, whether they may not thus be sowing among the ignorant multitude the seeds of tumult, revolution, and anarchy.

II. COMPASSION AND BENEVOLENCE.

Great diversity exists in the condition of different individuals in the present state, some being in circumstances of ease, wealth, and comfort,—others of pain, deprivation, and sorrow. Such diversities we must consider as an arrangement established by the great Disposer of all things, and calculated to promote important purposes in his moral government. Many of these purposes are entirely beyond the reach of our faculties; but, as holding a prominent place among them, we may safely reckon the cultivation of our moral feelings, especially the affections of compassion and benevolence. The due exercise of these is, therefore, calculated to promote a double object, namely, the alleviation of distress in others,and the cultivation in ourselves of a mental condition peculiarly adapted to a state of moral discipline. By bringing us into contact with individuals in various

forms and degrees of suffering, they tend continually to remind us that the present scene is but the infancy of our existence, that the beings whom we thus contemplate are the children of the same Almighty Father with ourselves, inheriting the same nature, possessed of the same feelings, and soon to enter upon another state of existence, when all the distinctions which are to be found in this world shall cease for ever. They tend thus to withdraw us from the power of self-love, and the deluding influence of present things; and habitually to raise our views to that future life for which the present is intended to prepare us. The due cultivation of the benevolent affections, therefore, is not properly to be considered as a source of moral approbation, but rather as a process of moral culture. They may enable us in some degree to benefit others, but their chief benefit is to ourselves. By neglecting them, we both incur much guilt, and deprive ourselves of an important means of improvement. The diligent exercise of them, besides being a source of moral advantage, is accompanied with a degree of mental enjoyment which carries with it its own reward. Such appears to be the correct view which we ought to take of the arrangement established by the Creator in this part of our constitution. It is calculated to correct a misconception of an important kind, which considers the exercise of the benevolent affections as possessing a character of merit. To this subject we shall have occasion to refer more particularly in the sequel. The exercise of the benevolent affections may be briefly treated of, under nearly the same heads as