uman 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 ind