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duct of an individual, by assigning motives which are entirely imaginary, by connecting things together which have no relation, by keeping out of view circumstances which would afford an explanation or palliation of his conduct, or by attaching to his words. a different meaning from that which he intended to convey by them. The common saying, that there are two ways of telling a story, does not therefore refer to what is strictly to be called fabrication or falsehood; but to those distortions or colorings of circumstances, which, however slight in themselves, have the effect of essentially changing the impression made by the whole.

To veracity, under this department, we are also to refer the rule, of giving to others an honest and fair impression of our views, motives, and intentions. This is sincerity. It is opposed to hypocrisy, that unworthy display of human character, in which a man disguises his real sentiments, and, on the contrary, professes principles which he neither feels nor values, merely for the purpose of promoting his selfish interests. Such a character exhibits a singular combination of moral delinquencies. It is founded on the lowest selfishness, and includes a departure from veracity and honesty. But, besides, it implies a knowledge of virtuous principles and of their proper tendencies, while there is a practical denial of their influence. Sincerity is also opposed to flattery, which tends to give a man a false impression of our opinion,

If intended to be received seriously would it have been morally true or false? Common proverb. To what does it refer? What is sincerity? To what trait of character is it opposed? Nature of hypocrisy. Considerati ing which aggravate its guilt. Flattery.

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and of our feelings towards him, and likewise leads him to form a false estimate of his own character. is opposed also to simulation or double-dealing, by which a man, for certain purposes, professes sentiments towards another which he does not feel, or intentions which he does not entertain.

(3.) The third element of veracity is truth of purpose, or fidelity in the fulfilment of promises. This is. opposed to actual departure from what was distinctly promised; likewise to all those evasions by which one may convey an impression, or excite the hope, of an intention which he does not mean to fulfil, or avoid the performance of a real or implied engagement on any other ground than inability to perform it. By this straight-forward integrity of purpose, an individual gives a clear impression of what he honestly intends to perform; and performs it, though circumstances may have occurred to make the fulfilment disagreeable or even injurious to himself:-" he sweareth to his own hurt," says a sacred writer, "and changeth not."

IV.—FRIENDSHIP, LOVE, AND GRATITUDE.

These affections are so nearly allied, that, in this slight analysis, they may be taken together. They consist in a personal and peculiar attachment to an

Its nature and effects? Simulation, what? Third element of veracity? Indirect ways of avoiding the fulfilment of engagements? Passage of Scripture relating to this subject. What three affections are classed together under the next head?

individual, founded either upon some qualities in himself, or some benefits he has conferred on us, or on some one in whom we are interested. The feelings and conduct to which they give rise correspond with those referred to under the preceding affections, with this difference, that, in many instances, they lead to a much greater sacrifice of personal interest and comfort, than usually proceeds either from justice or simple benevolence. The exertions arising out of them are directed, according to the division formerly given, to promoting the interest or comfort of the object of our regard, preserving, defending, or advancing his reputation, treating his feelings with peculiar tenderness, and his failings with peculiar indulgence, receiving his opinions with peculiar favor, and anxiously endeavoring to improve his intellectual and moral condition. This last consideration is justly reckoned the highest office of friendship :—it is to be regretted that its operation is sometimes impeded by another feeling, which leads us to be blind to the failings and deficiencies of those whom we love. In exercising simple love and friendship, we rejoice in the advantage and happiness of the object, though they should be accomplished by others; but, in exercising gratitude, we are not satisfied unless they be effected in some measure by ourselves.

Are they precisely identical? Difference between these affections and the preceding. Various modes in which they operate. The highest office of friendship, what? Difference noticed between friendship and gratitude 1

V.-PATRIOTISM.

Patriotism is, perhaps, not properly to be considered as a distinct principle of our nature; but rather as a result of a combination of the other affections. It leads us, by every means in our power, to promote the peace and the prosperity of our country, and to discourage, to the utmost of our ability, whatever tends to the contrary. Every member of the community has something in his power in this respect. He may set an example, in his own person, of dutiful and loyal respect to the first authority, of strict obedience to the laws, and respectful submission to the institutions of his country. He may oppose the attempts of factious individuals to sow among the ignorant the seeds of discontent, tumult, or discord. He may oppose and repress attempts to injure the revenue of the state; may aid in the preservation of public tranquillity, and in the execution of public justice. Finally, he may zealously exert himself in increasing the knowledge and improving the moral habits of the people,-two of the most important means by which the conscientious. man, in any rank of life, may aid in conferring a high and permanent benefit on his country.

Fifth class of affections. Nature of patriotism? Its effects? Various ways in which ever individual may promote the welfare of his country.

VI. THE DOMESTIC AFFECTIONS.

In this extensive and interesting class are included, conjugal affection, the parental feelings, filial reverence, and the ties of brothers and sisters. These call forth, in a still higher degree, the feelings and exertions already referred to, and a still greater sacrifice of personal ease, advantage and comfort, in the anxious and diligent discharge of the duties resulting from them. In the conjugal relation, they lead us to the tenderness, the confidence, the mutual forbearance, the united exertions of those, who have one hope, one interest, and one course of duty. The parental relation implies the highest possible degree of that feeling which studies the advantage of the object of our care, the promotion of his happiness, the improvement of his mind, the culture of his affections, the formation of his habits; the anxious watching over the development of his character, both as an intellectual and a moral being. The filial relation requires, in an equal degree, respect, affection, submission, and confidence; a deference to parental opinion and control; and an impression that those parts of parental management, which may often be disagreeable, are guided by a sincere desire to promote the highest interests of the object of this affectionate regard.

Among the feelings of our nature" which have less of earth in them than heaven," are those which bind

Sixth class of affections. What are included in the domestic affections ? What is said of the duties of the conjugal relation?of the parental of the filial?

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