peace of society, the happiness of man, and the government of his Creator. To unhinge the moral principles of another, in any way whatever, is to do the worst deed which man does to his fellow-men. Yet how ready are some men to ridicule religion, to sneer at morality, and to mock at every religious expression and sentiment of the heart. To such we would say, if you have no fear of human depravity unchecked, no fear of human ordinances, or no fear of the laws of God, yet we beseech you have some benevolence to your fellow-men. Do not use your wickedness and malice by leaguing with the arch-destroyer of man, in making the world worse than it now is. Have some regard to the sensitive, immortal beings around you; and if you have made up your minds to become abandoned in principle and depraved in practice, we still entreat you not to seek to contaminate others. How guilty must be that writer, whose works have contributed to violate the principles of truth and rectitude; to pollute the imagination or corrupt the heart! Yet this destroyer of moral being often goes through the scene of destruction unmolested, perhaps honoured, as if no power could reach the measure of his guilt but the hand of the Eternal. There is another extensive species of corruption which arises from profligate example. When the gray-headed veteran of debaucheries, having led a long life of unceasing excess in all that is gross and depraved, collects around him his band of youthful disciples, and re

lates to them the tales of merriment and obscenity, and watches the vicious passions which need to be strengthened, he presents an example the results of which no one can estimate. Surely, if there be a being on this earth whom we have permission to hate, with full and absolute detestation, it is a human demon like this. How circumspect should we be, that we may in no way whatever be the cause of injuring the moral principles of others!

Another social duty which we owe to each other is that of Veracity. The happiness which we derive from intercourse with men, from the advancement and diffusion of knowledge, from the teachings of philosophy, and the experience of history, depends upon the fidelity and scrupulous accuracy with which we adhere to the natural, instinctive principle of veracity. Openness, sincerity, and truth not only promote our highest interest, but have an engaging, beautiful appearance wherever they are found. Truth is the native suggestion of the heart, and is always uttered, unless there are solicitations to falsehood too strong for the natural principle. Children always put implicit confidence in the statements of others, until experience teaches . them the lesson of caution; and after all our lessons of equivocation, duplicity, and falsehood, there is more belief than veracity in the world. Although the existence and happiness of society depend upon the fidelity with which men ascertain and relate the truth, although there is so much that is pleasing and attractive in truth, and although it is

the natural, spontaneous effusion of the heart, still there is so much insincerity, pride, ambition, and avarice in the heart of man, that he finds strong solicitations to depart from that fidelity of purpose, that scrupulous accuracy of statement which he knows is due to his fellow-citizens.

The duty of veracity should make men faithful and critical in ascertaining facts. There is so much credulity in man, that he is apt to believe without proper examination. (I except the subject of Christianity, for here the want of examination is the cause of unbelief.) In the affairs of life, we are disposed to draw general conclusions from a few particular facts, to judge of a whole body of men from a knowledge of a few individuals, and to pass sentence upon an individual from knowing some one of his opinions, or from hearing of a few facts in the history of his life. There is too strong an inclination to generalize and jump to conclusions. This makes man impatient and unfaithful in his investigations, and superficial in his information. He cannot expect to tell the truth, if he has not correctly and fully informed himself. He cannot be a man of veracity, however well disposed he may be, unless he is critical and faithful in his reception of facts.

We should, likewise, be scrupulous in stating facts. They may be stated correctly, and yet give a false impression. The truth may be told, and yet a part of it withheld. A fact may be stated without the circumstances under which it occurred. Dd

There are many ways of deceiving, either by looks, or voice, or gesture, or suppression, or high colouring, and yet, so far as respects the prominent facts in the case, there may be no departure from truth. Much watchfulness and sincerity will be necessary to give us an honest, scrupulous narration,

The third consideration in the love and practice of truth is faithfulness in the fulfilment of promises. This is opposed to actual departure from what was distinctly promised; likewise to all those encouragements which one may give another without the intention of meeting them. A straightforward integrity carefully and conscientiously performs every promise, and fulfils every engagement, although the performance or fulfilment is attended with a high sacrifice of feeling and in

terest.

I know of nothing that causes so much inconvenience and derangement in the business of life, that stops the exercise of so much benevolence, that makes truth and reality so powerless, as the departures which men make from strict veracity. Let us, then, in all our intercourse, be careful to fulfil this duty to each other.

The duties which have been considered may be termed negative duties, which cause us to abstain from the injury of others. Those which are yet to be considered may be called positive duties, coming under the general term Benevolence. These consist in being active in doing good to our fellow-men. And how touching and eloquent are the pleadings

of the wants and ills of man! Wherever mankind are found, there man sees and hears invitations to do good, the most tender and the most persuasive. There is nothing that calls upon man's activity with so much justice, so much earnestness, and with such high, heavenly claims, as the destitute, diseased condition of man, and the susceptibility of his nature for increased happiness. The world is

ignorant, and wants instruction-in doubt, and asks for counsel-it is sick, and wishes and needs health -hungry and naked, and asks for food and clothing. Wherever man meets man, there benevolence is asked and required.

It is our duty to administer to each other's personal necessities. The rich are dependant on the poor, and the poor upon the rich. Some have more than they want, and others want more than they have. There is bounty to relieve, and penury to be relieved-there is the exercise of generosity for some, and the exercise of gratitude for others. There are some who are "nobly maimed," some are unfortunate, and others whose woes make men forget their vices: all these are brothers of the human family, and ask our benevolence for the necessaries of man. These petitions should be heard, and if there is ability, cheerfully granted.

Our benevolence should be eager to relieve personal suffering. This we may do by ereeting hospitals and asylums, by visiting and administering to the sick, and by sending to the disabled the comforts of life. Whenever a fellow-being is in pain