gratification or interest, has indeed, in some sense, his punishment in the contempt and aversion with which he is viewed by his fellow-men. Much more than this, however, attaches to such a character;--he has violated the principles given him for his guidance in the social system;--he has fallen from his sound condition as a moral being; and incurs actual guilt in the eye of a righteous Governor, whose will the order of this lower world is intended to obey. But it by no means follows, that the man, who performs in a certain manner the relations of justice, friendship, and compassion, is thereby entitled to claim merit in the view of the Almighty Governor of the universe. He merely acts his part in the present system of moral economy, for which he has been adapted. He is so constituted as to derive satisfaction from the exercise of these affections; and, on the other hand, he receives an appropriate reward in the reciprocal exercise of similar affections by other men, and in the general harmony of society which results from them. An extensive culture of the affections, therefore, may go on without the recognition of the moral principle, or that state of mind which habitually feels the presence of the Deity, and desires to have the whole character in subjection to his will. We are not entitled to acknowledge the operation of that great principle, unless when the affections are exercised in circumstances which imply a strong and decided sacrifice of self-love to the authority of God. This appears to correspond with the distinction so strikingly stated in the sacred writings--"If ye love them which love you, what reward have ye? do not even the publicans the same?"--"I say unto you, love your enemies,--bless them that curse you, do good to them that hate you, pray for them which despitefully use you and persecute you."