It is surprising that a mere sense of the beautiful will often confer the clearest perceptions of the real nature of moral excellence.  You may hear the devoted worldling, or the selfish sensualist, giving the highest and most inspiring lessons of self-renunciation, self-sacrifice, and devotedness to God.  Their lessons, truthful and impressive, because dictated by a keen and exquisite perception of the beautiful, which ever harmonizes with the precepts and doctrines of Christianity, have kindled in many a heart that living flame, which in their own has been smothered by the fatal homage of the lips and of the feelings only, while the actions of the life were disobedient.  Often has such a writer or speaker stood in stern and truthfully severe judgment on the weak “brother in Christ” when he has acted or spoken with an inconsistency which the mere instinct of the beautiful would in his censor have prevented.  Such censors, however, ought to remember that these weak brethren, though their instincts be less lofty, their sensibility less acute, live closer to their principles than they themselves do to their feelings; for the moment the natural impulse, in cases where that is the only guide, is enlisted on the side of passion, the perception of the beautiful is entirely sacrificed to the gratification of the senses.  When the animal nature comes into collision with the spiritual, the highest dictates of the latter will be unheeded, unless the supremacy of the spiritual nature be habitually maintained in practice as well as in theory.  In short, that keen perception of the true and the beautiful, which is an essential ingredient in the formation of a noble character, becomes, in the case of the self-indulgent worldling, only an increase of his responsibility, and a deepening dye to his guilt.  At present, however, I suppose you to be sitting in judgment on those who are entirely destitute of the aids and the responsibilities of a keen sense of the beautiful:  by nature or by education they know or have learned nothing of it.  How different, then, from your own must be their estimate of virtue and duty!  Add this, therefore, to all the other allowances you have to make for them, and I will answer for it that any action viewed through this qualifying medium will entirely change its aspect, and your blame will most frequently turn to pity, though of course you can feel neither sympathy nor respect.

On the other hand, the practice of dwelling only on the aggravating circumstances of a case, will magnify into crime a trifling and otherwise easily forgotten error.  This is a fact in the mind’s history of which few people seem to be aware, and only few may be capable of understanding.  Its truth, however, may be easily proved by watching the effect of words in irritating one person against another, and increasing, by repeated insinuations, the apparent malignity of some really trifling action.  No one, probably, has led so blessed a life as not to have been sometimes