:

But in many, at a very early age a period which differs considerably in different children, we may perceive the signs of very acute moral perception on the side of virtue and these moral perceptions have all the greenness and liveliness and purity which we see in the young bud. There is nothing of that coldness, and insipidity-that withered autumnal decay, which moral feeling is apt to assume in manhood, when it has been slighted and chilled, and its cultivation neglected;-a proof that these feelings are na tural and not acquired.

Hence, it follows that the true ground-work of Virtue, as it respects the Appetites, Desires, natural Feelings, and Affections, must be sought for in the first openings and admonitions of that principle, which has been appointed the Governor and Director, and variously denominated the Moral Faculty, Conscience, the Divine Principle of Truth, the seat and throne of God in the mind. This is the seed; and the Virtues which have been enumerated, are branches from this root: they are not different seeds. For, if like begets its like, Virtue can have no congenial affinity with Appetite or Desire: and therefore the Appetites, Desires, and Affections, which need this controul, are not the root of virtue, but the occasions which call forth its exercise; without which occasions, we cannot even conceive the notion, much less the existence or necessity, of a virtuous action.

There is reason to believe that some of those writers, who used the expression seeds of virtue, gave

the word Virtue a more enlarged signification, and comprehended in it all those benevolent feelings, instincts, or impulses, of the human heart, which are in themselves and in their nature intrinsically good, and have a tendency to produce good fruit; such as kindness, parental and filial affection, gratitude, compas. sion, and friendship, as well as the pure principle of truth.

Dr. Hutcheson remarks, that Bishop Cumberland always uses the word Benevolence, to denote the internal spring of Virtue. But it is easy to see that our Appetites and Desires, having no relation to others, do not require a virtuous principle, in other words, a restraining power, whose sole object is the good of others, but a restraining power, whose sole object is our own good. Consequently, Benevolence cannot be considered the root from which every branch of virtué springs. Not but the good of individuals leads ultimately to the good of their fellow-creatures. The seed of virtue, is, however, deeper grounded than even in the love of man to man, which is only one of its shoots. It is grounded in the Divine principle of Truth.

The following passage from Lord Bacon clearly shows that virtue was taken in the enlarged sense to which I have adverted:-a sense comprehending not only the habitual exercise of the mind in the pursuit of what is good and praiseworthy, but the seed or fountain of all that is originally good and amiable in itself. Besides, this passage points to the important

fact I have incidentally noticed, viz. that goodness of nature is deeply implanted in the human mind.

"Goodness of nature, of all virtues and dignities of the mind, is the greatest, being the character of the Deity"-" The inclination to Goodness is imprinted deeply in the nature of man; insomuch that if it issue not towards man, it will take unto other living creatures."*

Bishop Butler says, "There is a natural principle of Benevolence in man"-" such a natural principle of attraction in man towards man that having trod the same tract of land, having breathed in the same climate, barely having been born in the same artificial district or division, becomes the occasion of contracting acquaintances and familiarities many years after:" and he concludes, that, "as any thing may serve the purpose," these and other "relations merely nominal, are in truth merely the occasions, upon which our nature carries us on according to its own previous bent and bias."+

It is far from my intention, in these and the pre. ceding observations on vice and virtue, to enter into what may be called an analysis of the mind. I have thought it desirable to come at as clear an understanding as may be, of what is meant by the expres sion "seeds of virtue," used by so many critical and philosophical writers; and therefore have endeavoured to show upon what foundation some of the

* Bacon's Essays, xiii.

+ Butler's Sermons.

virtues are built, as well as the true spring of virtue in the mind. I have endeavoured to show that this foundation is not laid by man; that the principles are within his own breast; and that all virtue must ultimately be resolved into the pure unbiassed dictates of the Conscience or Moral Principle as its root and source. Men may differ about names; and they may ascribe virtue to Reason, or to Self-love, or to Utility, or to Benevolence; or may have it to consist in conduct agreeable to the Fitness of things. But they are agreed upon the fruit: they know what is good and excellent in conduct; and, on the other hand, what is base and dishonourable. And, as under right influence (if it be lawful here to give virtue its full Christian acceptation) it elevates man to the perfection of his moral nature; they must acknowledge that, whatever be its source, that, which constitutes the true dignity of man, is not likely to be adventitious, or brought from without,-while every principle that has a tendency to degrade, is natural, or implanted within. They must still admit its intrinsic value. In whatever way, therefore, they connect it with other principles of the mind-the understanding or the heart-such as Reason or Benevolence, it is far above them all in excellence, and has an indefeasible title to the love and veneration of mankind. As Reason may shew itself without Virtue, Reason cannot be Virtue; and the same may be said of Self-love and Benevolence; for Reason may be cultivated to the highest pitch of natural discern

ment, without one particle of virtue: and therefore whether philosophers will allow it to occupy its seat in the mind, on an independent footing, or by the mediation, support, and exercise of some other principle; it will assuredly establish its throne, wherever Piety, Humility, and Self-denial are suffered to prevail, with an authority which subjects Reason, Selflove, Affection, Sympathy, and Desire, to its govern ment: But all this may be said, and perhaps more properly, of that seed or principle of moral emotion, from which alone true Virtue springs, and which has obtained many different appellations, of which ConSCIENCE is perhaps the chief.

SECT. III.

Of Benevolence and Self-Love.

Before I proceed to treat of Conscience and its supremacy, with its laws and modifications, and the various denominations under which it has passed, I am anxious to say a few words on the Benevolent affections, by way of attempting to remove from human nature the imputation of Selfishness, which has been thrown upon it in some celebrated systems of morals. It cannot be doubted, that there are in human nature implanted feelings of Benevolence, undefiled with selfish motives But these benevolent feelings, in themselves, I am inclined to think, have no immediate relation to Virtue, because we see