same being a sensitive, an animal, an intellectual and a moral state, gradually unfolded, when things proceed in order. The foundation is as deeply laid for one degree in the scale as for another,-implanted principles being as necessary for the succeeding change, as for that which went before. But, what is slowly developed, and slowly comes to maturity, is commonly most perfect. The propensities, which appear first, are not so excellent as those which unfold themselves later. A being created for this earth as its first abode, helpless in body and feeble in mind, would of necessity protrude those animal powers, suited to its temporary state of existence, before it put forth the buddings of virtue and religion,-fruit destined for a better world,-from its immortal seed. It would not, therefore, follow, as some have been ready to infer, that because the manifestation of a propensity or power had not priority, it must be accounted adventitious,―the effect of education, and not of original institution. Though something is left to man, yet all is not of man; he is still debtor for his talents. Though he may abuse these talents, or bury them in a napkin; he cannot plead that he has not received them.

As the seed takes root downwards in the earth, before it springs upwards into light; so has the human mind its earthly attachments, and manifests the inferior propensities of its nature before the superior. What precise direction would have been given to these same inferior propensities, had man been en

abled by the constitution of his nature, to pursue one uniform course of virtue, and to continue in a state of innocence; or whether these propensities have been modified and actually changed so as to assume a more corrupt tendency, than was at first designed by the Creator, and therefore have been adapted to a less perfect moral system, can only be matter of conjecture. We see enough, on the most superficial view, to convince us, that man is of nobler descent than his pur. suits commonly indicate; that by some means his purity is tarnished; that he has only, as it were, some feeble sparks and relics of a better nature; and that he has anticipations of Good, which in himself and by himself he has no power to realize in this world. Man's early tendency to vice, therefore, demonstrates an inherent infirmity; of which his subsequent virtuous efforts and exercises, in the generality of mankind at least, tend only to confirm the proof; notwithstanding every thing that some writers have boasted in regard to the native excellence and moral perfectability of human nature. We are not however at liberty to say, that the very principles which lead to vice, are not in themselves good. Amidst all the depravity of human nature, we see the marks of Divine Wisdomthe signs of supreme Benevolence in every faculty and propensity; and can have little difficulty in conceiving that a proper and useful direction might have been originally given to every propensity or root that is now so prone to engender evil.

TEMPERANCE.

I shall now proceed to consider what relation some of the branches of Virtue bear to the different active principles, as the Appetites, Desires, and Affections, These may be good in themselves, but they are liable to abuse.

The Ancient Philosophers were aware that the chief good of man did not consist in unrestrained indulgence of these active propensities; and, in order to oppose their excess, very early suggested the rules of a virtuous life; which they comprehended under the general title of the four Cardinal Virtues, and denominated Temperance, Prudence, Fortitude, and Jus tice. Though it may be questioned whether this heathen enumeration of the virtues may not include more of pride than of humility, and may not belong to a Stoical system of morals more than to a Chris tian; yet we must allow that these virtues are in themselves truly excellent, when practised under the only right influence, Piety and the Love of God. But there are virtues which are not included in this classification. The Christian Virtues of Faith, Hope, Charity, and Meekness, open a different view of the relation we stand in to God and to our neighbour from any thing we can gather from those above named.

If the abuse and excess of the natural Appetites lead to vicious indulgence,-Intemperance, dissipa tion, and dissolute conduct, a state of anarchy, like

that of the body politic, in which the lower principles of the mind usurp dominion and exercise authority over the higher;-it is easy to see that on the other hand, the proper use will lead to Temperance in all its forms, sobriety, chastity, well-ordered frugality and contentment. The Habit of Temperance, which is the Virtue, is therefore built upon this foundation, and springs from the appetites themselves; but could never be formed without the direction of some regulating principle: hence, the relation is not immediate. For it is obvious that the relation between the Appetites and Virtue, as it is here pointed out, implies the intervention of some wise directing power, which may discover what is the use and what the abuse. We must allow that children, at first, or previously to their parents' understood will, do not seem to have any idea, but of gratifying the appetite or present inclination, in every thing they can procure, without the least visible moral check; and this continues until they are warned by some means or other that this gratification may be inordinate and hence injurious. Experience, indeed, will often demonstrate that self-denial, which is an exercise of Temperance, is generally rewarded with some future advantage. Conscience and Reason, being later in growth thán Appetite and Sense, which are more needful to the animal state, or giving only feeble intimation of duty in these things, do not afford the necessary counteracting influence, either for the perfection of the rational or moral state. With children, therefore,

Appetite is at first the stronger, and hurries to enjoyment, because the antagonist or virtuous principle is not firm enough to oppose its career. If the innate power of virtue were at first adequate, there would be no need of outward discipline; which every parent knows to be necessary to bend the untoward will, to restrain the violence of temper, and to lead the youthful desires, which are the elements of active pursuit, in the right path. This very want in the moral system, as well as in the intellectual, lays the foundation for outward instruction, and, in the right economy of things, is beautifully supplied by those parental cares, which, in fulfilling these natural duties, kindle the charities of human nature, awake the endearments of kindred, and cement the bonds of society. Besides, it is questionable how far the tender minds of children would bear a natural check or moral restraining power, to act on the first occasions when Appetite and Desire influence the will, in opposition to these natural impulses: for they are the very spring of early activity, and can scarcely be seriously abused while children have the necessary guardianship of parents to direct and take care of their youth. If nature itself supplied every lesson appertaining to virtue, the youthful mind, in these things, would be independent of parental instruction.

PRUDENCE.

The Desires have already been spoken of, as the Second Class of active principles from which vice may