ranted; and the important principle cannot be too often repeated, that the attainment of truth in moral inquiries is essentially connected with the moral condition of the inquirer. On this depends the anxious care with which he has directed his mind to the high pursuit under a deep and solemn feeling, of its supreme importance. On this depends the sincere and humble and candid love of truth with which he has conducted it, apart alike from prejudice and frivolity. For without these essential elements of character, the most exalted intellect may fail of reaching the truth,-the most acute understanding may only wander into delusion and falsehood.

Before concluding this subject, there is another point which deserves to be alluded to; namely, the influence produced upon all our moral decisions by Attention. This important process of the mind we have had occasion to mention in various partsof our inquiry. It consists, as we have seen, in directing the thoughts, calmly and deliberately, to all the facts and considerations by which we ought to be influenced in the particular case which is under our view; and it should be accompanied by an anxious and sincere desire to be guided, both in our opinions and conduct, by the true and relative tendency of each of them. It is a voluntary process of the mind which every man has the power to perform; and, on the degree in which it is habitually exercised depend some of the great differences between one man and another in their moral condition. We have repeatedly had occasion to men

tion that morbid state of the mind in which moral causes seem to have lost their proper influence, both on the volitions of the will and even on the decisions of the judgment: but it is a truth which cannot be too often referred to, how much this condition is influenced by the mental process which we are now considering. It originates, indeed, in some degree of that distortion of moral feeling, in consequence of which the inclinations wander from the strict path of rectitude; but the primary effect of this loss of mental harmony, and that by which it is perpetuated, appears to be chiefly an habitual misdirection of the attention,-or a total want of consideration of the truths and motives by which the moral judgments and decisions ought to be influenced. Apart from this condition of the mind, indeed, there is reason to believe that the actual differences in moral judgment are in different men less than we are apt to imagine. "Let any honest man," says Butler, "before he engages in any course of action, ask himself,—is this I am going to do right, or is it wrong,-is it good, or is it evil? I do not in the least doubt but that these questions would be answered agreeably to truth and virtue, by almost any fair man in almost any circumstances." It is in a great measure from the want of this simple exercise of attention, or of what in common language we call calm reflection, that men are led away, by passion, prejudice, and distorted moral habits, into courses of action which their own sober judgment would condemn; and, when a man who has thus separated from rectitude begins to retrace

his way, the first great point is that where he pauses in his downward career, and seriously proposes to himself the question, whether the course he has followed be worthy of a moral being. I allude not here to the means by which a man is led to take this momentous step in his moral history, but only to the mental process of which it consists. It is primarily nothing more than an exercise of attention, calmly and deliberately directed to the truths and considerations by which his moral decisions ought to be influenced; but, when a man has once been brought into this attitude of deep and serious thought, conscience comes to bear its part in the solemn process; and the inquirer is likely to arrive at just conclusions on those great questions of which he feels the importance to his moral condition.

Before leaving the subject of the Moral Principle, there are two points closely connected with it which remain to be noticed. The one relates to the origin and immutability of moral distinctions,-and, in connexion with this, a class of speculations which hold a conspicuous place in the history of Ethical science, under the name of Theories of Morals. The other refers to a certain harmony or principle of arrangement, which the different moral feelings ought to preserve towards each other in a wellregulated mind.

I-OF THE ORIGIN AND IMMUTABILITY OF MORAL DISTINCTIONS AND THEORIES OF MORALS.

In treating of the moral powers, I have considered various feelings as distinct parts of our constitution, each intended to answer a specific purpose in the present scene of moral discipline. I am aware of an objection that may be urged against this mode of viewing the subject,—namely, that it is an unnecessary multiplication of original principles. I am not inclined to dispute respecting the term original principles. I only contend for the fact, that there are certain feelings or propensities which are found to operate in the whole of mankind; and, with regard to these, I consider our object to be simply to view man as he is. In his physical relations, we find him endowed with a variety of senses, and a great variety of bodily functions,-each adapted to its proper purpose, and all distinct from each other; and the physiologist is content to view them simply as they are. Were he to exercise his ingenuity upon them, he might contend, with much plausibility, that it is highly incorrect to speak of five distinct and separate senses; for that they are all merely modifications of sensation, differing only in the various kinds of the external impression. Thus, what is vulgarly called sight is the simple sensation of light, and hearing is merely the sensation of sound. This would be all very true,--but it does not appear

to elucidate the subject; nor, by any ingenuity of such speculation, could we be enabled to know more concerning these senses than when we called them sight and hearing. In the same manner, it would appear, that the course of inquiry respecting our moral feelings is simply to observe what these feelings really are; and what are their obvious tendencies in an uncontaminated mind. When we have done so on adequate foundation, I conceive we have every reason for considering them as principles implanted in us by the Creator, for our guidance in our present relations; and, like the functions of our bodies, so the powers and feelings of our minds show a wonderful adaptation and design, worthy of their Omnipotent cause. But, we can know nothing of them beyond the facts, and nothing is to be gained by any attempt, however ingenious, to simplify or explain them. We have formerly had occasion to allude to various speculations, of a similar character, respecting the powers of perception and simple intellect, all of which have now given way before the general admission of the truth, that, on the questions to which they refer, no human sagacity can carry us one step beyond the simple knowledge of the facts.

It will probably be admitted, that there have been many similar unprofitable speculations in the philosophy of the moral feelings; and that these speculations, instead of throwing any light upon the subject, have tended rather to withdraw the attention of inquirers from the questions of deep and serious importance connected with the investigation. Among