likely to feel in other cases. Our prepossessions in favour of the persons who have committed the crime, suggest a thousand circumstances which seem to us to alleviate its aggravation. We frame for them a multitude of plausible excuses, which we should not have thought of doing had it not been for the endearments and intercourse of our previous connexion.

Savage life also gives us an illustration of the views now expressed. Owing to the peculiar situation of those in that state, and the consequent early associations, a factitious and exaggerated importance is attached to mere courage; and gentleness, equanimity, and benevolence are, as virtues, proportionally depressed. In this way their moral judgments are not unfrequently perplexed and rendered erroneous.

§ 418. Of diversities in the moral judgment in connexion with an excited state of the passions.

Furthermore, there may be diversities of moral judgment; in other words, the moral nature may occasionally be perplexed and led astray in its action, under the influence of a state of excited passion.-The action of all the parts of the mind is a conditional one; that is to say, it takes place only under certain assignable circumstances. It is, for instance, one condition of moral action, as we have repeatedly had occasion to notice, that there must be an antecedent perception of the thing, whatever it is, upon which the moral judgment is to be passed. This condition of moral action is violated in the case under consideration, as well as in others. In a time of great excitement of passion, the moral emotion which would have existed under other circumstances has failed to arise, because the soul is intensely and wholly taken up with another species of feeling. The perceptive and comparing part of the mind is not in a situation to take a right view of the subject, whatever it is. But after the present passion has subsided, so as to give the person an opportunity to inquire and reflect, the power of moral judgment returns. And at once the individual, who has been the subject of such violence of feeling, looks with horror on the deeds which he has committed.

In this, and in all the cases which have been mentioned, the conscience will probably be found to be in harmony with itself. Its defective judgments are not owing to any defect in its own nature; but to the circumstance, owing to ignorance, to early training, prejudice, wrong associations, and inordinate passion, and perhaps some other causes similar in their results, that an imperfect or distorted view of the facts has been presented before it

CHAPTER V.

MORAL EDUCATION.

$419. Suggestions on the importance of moral education.

We do not feel at liberty to leave the subject of the Moral Sensibilities without offering a few remarks, chiefly of a practical nature, on the subject of moral education in general. It is perhaps unnecessary to occupy time in attempting to show the importance of such education, since no one can be ignorant of the deplorable consequences which follow from an utter neglect of it. But, notwithstanding the general concession of its importance, it has ever held a subordinate rank, compared with that purely intellectual education which deals wholly with the mere acquisition of knowledge.

While no one presumes to assert that moral education is unimportant, it must be acknowledged that it has been exceedingly neglected, in consequence of the greater value which has generally been attached to that training of the mind which has exclusive relation to its intellectual part. Children and youth have been taught with great zeal in everything where the head is concerned; in grammar, geography, arithmetic, geometry, astronomy, and the like; and in almost nothing which concerns the heart. No pains have been spared in favour of the intellect, while the sensitive part of our nature, the moral emotions, the lower modifications of desire, and the affections, have been left to take care of themselves.

Supposing this to be nearly the true state of things, every reflecting mind must contemplate it with regret, and will look forward with great interest to the time, when moral education shall at least be put on a footing with intellectual, if it do not take the precedence of it. Certain it is, that a firm and ample foundation is laid for this species of mental training, if the doctrines which have been advanced in the course of this Work are correct; FIRST, that we have intellectually the power of forming the abstract conceptions of right and wrong, of merit and demerit, which necessarily involves that there is an immutable standard of rectitude; and, SECOND, that, in the department of the Sensibilities, we have, in correspondence with the fact of such an immutable standard, the implanted principle of the Moral Sensibility or Conscience, which, in the Emotive form of its action, indicates our conformity to the standard of rectitude or divergency from it, and in its Obligatory action authoritatively requires conformity. We assert that we have here basis enough for a consistent and durable moral education; especially when we take into view the close connexion existing between the conscience and the intellect, particularly the reasoning power.

§ 420. The mind early occupied either with good or bad principles. It may perhaps be suggested here, admitting the general fact of the great importance of moral education, that it would be better to leave the subject of morals until persons are old enough to decide on all subjects of this nature for themselves. This suggestion would be entitled to more weight, if it were possible, in the mean while, for the mind to remain a moral blank. But this does not appear to be the case. As the mind is continually operative, it is almost a matter of course that it receives, and, as it were, incorporates into itself, moral principles either right or wrong. We are surrounded with such a variety of active influences, that he who is not imbued with good cannot reasonably expect to be uncontaminated with evil. In order, therefore, to prevent the contaminations of vice, it is necessary to preoccupy the mind by the careful introduction and the faithful cultivation of the elements of

virtue. Let the young mind, therefore, the minds of children and youth, be made the subjects of assiduous moral culture.

§ 421. Of the time when moral instruction ought to commence.

We cannot but conclude, therefore, that a course of moral training ought to be commenced at an early period. It is a truth sufficiently established, that we begin to learn as soon as we begin to exist. The infant no sooner comes into the world, than the mind expands itself for the reception of knowledge, as naturally as the flower opens its rejoicing leaves to the rising sun. The earnestness which it discovers as it turns its eye towards the light or any bright object, its expression of surprise on hearing sudden and loud sounds, its strong propensity to imitate the actions and words of its attendants, all show most clearly that the work of intellectual developement is begun.

While no one doubts this early developement of the intellect, it has not been so generally admitted to be true of the pathematic and moral part of our nature. But there is no sufficient ground, as we have already had occasion to intimate, for a distinction in this respect; the developement of the head and the heart, of the intellect and the sentient nature, begins essentially at one and the same time. It is true that the perceptive or intellectual action is necessarily antecedent in the order of nature; but the sensitive action, both natural and moral, follows closely and perseveringly in its train. And this also may be added, viz., that the developement of the moral nature in its leading outlines appears to be sooner completed. Facts and the relations of facts, which are the subjects of the intellectual activity, are infinite. But the great principles of morals, however multiplied they may be in their applications, are in themselves few and simple. How few persons, at the age of fourteen or sixteen years, have completed their attainments in knowledge, and have fully unfolded and strengthened all their intellectual powers! And yet how many at the same age have established such a decided moral character, either for good or evil, as almost to preclude a hope of a correction of its deformi

ties in the one case, or the enhancement of its beauties in the other!

422. Of the discouragements attending a process of moral instruction.

And here we would remark upon one discouragement which frequently attends the efforts of those who are so situated as to render it especially their duty to impart instruction to the young. We refer to the fact that it is sometimes, and but too frequently, the case, that they see but little immediate good results from their labours. They can see distinctly the advancement of their pupils in that knowledge which is appropriate to the intellect, but are less able to measure their progress in what pertains to the moral culture. Indeed, they too often believe that their instruction is seed sown upon stony ground, which is not only unproductive at present, but is absolutely and forever lost.

This is a great mistake. The truth is, that nothing is lost. The moral and religious instruction which is communicated to the youthful memory, is deposited in the keeping of a power which may sometimes slumber, but can never die. It may long be unproductive; it may remain for years without giving signs of vivification and of an operative influence; and yet it may be only waiting for some more favourable and important moment, when it shall come forth suddenly and prominently to view. No one, therefore, ought to be discouraged in the discharge of this duty. In nothing is the Scriptural declaration more likely to be fulfilled in its richest import. "Cast thy bread upon the waters, and thou shalt find it after many days."

Multitudes of illustrations might be introduced to confirm the views of this section. How natural is the following incident! And how agreeable, therefore, to sound philosophy!" When I was a little child," said a religious man, "my mother used to bid me kneel beside her, and place her hand upon my head while she prayed. Ére I was old enough to know her worth, she died, and I was left much to my own guidance. Like others, I was inclined to evil passions, but often felt myself checked, and, as it were, drawn back by the soft hand upon my head.

PP