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Shewing wherein the Essence of true Virtue consists.

WHATEVER Controversies and variety of opinions there are about the nature of virtue, yet all excepting some sceptics, who deny any real difference between virtue and vice, mear by it something beautiful, or rather some kind of beauty or excellency. It is not all beauty that is called virtue; for instance, not the beauty of a building, of a flower, or of the rainbow; but some beauty belonging to beings that have perception and will. It is not all beauty of mankind that is called virtue; for instance, not the external beauty of the countenance or shape, gracefulness of motion, or harmony of voice: but it is a beauty that has its original seat in the mind. But yet perhaps not every thing that may be called a beauty of mind, is properly called virtue. There is a beauty of understanding and speculation; there is something in the ideas and conceptions of great philosophers and statesmen, that may be called beautiful which is a different thing from what is most commonly meant by virtue.

But virtue is the beauty of those qualities and acts of the mind that are of a moral nature, i. e. such as are attended with desert or worthiness of praise or blame. Things of this sort it is generally agreed, so far as I know, do not belong merely to speculation: but to the disposition and will, or (to use a general word I suppose commonly well understood) to the heart. Therefore I suppose I shall not depart from the common opinion when I say, that virtue is the beauty of the qualities and exercises of the heart, or those actions which pro

ceed from them. So that when it is enquired, what is the nature of true virtue? This is the same as to enquire what that is, which renders any habit, disposition, or exercise of the heart truly beautiful?

I use the phrase true virtue, and speak of things truly beautiful, because I suppose it will generally be allowed, that there is a distinction to be made between some things which are truly virtuous, and others which only seem to be so, through a partial and imperfect view of things: that some actions and dispositions appear beautiful, if considered partially and superficially, or with regard to some things belonging to them, and in some of their circumstances and tendencies, which would appear otherwise in a more extensive and comprehensive view, wherein they are seen clearly in their whole nature, and the extent of their connections in the universality of things.

There is a general and particular beauty. By a particu lar beauty, I mean that by which a thing appears beautiful when considered only with regard to its connection with, and tendency to, some particular things within a limited, and as it were a private sphere. And a general beauty is that by which a thing appears beautiful when viewed most perfectly, comprehensively and universally, with regard to all its tendencies, and its connections with every thing to which it stands related. The former may be without and against the latter. As a few notes in a tune, taken only by themselves and in their relation to one another, may be harmonious, which, when considered with respect to all the notes in the tune, or the entire series of sounds they are connected with, may be very discordant, and disagreeable. That only, therefore, is what I mean by true virtue, which, belonging to the heart of an intelligent being, is beautiful by a general beauty, or beautiful in a comprehensive view, as it is in itself, and as related to every thing with which it stands connected. And therefore, when we are enquiring concerning the nature of true virtue-wherein this true and general beauty of the heart does most essentially consist-this is my answer to the enquiry:

True virtue most essentially consists in BENEVOLENCE TO BEING IN GENERAL. Or perhaps, to speak more accurately, it is that consent, propensity and union of heart to being in general, which is immediately exercised in a general good will.

The things before observed respecting the nature of true virtue, naturally lead us to such a notion of it. If it has its seat in the heart, and is the general goodness and beauty of the disposition and its exercise, in the most comprehensive view, considered with regard to its universal tendency, and as related to every thing with which it stands connected; what can it consist in, but a consent and good will to being in general?

Beauty does not consist in discord and dissent, but in consent and agreement. And if every intelligent being is some way related to being in general, and is a part of the universal system of existence; and so stands in connection with the whole; what can its general and true beauty be, but its union and consent with the great whole?

If any such thing can be supposed as an union of heart to some particular being, or number of beings, disposing it to benevolence to a private circle or system of beings, which are but a small part of the whole; not implying a tendency to an union with the great system, and not at all inconsistent with enmity towards being in general, this I suppose not to be of the nature of true virtue; although it may in some respects be good, and may appear beautiful in a confined and contracted view of things.-But of this more afterwards.

It is abundantly plain by the holy scriptures, and generally allowed, not only by christian divines, but by the more considerable Deists, that virtue most essentially consists in love. And I suppose it is owned by the most considerable writers, to consist in general love of benevolence, or kind affection: though it seems to me the meaning of some in this affair is not sufficiently explained; which perhaps occasions some error or confusion in discourses on this subject.

When I say true virtue consists in love to being in general, I shall not be likely to be understood, that no one act of the mind or exercise of love is of the nature of true virtue, but what has being in general, or the great system of universal existence, for its direct and immediate object: so that no exercise of love, or kind affection to any one particular being, that is but a small part of this whole, has any thing of the nature of true virtue. But that the nature of true virtue consists in a disposition to benevolence towards being in general; though from such a disposition may arise exercises of love to particular beings, as objects are presented and occasions arise. No wonder that he who is of a generally benevolent disposition, should be more disposed than another to have his heart moved with benevolent affection to particular persons, with whom he is acquainted and conversant, and from whom arise the greatest and most frequent occasions for exciting his benevolent temper. But my meaning is, that no affections towards particular persons or beings are of the nature of true virtue, but such as arise from a generally benevolent temper, or from that habit or frame of mind, wherein consists a disposition to love being in general.

And perhaps it is needless for me to give notice to my readers, that when I speak of an intelligent being having a heart united and benevolently disposed to being in general, I thereb mean intelligent being in general. Not inanimate things

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