another.” In order to this they must appreciate the beauty and excellence of virtue. So Justin Martyr declares[8], “Every race of men participated in the Logos.” When we speak of man by nature then, we mean man with the aid of this light given to him by Christ. And we must perceive great force in the statement of Berkeley, that “There is an idea of beauty natural to the mind of man. This all men desire. This they are pleased and delighted with for its own sake, purely from an instinct of nature. A man needs no argument to make him discern and approve what is beautiful; it strikes at first sight and attracts without a reason. And as this beauty is found in the shape and form of corporeal things, so also is there analogous to it a beauty of another kind, an order, a symmetry and comeliness in the moral world. And as the eye perceives the one, so the mind doth by a certain interior sense perceive the other: which sense, talent, or faculty, is even quickest and purest in the noblest minds. Thus, as by sight I discern the beauty of a plant, or an animal, even so the mind approves moral excellence, the beauty and decorum of justice and temperance. And as we readily pronounce a dress becoming, or an attitude graceful, we can, with the same free, untutored judgment, at once declare whether this or that conduct or action, be comely or beautiful.” We cannot deny, on the other hand, that men act from a feeling of self-interest. To obtain pleasure or escape pain is motive enough to make men pursue a certain course instinctively, without weighing accurately, or even caring at all for the motives which prompt them. When men see that virtue brings in its train present blessing and eternal hopes, shall we deny that this is a strong reason why they should pursue it? Doubtless such a reason weighs with many and draws them to a right course, without a question arising in their minds as to the motives by which they are actuated. Then the enquiry naturally occurs, since virtue commends itself to us as both lovely and beneficial, shall we reject the loveliness as a motive, because our self-interest moves us also? On the other hand, shall we reject hope of benefit, because the innate loveliness of the object commends itself to us? May we not be moved by the double influence? Certainly the word of GOD seems to sanction such a double motive to religion and virtue.