CHAP. IV. are natural benevolent affections, which are not included under any of those that have been named, I shall very readily liften to fuch a correction, being fenfible that fuch enumerations very often incomplete.

are

If others should think that any, or all, the affections I have named, are acquired by education, or by habits and affociations grounded on felf-love, and are not original parts of our conftitution; this is a point upon which, indeed, there has been much fubtile difputation in ancient and modern times, and which, I believe, must be determined from what a man, by careful reflection, may feel in himself, rather than from what he obferves in others. But I decline entering into this dispute, till I shall have explained that principle of action which we commonly call felf-love.

I shall conclude this fubject with fome reflections upon the benevolent affections..

The first is, That all of them, in as far as they are benevo lent, in which view only I confider them, agree very much in the conduct they difpofe us to, with regard to their objects..

They difpofe us to do them good as far as we have power and opportunity; to wish them well, when we can do them no good; to judge favourably, and often partially, of them; to fympa. thise with them in their afflictions and calamities; and to rejoice: with them in their happiness and good fortune.

It is impoffible that there can be benevolent affection without: fympathy, both with the good and bad fortune of the object;: and it appears to be impoffible that there can be fympathy without benevolent affection. Men do not fympathife with one whom they hate; nor even with one to whofe good or ill they are perfectly indifferent,

We may sympathife with a perfect ftranger, or even with an

enemy

enemy whom we fee in diftrefs; but this is the effect of pity; CHAP. IV. and if we did not pity him, we should not sympathise with him.

I take notice of this the rather, because a very ingenious author in his Theory of Moral Sentiments, gives a very different account of the origin of fympathy. It appears to me to be the effect of benevolent affection, and to be infeparable from it.

A fecond reflection is, That the conftitution of our nature very powerfully invites us to cherish and cultivate in our minds the benevolent affections.

The agreeable feeling which always attends them as a present reward, appears to be intended by nature for this purpose.

Benevolence, from its nature, compofes the mind, warms the heart, enlivens the whole frame, and brightens every feature of the countenance. It may justly be faid to be medicinal both to foul and body. We are bound to it by duty; we are invited to it by intereft; and because both these cords are often feeble, we have natural kind affections to aid them in their operation, and supply their defects; and these affections are joined with a manly pleasure in their exertion.

A third reflection is, That the natural benevolent affections furnish the most irresistible proof, that the Author of our nature intended that we should live in fociety, and do good to our fellow-men as we have opportunity; fince this great and important part of the human conftitution has a manifeft relation to fociety, and can have no exercise nor use in a folitary state.

The last reflection is, That the different principles of action have different degrees of dignity, and rife one above another in our estimation, when we make them objects of contemplation.

CHAP. IV.

We afcribe no dignity to inftincts or to habits. They lead us only to admire the wifdom of the Creator, in adapting them fo perfectly to the manner of life of the different animals in which they are found. Much the fame may be faid of appetites. They ferve rather for use than ornament.

The defires of knowledge, of power, and of esteem, rise higher in our estimation, and we confider them as giving dignity and ornament to man. The actions proceeding from them, though not properly virtuous, are manly and respectable, and claim a just superiority over those that proceed merely from appetite. This I think is the uniform judgment of mankind.

If we apply the fame kind of judgment to our benevolent affections, they appear not only manly and respectable, but amiable in a high degree.

They are amiable even in brute-animals. We love the meeknefs of the lamb, the gentleness of the dove, the affection of a dog to his master. We cannot, without pleasure, obferve the timid ewe, who never fhewed the leaft degree of courage in her own defence, become valiant and intrepid in defence of her lamb, and boldly affault thofe enemies, the very fight of whom was wont to put her to flight.

How pleasant is it to fee the family economy of a pair of little birds in rearing their tender offspring; the conjugal affection and fidelity of the parents; their cheerful toil and industry in providing food to their family; their fagacity in concealing their habitation; the arts they use, often at the peril of their own lives, to decoy hawks, and other enemies, from their dwelling-place, and the affliction they feel when fome unlucky boy has robbed them of the dear pledges of their affection, and fruftrated all their hopes of their rifing family?

If

If kind affection be amiable in brutes, it is not lefs fo in our CHAP. IV. own fpecies. Even the external figns of it have a powerful charm.

Every one knows that a perfon of accomplished good breeding, charms every one he converfes with. And what is this good breeding? If we analyze it, we shall find it to be made up of looks, gestures and speeches, which are the natural figns of benevolence and good affection. He who has got the habit of using these figns with propriety, and without meannefs, is a well-bred and a polite man.

What is that beauty in the features of the face, particularly of the fair fex, which all men love and admire? I believe it consists chiefly in the features which indicate good affections. Every indication of meekness, gentleness, and benignity, is a beauty. On the contrary, every feature that indicates pride, paffion, envy, and malignity, is a deformity.

Kind affections, therefore, are amiable in brutes. Even the figns and shadows of them are highly attractive in our own fpecies. Indeed they are the joy and the comfort of human life, not to good men only, but even to the vicious and diffolute.

Without fociety, and the intercourse of kind affection, man is a gloomy, melancholy and joyless being. His mind oppreffed with cares and fears, he cannot enjoy the balm of found fleep: in conftant dread of impending danger, he starts at the ruftling of a leaf. His ears are continually upon the stretch, and every zephyr brings fome found that alarms him.

When he enters into fociety, and feels fecurity in the good affection of friends and neighbours, it is then only that his fear

vanishes,

CHAP. IV. vanishes, and his mind is at eafe. His courage is raised, his understanding is enlightened, and his heart dilates with joy.

Human fociety may be compared to a heap of embers, which when placed afunder, can retain neither their light nor heat, amidst the surrounding elements; but when brought together they mutually give heat and light to each other; the flame breaks forth, and not only defends itself, but fubdues every thing around it.

The fecurity, the happiness, and the strength of human fociety, fpring folely from the reciprocal benevolent affections of its 'members.

The benevolent affections, though they be all honourable and lovely, are not all equally fo. There is a subordination among them; and the honour we pay to them generally correfponds to the extent of their object.

The good husband, the good father, the good friend, the good neighbour, we honour as a good man, worthy of our love and affection. But the man in whom these more private affections are swallowed up in zeal for the good of his country, and of mankind, who goes about doing good, and seeks opportunities of being useful to his fpecies, we revere as more than a good man, as a hero, as a good angel.

A

CHA P. V.

Of Malevolent Affection.

RE there, in the conftitution of man, any affections that may be called malevolent? What are they? And what is their use and end?

To