CHAP. VI. We see what polish and animation the passion of love, when honourable and not unsuccessful, gives to both sexes.

The paffion for military glory raises the brave commander, in the day of battle, far above himself, making his countenance to shine, and his eyes to sparkle. The glory of old England warms the heart even of the British tar, and makes him despise every danger.

As to the bad effects of paffion, it must be acknowledged that it often gives a strong impulse to what is bad, and what a man condemns himself for, as foon as it is done. But he must be confcious that the impulfe, though ftrong, was not irresistible, otherwise he could not condemn himself.

We allow that a fudden and violent paffion, into which a man is furprised, alleviates a bad action; but if it was irresistible, it would not only alleviate, but totally exculpate, which it never does, either in the judgment of the man himself, or of others.

To fum up all, paffion furnishes a very strong inftance of the truth of the common maxim, That the corruption of the beft things is worst.

BY difpofition I mean a ftate of mind which, while it lafts, gives

a tendency, or proneness, to be moved by certain animal principles, rather than by others; while, at another time, another state of mind, in the fame person, may give the ascendant to other animal principles.

It was before observed, that it is a property of our appetites CHAP. VII. to be periodical, ceafing for a time, when fated by their objects, and returning regularly after certain periods.

Even those principles which are not periodical, have their ebbs and flows occafionally, according to the present disposition of

the mind.

Among fome of the principles of action there is a natural affinity, so that one of the tribe naturally disposes to those which are allied to it.

Such an affinity has been obferved by many good authors to be among all the benevolent affections. The exercife of one benevolent affection gives a proneness to the exercise of others.

There is a certain placid and agreeable tone of mind which is common to them all, which feems to be the bond of that connection and affinity they have with one another.

The malevolent affections have also an affinity, and mutually difpofe to each other, by means, perhaps, of that disagreeable feeling common to them all, which makes the mind fore and uneafy.

As far as we can trace the causes of the different difpofitions of the mind, they seem to be in some cases owing to those associating powers of the principles of action, which have a natural affinity, and are prone to keep company with one another; fometimes to accidents of good or bad fortune, and sometimes, no doubt, the state of the body may have influence upon the difpofition of the mind.

At one time the state of the mind, like a ferene unclouded sky, shews every thing in the most agreeable light. Then a man

CHAP. VII. is prone to benevolence, compaffion, and every kind affection; unfufpicious, not easily provoked.

The Poets have obferved that men have their mollia tempora fandi, when they are averse from faying or doing a harsh thing; and artful men watch thefe occafions, and know how to improve them to promote their ends.

This difpofition, I think, we commonly call good humour, of which, in the fair fex, Mr POPE fays,

Good humour only teaches charms to laft,

Still makes new conquests, and maintains the past.

There is no difpofition more comfortable to the perfon himfelf, or more agreeable to others, than good humour. It is to the mind, what good health is to the body, putting a man in the capacity of enjoying every thing that is agreeable in life, and of using every faculty without clog or impediment. It difposes to contentment with our lot, to benevolence to all men, to sympathy with the diftreffed. It presents every object in the most favourable light, and disposes us to avoid giving or taking offence.

This happy difpofition feems to be the natural fruit of a good confcience, and a firm belief that the world is under a wife and benevolent administration; and, when it fprings from this root, it is an habitual fentiment of piety.

Good humour is likewife apt to be produced by happy fuccefs, or unexpected good fortune. Joy and hope are favourable to it; vexation and disappointment are unfavourable.

The only danger of this difpofition feems to be, That if we are not upon our guard, it may degenerate into levity, and

indispose

indifpofe us to a proper degree of caution, and of attention to the CHAP. VIL future confequences of our actions.

There is a difpofition oppofite to good humour which we call bad bumour, of which the tendency is directly contrary, and therefore its influence is as malignant, as that of the other is falutary.

Bad humour alone is fufficient to make a man unhappy; it tinges every object with its own difmal colour; and, like a part that is galled, is hurt by every thing that touches it. It takes offence where none was meant, and difpofes to discontent, jealoufy, envy, and, in general, to malevolence.

Another couple of oppofite difpofitions are elation of mind, on the one hand, and depreffion, on the other.

These contrary difpofitions are both of an ambiguous nature; their influence may be good or bad, according as they are grounded on true or false opinion, and according as they are regulated.

That elation of mind which arifes from a just sense of the dignity of our nature, and of the powers and faculties with which God hath endowed us, is true magnanimity, and disposes a man to the nobleft virtues, and the most heroic actions and enterprises.

There is also an elation of mind, which arifes from a consciousness of our worth and integrity, such as Joв felt, when he faid, "Till I die, I will not remove my integrity from me. "My righteousness I hold fast, and will not let it go; my heart "shall not reproach me while I live." This may be called the pride of virtue; but it is a noble pride. It makes a man difBb 2

dain

CHAP. VII. dain to do what is bafe or mean. This is the true fenfe of ho

nour.

But there is an elation of mind arifing from a vain opinion of our having talents, or worth, which we have not; or from putting an undue value upon any of our endowments of mind, body, or fortune. This is pride, the parent of many odious vices; fuch as arrogance, undue contempt of others, felf-partiality, and vicious felf-love.

The oppofite difpofition to elation of mind, is depreffion, which alfo has good or bad effects, according as it is grounded upon true or false opinion.

A just sense of the weakness and imperfections of human nature, and of our own perfonal faults and defects, is true humility. It is not to think of ourselves above what we ought to think; a moft falutary and amiable difpofition; of great price in the fight of God and man. Nor is it inconfiftent with real magnanimity and greatnefs of foul. They may dwell together with great advantage and ornament to both, and be faithful monitors against the extremes to which each has the greatest tendency.

But there is a depreffion of mind which is the oppofite to magnanimity, which debilitates the fprings of action, and freezes every fentiment that should lead to any noble exertion or enterprise.

Suppofe a man to have no belief of a good administration of the world, no conception of the dignity of virtue, no hope of happiness in another ftate. Suppofe him, at the fame time, in a state of extreme poverty and dependence, and that he has no higher aim than to fupply his bodily wants, or to minister to the pleasure, or flatter the pride of fome being as worthlefs as himfelf. Is not the foul of fuch a man deprefled as much as his body