certain degree, becomes somewhat wrong; and we have ways of speaking, which, though they do not directly express that excess, yet always lead our thoughts to it, and give us the notion of it. Thus, when mention is made of delight in being pitied, this always conveys to our mind the notion of somewhat which is really a weakness; the manner of speaking, I say implies a certain weakness and feebleness of mind, which is and ought to be disapproved. But men of the greatest fortitude would in distress feel uneasiness from knowing that no person in the world had any sort of compassion or real concern for them; and in some cases, especially when the temper is enfeebled by sickness, or any long and great distress, doubtless would feel a kind of relief even from the helpless good-will and ineffectual assistances of those about them.

[12] Over against the sorrow of compassion is likewise to be set a peculiar calm kind of satisfaction, which accompanies it, unless in cases where the distress of another is by some means so brought home to ourselves, as to become in a manner our own; or when, from weakness of mind, the affection rises too high, which ought to be corrected. This tranquillity, or calm satisfaction, proceeds partly from consciousness of a right affection and temper of mind, and partly from a sense of our own freedom from the misery we compassionate.

This last may possibly appear to some at first sight faulty; but it really is not so. It is the same with that positive enjoyment, which sudden ease from pain for the present affords, arising from a real sense of misery, joined with a sense of our freedom from it; which in all cases must afford some degree of satisfaction.

[13] To these things must be added the observation, which respects both the affections we are considering, that they who have got over all fellow-feeling for others, have withal contracted a certain callousness of heart, which renders them insensible to most other satisfactions, but those of the grossest kind.

[14] Secondly, Without the exercise of these affections, men would certainly be much more wanting in the offices of charity they owe to each other, and likewise more cruel and injurious, than they are at present.

The private interest of the individual would not be sufficiently provided for by reasonable and cool self-love alone: therefore the appetites and passions are placed within, as a guard and further security, without which it would not be taken due care of. It is manifest our life would be neglected, were it not for the calls of hunger, and thirst, and weariness: notwithstanding that without them reason would assure us, that the recruits of food and sleep are the necessary means of our pre

servation. It is therefore absurd to imagine that, without affection, the same reason alone would be more effectual to engage us to perform the duties we owe to our fellow-creatures. One of this make would be as defective, as much wanting, considered with respect to society, as one of the former make would be defective, or wanting, considered as an individual, or in his private capacity. Is it possible any can in earnest think that a public spirit, i. e. a settled reasonable principle of benevolence to mankind, is so prevalent and strong in the species, as that we may venture to throw off the under affections, which are its assistants, carry it forward, and mark out particular courses for it; family, friends, neighbourhood, the distressed, our country? The common joys and the common sorrows which belong to these relations and circumstances are as plainly useful to society, as the pain and pleasure belonging to hunger, thirst, and weariness, are of service to the individual.

[15] In defect of that higher principle of reason, compassion is often the only way by which the indigent can have access to us; and therefore to eradicate this, though it is not indeed formally to deny them that assistance which is their due; yet it is to cut them off from that which is, too frequently, their only way of obtaining it.

[16] And as for those who have shut up this door against the complaints of the miserable, and conquered this affection in themselves; even these persons will be under great restraints from the same affection in others. Thus, a man who has himself no sense of injustice, cruelty, oppression, will be kept from running the utmost lengths of wickedness, by fear of that detestation, and even resentment of inhumanity, in many particular instances of it, which compassion for the object towards whom such inhumanity is exercised excites in the bulk of mankind. And this is frequently the chief danger, and the chief restraint, which tyrants and the great oppressors of the world feel.

[17] In general, experience will show, that, as want of natural appetite to food supposes and proceeds from some bodily disease, so the apathy the Stoics talk of as much supposes, or is accompanied with, somewhat amiss in the moral character, in that which, is the health of the mind. Those who formerly aimed at this upon the foot of philosophy, appear to have had better success in eradicating the affections of tenderness and compassion, than they had with the passions of envy, pride, and resentment; these latter, at best, were but concealed, and that imperfectly too. How far this observation may be extended to such

as endeavour to suppress the natural impulses of their affections in order to form themselves for business and the world, I shall not determine. But there does not appear any capacity or relation to be named, in which men ought to be entirely deaf to the calls of affection, unless the judicial one is to be excepted.

[18] And as to those who are commonly called the men of pleasure, it is manifest that the reason they set up for hardness of heart, is to avoid being interrupted in their course, by the ruin and misery they are the authors of: neither are persons of this character always the most free from the impotencies of envy and resentment. What may men at last bring themselves to, by suppressing their passions and affections of one kind, and leaving those of the other in their full strength? But surely it might be expected, that persons who make pleasure their study and their business, if they understood what they profess, would reflect, how many of the entertainments of life, how many of those kind of amusements which seem peculiarly to belong to men of leisure and education, they become insensible to by this acquired hardness of heart.

[19] I shall close these reflections with barely mentioning the behaviour of that Divine Person, who was the example of all perfection in human nature, as represented in the