ence or of decided aversion? We have within us, as we shall have occasion to notice hereafter, the distinct principle of Pity or Sympathy, which prompts us both to prevent suffering and to relieve it when it exists; a principle which no one supposes is designed by nature to be limited in its operation to the immediate circle of our relatives and friends, but which has men as such for its object, and the wide world for the field of its exercise. But on what grounds of wisdom or consistency is it possible that nature should prompt men to relieve or prevent the Lufferings of others, whom she also imperatively requires us tc regard with sentiments of hostility, or, at least, wi.h unfeeling coldness? Furthermore, our Conscience requires us to treat our fellow-men, in all ordinary cases, with kindness, and we experience an internal condemnation when we do not do it; which would at least not be the case if we were the subjects of a natural hostility to them. -It is on such grounds we assert that human nature, in order to be consistent with itself, requires a principle of good-will or loye to man, considered simply as possessing a kindred origin and nature.

§ 371. Of patriotism or love of country.

One of the most important modifications of that more general and extensive form of good-will or benevolence which extends to all mankind, is PATRIOTISM, or love of country. It seems to be the intention of nature, when we consider the diversities of customs and languages that exist, and particularly that, in many cases, countries are distinctly separated from each other, by large rivers, lakes, gulfs, mountains, and seas, that mankind, instead of being under one government, shall exist in separate and distinct communities or nations, each having its own institu tions and civil polity. And such, at any rate, is the fact. We are not only members of mankind and citizens of the world, (a relation which ought to be more distinctly and fully recognised than it ever has been,) but are members, and, as such, have appropriate duties to fulfil, of our own particular community. And it is thus that a founda tion is laid for that particular state of mind which we de nominate Patriotism.

This affection we regard as secondary rather than origi nal. It is that love which we exercise, and ought to exercise, towards the members of our species considered as such, heightened by the consideration that those towards whom it is put forth are sprung from the same race, innabit the same territory, are under the same constitutions of government, speak the same language, and have the same interests. So that the love of our race, as it is modified in the form of love of our country, while it is more restricted, becomes proportionally more intense. And, in point of fact, it is unquestionably one of the predominant and ruling principles which regulate the conduct of men.

Nevertheless, we are not to suppose that there is necessarily any conflict between these two principles. For, in doing good to our country we are doing good to mankind; and to that particular portion of mankind which Providence, by placing them more immediately within the scope of our observation and effort, seems to have assigned as the especial field of our beneficence. At the same time it cannot be denied, that patriotism, in its irregular and unrestrained exercise, does sometimes, and but too frequently, interfere with Philanthropy, or the love of man. passion of patriotism, as a general thing, has become disproportionate in degree, as compared with the love of the human race. The interests of our country, by being continually brooded over, are exaggerated to our perception; while those of mankind are too much lost sight of. There is too much ground for the feeling lamentation of Cowper:

"Lands intersected by a narrow frith

Abhor each other. Mountains interposed
Make enemies of nations, who had else,
Like kindred drops, been mingled into one."

§ 372. Of the affection of friendship.

The

Another interesting modification of that feeling of good-will or love, which, as men, we naturally bear to our fellow-men, is denominated Friendship. It is a passion so distinctly marked, that it well deserves a separate notice, although there are no good grounds for regarding it, considered as a distinct affection, as connatural. The love which we bear to our species is so diffused, that it

cannot be said, as a general thing, to possess a high degree of strength. As it withdraws from the vast circuinference of the human race, and contracts its exercise within the narrow circle of our country, it acquires increased energy. Retreating within the still more restricted limits which imbody those with whom we are most accustomed to associate, it assumes a new modification, being not only characterized by greater strength, but a source of greater pleasure. And this, in distinction from Humanity or Philanthropy, which extends to all mankind, as well as in distinction from Patriotism, which merely spreads itself over the extent of our country, we call

FRIENDSHIP.

This affection, like the other benevolent affections which have been mentioned, includes in itself an emotion of pleasure, combined with the desire of good to its object. It exists, or may be supposed to exist, in respect to those persons who are not only so situated as to be the subjects of our intimacy, but possess such qualities as to be deserving of our esteem. It is, perhaps, a common remark, in connexion with this particular view of the subject, that a similarity of character is requisite as the basis of this affection. This, to some extent, is true; but the remark is not to be received without some limitation. It is certainly the case, that friendship is consistent with diversities of intellect. Persons who differ much in the quickness and amplitude of intellectual action, may nevertheless entertain for each other a sincere friendship. But it must be admitted, it does not readily appear how such friendship can exist in the case of persons who differ essentially in moral character. The fact that one of the parties is virtuous, the other vicious; that one of them. attaches his highest veneration and esteem to that rectitude which the other regards as of no value, can hardly fail to interpose between them, as far as the reciprocation of friendship is concerned, an insuperable barrier

373. Of the affection of pity or sympathy.

It is not unfrequently the case that we find around us objects of suffering; those who, from want, or disease, or some other cause, are justly entitled to the aid of their

fellow-men. In order to meet this state of things, Providence has kindly implanted within us the principle of Pity, which prompts us, by an instinctive and powerful impulse, to render the aid which is so frequently needed. This benevolent affection differs from others, in being based upon a painful instead of a pleasant emotion The occasion of the exercise of the affection of Pity or Sympathy is some case of suffering. On contemplating the scene of suffering, it is the result, in all ordinary cases, that we experience a painful emotion, which is fol lowed by a desire to relieve the suffering object.

This principle is practically a very important one. 1. is a sentiment of Bishop Butler, expressed in connexior with this very subject, that the misery of men is much more directly, and to a much greater extent, under the power of others than their happiness. The sources of happiness, both mental and bodily, are to a great extent in ourselves; and although they are susceptible of increase through the instrumentality of the kind offices of others, yet not ordinarily in a very great degree. But it is in the power of any individual, who is thus evilly disposed, to plunge others, not one or two merely, but even whole neighbourhoods, into misery. The principle of Pity, which is called forth not only in the actual but also in the anticipated prospect of suffering, aids, in connexion with other causes, in keeping under proper restraint any tendency to a wrong exercise of this important power. It not only exercises the important office of preventing suffering, by operating, as it were, in anticipation, but it visits, watches over, and relieves it when it has actually occurred. And in this last point of view particularly, as well as in the other, it commends itself to our notice and admiration as a practical principle eminently suited to the condition and wants of man.

§ 374. Of the moral character of pity.

It is an opinion sometimes expressed, that an affection so amiable, and generally so useful as that of Pity, cannot be otherwise than virtuous It is not wonderful, when we take into view the interesting character of the affection, that such an opinion should be entertained; but we

cannot regard it as strictly correct. It is well understood, so much so as not to be considered a matter of doubt, that this affection operates in the first instance instinctively And it is easy to see the intention of nature in instituting this form of its action. In a multitude of cases where we can relieve the sufferings of our fellow-men, our assistance would come too late if we acted on the hesitating and cautious suggestions of reason. An instinctive action, therefore, is necessary. And, so far as the action of the principle is of this kind, it must be obvious that it is neither virtuous nor vicious.

But there is another view of this subject. The principle of sympathy may be checked in its exercise when it is too intense, or increased when deficient, under the influences of a deliberate and cluntary effort. And, under these circumstances, its action may have a voluntary character, being right or wrong according to the circumstances of the case. It is right when it is subordinated to the requisitions of an enlightened conscience; but otherwise it is wrong. And it may be wrong by excess as well as by defect. If, for instance, we happened to see a person severely but justly punished under the authority of law, we might exercise pity in his behalf. But if, under the mere impulse of pity, we should be led to attempt his rescue, in violation of the rights and interests of society, such an exercise of it would be wrong. Again, we can hardly fail to pity the wretchedness of the emaciated beggar who asks for our assistance; but if we are well persuaded that the bestowment of alms will only tend to encourage those vicious habits which have led to this wretchedness, it may become a duty both to check our sympathy and to withhold our aid.

At the same time we do not deny, that we may very justly draw inferences in favour of the virtuousness of that man's character in whom this interesting passion is predominant. And we say this, because, although sympathy does not necessarily imply virtuousness, yet, in point of fact, it is seldom the case that they are at variance with each other They generally run in the same track, acting harmoniously together.