ject of reasoning is to discover the circumstances on both sides, which are common to these qualities; to observe that particular in which the estimable qualities agree on the one hand, and the blameable on the other; and thence to reach the foundation of ethics, and find those universal principles, from which all censure or approbation is ultimately derived. As this is a question of fact, not of abstract science, we can only expect success by following the experimental method, and deducing general maxims from a comparison of particular instances. The other scientifical method, where a general abstract principle is first established, and is afterwards branched out into a variety of inferences and conclusions, may be more perfect in itself, but suits less the imperfection of human nature, and is a common source of illusion and mistake, in this as well as in other subjects. Men are now cured of their passion for hypotheses and systems in natural philosophy, and will hearken to no arguments but those which are derived from experience. It is full time they should attempt a like reformation in all moral disquisitions; and reject every system of ethics, however subtile or ingenious, which is not founded on fact and observation.

We shall begin our inquiry on this head by the consideration of the social virtues, Benevolence and Justice: The explication of them will probably give us an opening, by which the others may be accounted for.

SECTION II.

OF BENEVOLENCE.

PART I.

IT may be esteemed, perhaps, a superfluous task to prove that the benevolent or softer affections are ESTIMABLE; and, wherever they appear, engage the approbation and good-will of mankind. The epithets, sociable, good natured, humane, merciful, grateful, friendly, generous, beneficent, or their equivalents, are known in all languages, and universally express the highest merit which human nature is capable of attaining. Where these amiable qualities are attended with birth and power, and eminent abilities, and display themselves in the good government or useful instruction of mankind, they seem even to raise the possessors of them above the rank of human nature, and make them approach, in some measure, to the divine. Exalted capacity, undaunted courage, prosperous success; these may only expose a hero or politician to the envy and illwill of the public: But as soon as the praises are added of humane and beneficent; when instances are displayed of lenity, tenderness, or friendship; envy itself is silent, or joins the general voice of approbation and applause.

When Pericles, the great Athenian statesman and general, was on his death-bed, his surrounding friends, deeming him now insensible, began to indulge their sorrow for their expiring patron, by enumerating his great qualities and successes, his conquests and victories, the unusual length of his administration, and his nine trophies erected over the enemies of the republic. You forget, cries the dying hero, who had heard all; you forget the most eminent of my praises, while you dwell so much on those vulgar advantages, in which fortune had a principal share. You have not observed, that no citizen has ever yet worn mourning on my account *.

In men of more ordinary talents and capacity, the social virtues become, if possible, still more esentially requisite; there being nothing eminent, in that case, to compensate for the want of them, or preserve the person from our severest hatred, as well as contempt. A high ambition, an elevated courage, is apt, says Cicero, in less perfect characters, to degenerate into a turbulent ferocity. The more social and softer virtues are there chiefly to be regarded. These are always good and amiable †.

The principal advantage which Juvenal discovers in the extensive capacity of the human species, is, that it renders our benevolence also more extensive, and gives us larger opportunities of spreading our kindly influence than what are indulged to the inferior creation ‡. It must, indeed, be confessed, that by doing good only, can a man truly enjoy the advantages of being eminent. His exalted station, of itself, but the more exposes him to danger and tempest. His sole prerogative is to afford shelter to inferiors, who repose themselves under his cover and protection.

But I forget that it is not my present business to recommend generosity and benevolence; or to paint, in

*Plut. in Pericle.

8at. xv. 139. et seq.

Cic. de Officiis, lib. 1.

their true colours, all the genuine charms of the social virtues. These, indeed, sufficiently engage every heart, on the first apprehension of them; and it is difficult to abstain from some sally of panegyric, as often as they occur in discourse or reasoning. But our object here being more the speculative, than the practical part of morals, it will suffice to remark (what will readily, I believe, be allowed), that no qualities are more entitled to the general good-will and approbation of mankind than beneficence and humanity, friendship and gratitude, natural affection and public spirit, or whatever proceeds from a tender sympathy with others, and a generous concern for our kind and species. These, wherever they appear, seem to transfuse themselves, in a manner into each beholder, and call forth, in their own behalf, the same favourable and affectionate sentiments which they exert on all around.

PART II.

We may observe, that in displaying the praises of any humane, beneficent man, there is one circumstance which never fails to be amply insisted on, namely, the happiness and satisfaction, derived to society from his intercourse and good offices. To his parents, we are apt to say, he endears himself by his pious attachment and duteous care, still more than by the connections of nature. His children never feel his authority, but when employed for their advantage. With him, the ties of love are consolidated by beneficence and friendship. The ties of friendship approach, in a fond observance of each obliging office, to those of love and inclination. His domestics and dependents have in him a sure re

VOL. II.