leaves the child to vicious courses, against the remonstrances of the sentiment of duty, its exercise evidently becomes vicious.--On the other hand, if the mother, perhaps in consequence of the improper conduct of the child, or a perplexing inability to meet its numerous wants, or for some other reason, finds its affection falling below the standard which is requisite in order to fulfil the intentions of nature, and in this state of things restores and invigorates its exercise by a careful and serious consideration of all the responsibilities involved in the maternal relation, it is equally clear that its exercise at once assumes the opposite character, not merely of amiableness, but of virtue

366. Of the connexion between benevolence and rectitude.

We may add to what has now been remarked, that the highest and most ennobling form of benevolence exists in connexion with strict justice. Perfect justice is, by the constitution of things, indissolubly conjoined with the general and the highest good. All forms and degrees of benevolence, which are at variance, whether more or less, with perfect rectitude, although they are aiming at good or happiness, are nevertheless seeking something less than the greatest possible happiness. Even benevolence, therefore, is, and ought to be, subjected to some regulating power. Whenever we distinctly perceive that its present indulgence in any given case will tend, whatever may be its immediate bearing, to ultimate unhappiness and misery, we are sacredly bound by the higher considerations of duty to repress it. And there is as much virtue in repressing its action at such times as there would be at other times in stimulating it.

One of the most benevolent men of whom history gives us any account was Bartholomew Las Casas, bishop of Chiapa. In 1502 he accompanied Ovando to Hispaniola, who had been commissioned and sent out as the Spanish governor to that island. He there,witnessed, with all the pain of a naturally benevolent heart, the cruel treatment which was experienced by the native inhabitants; the deprivation of their personal rights, the seizure of their lands, their severe toil, and inexorable punishment. He was deeply affected; and from that

time devoted the whole of his subsequent life, a period of more than sixty years, to exertions in their behalf. Under the impulse of a most unquestionable benevolence, this good man recommended to Cardinal Ximenes, who was at that time at the head of Spanish affairs, the introduction of Negro slaves into the West India Islands, as one of the best methods of relief to the native inhabitants. We introduce this statement for the purpose of illus. trating our subject. The measures of Las Casas, which tended to introduce enslaved Africans into the Spanish islands, were the results, beyond all question, of a holy and exalted benevolence. But if he could have foreseen the treatment of the Negroes, still more dreadful than that to which the native inhabitants were subjected; if he could have beheld in anticipation the desolations which have spread over Africa in consequence of the Slave Trade, it would have been his duty, whatever good might have immediately resulted to the Indians, in whose behalf he was so deeply interested, to have checked and controlled his benevolent feelings, and to have endured the present rather than have been accessory to the future evil.

The indulgence of his benevolence to the native inhabitants, under such circumstances and in such a form, (however amiable and interesting benevolence, in itself considered, undoubtedly is in all cases whatever,) would have been a violation of duty, and consequently a sin.— So false and pernicious is that system which ascribes to benevolence in its own nature, and independently of its relations to the law of rectitude, the character of virtue

§ 367. Of humanity, or the love of the human race.

Another of the implanted affections is HUMANITY, or the love of the human race.-On this subject there are only three suppositions to be made, viz., that man is by nature indifferent to the welfare of his fellow-man, or that he naturally regards him with feelings of hostility, or that e has a degree of interest in his welfare and loves him That man is by nature entirely indifferent to the welfare of his fellow-beings, is a proposition which will not be likely to meet with many supporters; still less the proposition, although some have been found to advocate it,

that ne is by nature and instinctively the enemy of man. But, in endeavouring to support the third proposition, that he has naturally a degree of interest in, and a desire for the welfare of the members of the human race generally, expressed by the terms HUMANITY or PHILANTHROPY, we wish it to be understood that we do not, as a general thing, claim for the exercise of this affection any marked intensity. It is too evident that it possesses but little strength compared with what it should; and that it falls far short of the Scriptural requisition, which exacts the same love for our neighbour as for ourselves. The fact undoubtedly is, that the principle is impeded in its action and diminished in its results by the inordinate exercise of the principle of SELF-LOVE, which is constantly recalling our attention within the restricted circle of our personal interests. But the affection of HUMANITY, although thus restricted in its action, and depressed far below the standard which its great Author justly claims for it, has nevertheless an existence.

This is shown, in the first place, from the great interest which is always taken, and by all classes of persons, in anything which relates to human nature, to man considered as a human being, irrespective, in a great degree, of his country and of the period of his existence. There are numerous other subjects of inquiry; and we undoubtedly feel a considerable degree of interest in whatever reaches us from different quarters of the earth in respect to their structure, climate, and resources. But it is chiefly when man is mentioned that the heart grows warm. We listen to the story of his situation and fortunes, even for the first time, as of one in whom flows the same fountain of life. When we touch a string here, we find a vibration in every human heart. The mere aspect of man, the mere sound of the human voice, unaided by a multitude of associations which often enhance their effect, awakens emotions of regard and interest. And seldom can we find a person so immersed in his own selfishness as boldly and openly to avow, that the pursuit of his personal interests, with whatever good reasons it may in itself seem to be justified, is a valid and honourable excuse for annulling the

K K

claims of humanity, and sundering the tie of universal brotherhood.

§ 368. Further proofs in support of the doctrine of an icnate humanity, or love for the human race.

In the second place, the testimony of individuals who have been so situated as to put the natural sentiments of mankind in this respect to a fair trial, is favourable to the doctrine of the natural existence of humane or philanthropic feelings. We refer here, in particular, to the statements of travellers, who, either by design or by accident, have been placed, for a considerable time, among Savage tribes; without meaning, however, to exclude those who, in civilized lands, have been favourably situated for ascertaining the tendencies of the human heart. Kotzebue, for instance, who was suddenly seized and sent an exile into Siberia, where he remained some time, was thrown into the company of various classes of persons under such circumstances that he could hardly fail to form a correct judgment in the matter under consideration. The Narrative of his Exile, which is exceedingly interesting, discovers the human mind, considered as naturally disposed to the misery or happiness of the human race, under a decidedly favourable aspect. In the recollection of the good and the evil he had experienced, and in view of the numerous facts recorded in his book, he exclaims: "How few hard-hearted and insensible beings are to be met with in my Narrative! My misfortunes have confirmed me in the opinion, that man may put confidence in his fellow-man."

Almost all the travellers into the interior of Africa, Vaillant, Park, Sparman, Clapperton, Denham, the Landers, and others, although they travelled among tribes in the highest degree ignorant and degraded, constantly speak of the kindness they experienced.-On a certain occasion, Park, for reasons connected with the circumstance of his being an entire stranger in the country, was obliged to remain all day without food. About sunset, as he was turning his horse loose to graze, and had before him the prospect of spending the night in solitude and hunger, a woman happened to pass near him as she

was returning from her employment in the fields. As tonished at seeing a white man, she stopped to gaze upon him; and, noticing his looks of dejection and sorrow, kindly inquired from what cause they proceeded. When Park had explained his destitute situation, the woman immediately took up his saddle and bridle, and desired him to follow her to her home. There, after having lighted a lamp, she presented him with some broiled fish, spread a mat for him to lie upon, and gave him permission to remain in her humble dwelling till the morning. Park informs us, that, during the chief part of the night, the woman and her female companions were occupied with spinning; and that they beguiled their labour with a variety of songs; one of which had reference to his own situation. The air was sweet and plaintive, and the words were literally as follows. "The winds roared, and the rains fell. The poor white man, faint and weary, came and sat under our tree. He has no mother to bring him milk, no wife to grind him corn. Let us pity the white man; no mother has he to bring him milk, no wife to grind him corn."

◊ 369. Proofs of a humane or philanthropic principle from the existence of benevolent institutions.

It will be noticed, we do not assert that the principle of love to our fellow-men, considered simply as members of the human race, is as strong in the human mind as it should be. All we propose to assert and maintain is, that it actually has an existence there to some extent. And, among other proofs, we might, in the third place, properly refer to those numerous benevolent institutions, such as hospitals, infirmaries, asylums, houses of refuge charity schools, and charitable societies of every description, which exist in all parts of the world. It is true that institutions of this kind flourish most, and it is a circumstance exceedingly honourable to the tendency of the Christian religion, in Christian countries. But the fact undoubtedly is, that, on suitable inquiry, we may find evidences in a diminished degree, of benevolent efforts, and traces of benevolent institutions, such as have been now referred to, in lands not thus highly favoured. In