candour: for we are apt to feel too deeply injuries offered to ourselves, and not to make the proper allowance for the feelings of others, and the circumstances which led to the offence. The higher degrees, indeed, of these tendencies usually go together, they who are most susceptible of offences, and most irritable under them, being generally least inclined to make allowances for others. all cases, our disapprobation of personal vengeance, or of a man taking the law into his own hands; and our perfect sympathy with the protectors of the public peace, when they dispassionately investigate a case of injury, and calmly adapt their measures to the real object to be attained by them,-the protection of the public.

Hence, in

The defensive affections are exercised in an unwarranted manner when they are allowed to be excited by trifling causes; when they are, in degree, disproportioned to the offence, or prolonged in a manner which it did not require; and when they lead, in any measure, to retaliation or revenge. The sound exercise of them, therefore, is opposed to that irascibility which takes fire on trivial occasions, or without due consideration of the intentions of the agent, or the circumstances in which he was placed,

to a disposition to resentment on occasions which do not warrant it,-and, on all occasions, to harbouring the feeling after the offence and all its consequences have passed over.

Before concluding the subject of the affections, there are three points respecting them which remain to be mentioned as briefly as possible,—the influence of Attention, combined with a certain act of Imagination, the influence of Habit,—and the estimate of the feeling of Moral Approbation which the exercise of the affections is calculated to produce.

I. In every exercise of the affections, a most important influence is produced by Attention, aided by a certain act of imagination. This consists in directing the mind intensely and habitually to all the considerations which ought to guide us in the particular relation to which the affection refers. It leads us to place ourselves in the situation of others, and, with a kind of personal, almost selfish, interest, to enter into their wants, their anxieties and their feelings; and thus, in their place, to judge of the emotions and the conduct which are due from us to them. Such is the exercise of one who wishes to follow the great rule of doing to others as he would that they should do to him. He is not satisfied with the merely decent discharge of the duties which arise from the affections, but studies intensely the requirements which attach to his particular situation,searches out the individuals towards whom they ought to be exercised, and enters into their condition and their feelings with minute and tender interest. Many who show no want of friendly and benevolent affection, when an individual case is strongly brought before them, are deficient in the kind of exercise which would lead them, in this manner, to find their

way to that correct exercise of the affections which really belongs to a scene of moral discipline. Such an exercise is adapted to every situation in life, and tends to guard a man, in his various relations, against the hinderances which indolence, self-love, and pure inattention are apt to bring in the way of his peculiar duties, and of his discharging them with due regard to the feelings of others.

This mental exercise of extensive application to the benevolent affections constitutes what is usually called Sympathy. It is composed of an act of imagination and self-love, by which we transfer ourselves, as it were, into the situation of other men, and thereby regulate our conduct towards them. It is however to be kept in mind that the principle of self-love, thus brought into action, is the test, not the rule, of our conduct. This is a point on which there has been much vague and useless speculation; and, from not attending to the distinction, some have referred our ideas of benevolence entirely to the principle of selfishness. Such discussions are equally unsound and unprofitable, and are to be placed on a footing with the speculations of the scholastic logic, which we now look back upon merely as matters of historical curiosity. The application of self-love in the manner which has been referred to is chiefly useful in enabling us fully to appreciate the facts of the individual case, as we would do if we were personally interested. The rule of our conduct is quite distinct from this, and rests on those fundamental principles of justice and compassion which form a part of our moral constitution. In the practical

application of them, they are very much aided by the moral principle or conscience.

The man who acts habitually under the influence of these rules learns to question himself rigidly respecting the claims and duties which result from his moral relations; and the feelings and circumstances of those with whom they bring him into contact. What (he asks himself) is the line of action which belongs to me in regard to that individual,— what are his feelings in his present situation; what are the feelings and conduct which he expects from me,—and what are those which I would expect from him were I in his circumstances and he in mine? It is not a due regulation of the affections alone that arises from this wholesome state of mental discipline. It is a moral culture to the mind itself, which may often be fraught with the most important results. For the man who exercises it realizes to himself the feelings of poverty,-the agonies of bereavement, the impressions of the bed of death; and thus, without the pain of suffering, he may reap a portion of those important moral benefits which suffering is calculated to yield.

There is another view still to be taken of the advantages derived from that mental discipline which consists in attention to all the relations included under the affections. When habitually exercised, it may often bring before the mind important circumstances in our moral relations, which are apt to make an inadequate impression amid the distractions of present things. When the parent, for example, looks around the objects of his tender affection, H

what a new impulse is communicated by the thought that the present life is but the infancy of their being; and that his chief and highest concern is to train them for immortality. A similar impulse must be given to the philanthropist, when he considers that the individuals who share his benevolent attentions are, like himself, passing through a scene of discipline, to a higher state of existence, where they will assume a place corresponding to their rank in the scale of moral beings. The refined philanthropy thus arising, while it neglects no proper attention to the distresses of the present life, will seek chiefly to contend with those greater evils which degrade the moral nature, and sever the immortal spirit from its God. He who judges upon this extended principle will learn to form a new estimate of the condition of man. Amid the pride of wealth and the splendour of power, he may mourn over a being lost to every feeling of his high destiny; and, by the death-bed of the peasant, amid discomfort and suffering, he may contemplate with interest a purified spirit rising to immortality.

II. Next to the power of attention, we have to notice the influence produced upon the affections by Habit. This is founded upon a principle of our nature, by which a remarkable relation exists between the affections and the actions which arise out of them. The tendency of all emotions is to become weaker by repetition, or to be less acutely felt the oftener they are experienced. The tendency of actions, again, as I have shown when treating of