In God's, one single can its end produce;
Yet serves to second, too, some other use."

Nor let any man imagine that the power and goodness of Providence is diminished in the estimation of man, by that philosophy which teaches that we come into the world void of all passions, and acquire them by these simple means. Is it wiser and greater to move every planet by a fresh power, or to guide them all in their spheres by the simple principle of gravity? Did Newton degrade our notions of Providence when he discovered one great law presiding over heaven and earth? Did Locke diminish our admiration of the human mind, and of Him who made it, when he showed us how all its infinite variety of ideas grow out of mere sensation and reflection? To show us that a variety of movements in a machine all proceed from one and the same original power, is to show us that that machine has been conceived clearly and grandly; for imbecility, and want of resources, are shown by calling in a vast variety of powers to produce one plain effect. But opulence of thought, and immensity of mind, are shown by producing an infinite variety of effects, from one simple cause. Providence did not originally implant in men a love of esteem, or a love of knowledge; but Providence implanted that capacity of feeling pleasure and pain, and that facility of association, which as infallibly produce the love of esteem and knowledge, as if they had been original feelings of the mind.

But what says Dr. Reid and his school?-That Providence, which moves all the heavenly bodies by one simple cause-that Providence, which darts the blood of man through a million vessels by the contraction of one single organ;-that Providence, always so simple and so grand, is in the fabrication of the mind, alone complicated and confused, arranging without order, and planning without art. What was the first command? Not "let there be colors?" not "let the herb be green, and the heavens be blue:" but, "let there be light!" and forthwith there was every variety of color! So with us; the first mandate was not, "let man be affected

with anger and gratitude," but "let man feel ;" and then, matter let loose upon him, with all its malignities, and all its pleasures, roused up in him his good and his bad passions, and made him as he is,-the best and the worst of created beings.

I have heard it said, as an objection against this theory, that there is a neatness in it, an arrondissement, which gives it a great appearance of quackery and imposture. This is very likely; but I am not contending that the theory looks as if it were true, but merely that it is true. At the same time, there is a great deal of merit in the observation; for discoveries in general, especially upon such very intricate subjects, are more ragged, uneven, and incomplete; there is here a little light, and there a great deal of darkness; in one place you make a great inroad, and then you are stopped by impenetrable barriers: but here is one master-key which opens every bolt and barrier; a philosophy which explains every thing, and leaves the whole subject at rest forever. All these are certainly presumptive evidences against the theory; but if it perform all that it promise, those presumptive evidences are, of course, honorably repelled.

I beg leave, however, before I conclude this lecture, to repeat again and again, that I by no means undertake to burthen myself with the whole of Dr. Hartley's theory. The vibrations, every one laughs at. The doctrines of necessity, which he has chosen to add on to it, I have nothing to do with the subject is improper for this place; and the whole question, rightly considered, more a question of words, than of any thing else.

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The great principle of Hartley, which I am exclusively endeavoring to maintain, is this, that all the passions are derived from pleasure and pain, guided by association. For that opinion I am responsible, and for no other. I now take leave of it with saying, that, in my very confined and inconsiderable attention to such sort of subjects, I have felt a security and a satisfaction in this system, which I never did in any other: every day convinces me more and more, that it is a discovery of vast importance; fresh facts arrange themselves under it; it solves new difficulties; and as it remains longer

in the mind, it increases in durability and improves in strength.

'Love, Hope, and Joy,-fair Pleasure's smiling train;
Hate, Fear, and Grief,-the family of Pain:
These, mix'd with art, and to due bounds confin'd,
Make and maintain the pleasures of the mind;
The lights and shades, whose well-accorded strife
Gives all its strength and color to our life."

LECTURE XXI.

ON THE EVIL AFFECTIONS.

OF THE MALEVOLENT AND UNPLEASANT PASSIONS: THEY ARE ALL DERIVED FROM PAIN, GUIDED BY ASSOCIATION.-OF THE GENERATION OF RESENTMENT, AND THE RESTRAINTS IMPOSED UPON IT BY EDUCATION.-OF MALICE, FEAR, SHAME, AND THE PAIN OF INACTIVITY.

different arrange

THERE have been almost as many ments of the passions, as there have been writers who have treated on the subject. Some writers have placed them in centrast to each other, as Hope and Fear, Joy and Sorrow. Some have considered them as they are personal, relative, or social; some according to their influence at different periods of life; others, as they relate to past, present, or future time. The academicians advanced, that the principal passions were Fear, Hope, Joy, and Grief. They included Aversion and Despair under the passion of Grief; Hope, Fortitude, and Anger under Desire. Dr. Hartley has arranged the passions under five grateful and five ungrateful ones: the grateful ones are, Love, Desire, Hope, Joy, and Pleasing Recollection; the ungrateful ones, Hatred, Aversion, Fear, Grief, and Displeasing Recollection. Dr. Watts and Mr. Grove have both followed different arrangements, which I will not detain you by stating: whoever is desirous of seeing them at length, may consult Dr. Cogan's book on the Passions, who has also proposed and followed an arrangement of his own.

Conceiving that we are born merely with a capacity of feeling pleasure and pain, and that from this capacity, directed by association, all the affections of our nature spring, it appears to me that the plainest and most natural arrangement will be, to divide the affections accord

ing to their origin, as they are derived from the one or the other of these great principles of our nature, and as they belong to the family of pleasure or of pain.

I shall begin with those affections of the mind which are formed by painful associations; premising, that I by no means intend to pursue this subject as far as it would lead me, or to enter into very minute and accurate distinctions, because such an analysis would be excessively tedious, and would better become a professed treatise on the passions, than a course of Lectures on Moral Philosophy.

All ungrateful passions are the sensation of evil; but it may be evil long passed (for the remembrance of which we have no name); or it may be present evil, either of body or mind, and from different causes, as pain, grief, and fear; or it may be the apprehension of evil to come, which is fear. From the sensations of evil, comes the desire of inflicting it, or malevolence. Hence anger, jealousy, malice, envy, and all the train of bad passions, which are all compounded of the same principles,-displeasure, and a desire of displeasing; or, in more common words, hatred and revenge. So that all the vices

of our nature come from remembering evil, feeling it, anticipating it, and inflicting it (the consequence of these three preceding states).

The difference between grief and pain is, that we apply the expression of grief to those uneasy sensations which have not the body for their immediate cause; pain, to those which have. The loss of reputation occasions grief; the loss of a limb, pain.

Grief is that uneasy state of mind which proceeds from the loss of some good, or the presence of some evil. A singular circumstance respecting grief, is, that there is not always, in the suffering person, a very ready disposition to get rid of his sorrow; he clings to the remembrance of it; gathers round about him every thing which can recall the idea of what he has lost; and appears to derive his principal consolation from those trains of ideas which an indifferent person would consider as best calculated to exasperate his affliction. The reason of this, I take to be, that it is pleasant to be pitied, pleasant even

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