ence stronger emotions, and to put forth still more strenuous efforts.

§ 205. The objection noticed in connexion with the malevolent

affections.

A single remark more remains to be made. The exercise of the Malevolent affections is always painful. These affections are not only attended with pain, but, as was seen when they came under examination, they are in their nature based upon a painful emotion. And it is universally admitted that a resentful and malevolent state of mind is an exceedingly unhappy one. Now if we apply to this statement the doctrine which we are controverting, it will seem to follow, that the way to terminate and extinguish the Malevolent affections, inasmuch as they are painful, is to keep them in exercise. The more freely we let our disorderly tempers run on, the more prodigally we indulge in resentful and angry passions, the sooner will the atmosphere of the mind be cleared up, and, instead of clouds and darkness, shine forth in the aspect of purity and peace. But the idea that such a result can be secured by such a process is equally inconsistent, so far as we are able to judge, with philosophy, the Scriptures, and fact.

THE SENSIBILITIES.

PART SECOND.

THE MORAL SENSIBILITIES OR CONSCIENCE.

MORAL OR CONSCIENTIOUS SENTIMENTS.

CLASS FIRST.

EMOTIONS OF APPROVAL AND DISAPPROVAL.

CHAPTER I.

PROOFS OF A MORAL NATURE.

§ 206. Reference to the general division.

IN entering upon the examination of the interesting and important department of the mental nature which now presents itself to our notice, it is proper to revert a moment to that general division of the mind which we have endeavoured throughout to adhere to as the basis of our inquiries. The general classification, it will be recollected, was into the Intellect, the Sensibilities, and the Will. In passing from the purely intellectual region to that of the Sensibilities, we first find ourselves in the subordinate department of the Emotions. And leaving the emotions, we may advance onward, and come in contact with the still more interior and remote department of the Will, either by passing through the region of the Desires on the one hand, or through the space occupied, if we may be allowed to use such expressions in connexion with the mind, by the feelings of Moral Obligation on the other. In accordance with this plan, we made it our first object to examine some of the leading emotions which come under the head of the Natural or Pathematic Sensibilities. And then, taking the direction of the Desires, endeavoured, in a variety of remarks on the Instincts, Appetites, Propensities, and Affections, to explain what may properly be included under that head.

Having completed, in such manner as we were able, that part of the subject, we propose to return again to the region of the Emotions, a part of which are included under the general head of the Moral Sensibilities, and to approach the Will in the opposite direction. But, in carrying this plan into effect, and in giving a philosophical account of the Moral, in dis

tinction from the Natural or Pathematic Sensibilities, we shall attempt, in the first place, to consider the general question, whether, in point of fact, man possesses such Moral Sensibilities or not. After having satisfied ourselves as to the general fact of the existence of a conscientious or moral nature, we shall be prepared to enter with more satisfaction into the consideration of the subordinate elements and the characteristics of that nature.

§ 207. Proof of a moral nature from consciousness.

(I.) In proceeding, in the present chapter, to bring forward some considerations in proof that man has a moral nature, the first remark we have to offer is, that we have evidence of this in the intimations of our own Consciousness. In other words, we shall find evidence of the fact under consideration by consulting our own internal experience, and carefully noticing what takes place there.

If it be a fact that we have a moral nature, it may, of course, be expected to follow, that this nature will manifest itself on suitable occasions in the exercise of its appropriate acts. Accordingly, it is generally the case, that in those instances of actual right and wrong in which we ourselves are the agents, we possess unquestionable evidence of such inward manifestations. In other words, we find ourselves conscious or cognizant, according as we act right or wrong, of an internal sanctioning or condemnation, approval or disapproval. The results of our moral nature, when we are not in action ourselves, but are simply noticing the conduct of others, are the same; at some times we approve, at others condemn.

It merely remains to be added here, that the emotions we have at such times, and which we commonly designate as emotions of approval and disapproval, are SUI GENERIS; that is to say, they have a distinct and specific nature. It is true we are not able to define them, for the reason that they are elementary and simple. But it is certain, as they are manifested in