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. Even God himself, whose very nature is LOVE, was unable to exert his benevolence in the salvation of sinning men without a sacrifice offered on the altar of the Law, without the antecedent propitiation of offended Justice.

◊ 177. 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 he 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 he 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. It was for this reason that

a Roman audience, composed of people from different countries and of different names, and brought up under the influence of different associations and customs, expressed their unanimous and enthusiastic admiration on hearing the memorable verse of Terence,

"Homo sum; humani nihil a me alienum puto."

They felt that the expressions conveyed a great truth of nature, which it was honourable to recognise, and which it was a violation of the sentiments of their own hearts to deny. 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 claims of humanity and sundering the tie of universal brotherhood.

§ 178. Further proofs in support of the doctrine of an innate humanity, or love of 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 as 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. Astonished 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."

This agrees with the testimony of the traveller Ledyard, who expressly says: "I have always remarked. that women, in all countries, are civil and obliging, tender and humane.-To a woman, whether civilized or savage, I never addressed myself in the language of decency and friendship without receiving a decent and friendly answer." In man, undoubtedly, there is more hardihood of character, and the benevolent affections are less lively. There are some things in his situation, also, as the defence of the community rests chiefly upon him, which are calculated to draw out and to impart inordinate strength to the resentful feelings. But it is absurd to suppose that there is a radical difference in the benevolent sensibilities of man and woman; and while sentiments of the most friendly and affectionate regard towards the human race are acknowledged to exist in woman's heart, that man is naturally either indifferent or hostile to his fellow-man. The language in both cases, from man as well as from woman, and from black as well as from white, when nature, unperverted by adverse influences, is left to itself, is the same. "The poor white man, faint and weary, came and sat under our tree. Let us pity the white man.' ,,

179. 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, VOL. II.-S

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 tendencies 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. Denham, for instance, after remarking that hospitality was ever habitual to the Arabs, a class of people with whom we are accustomed to associate everything which is most remote from kindness, goes on to remark: "Nor does this feeling of liberality extend to the chiefs alone, or to Arabs of high birth. I have known the poor and wandering Bedouin to practise a degree of charity and hospitality far beyond his means, from a sense of duty alone.* De Lamartine, a distinguished French traveller well known to the literary world, speaks of the Arabs much in the same manner. Among other things, he has translated and published the interesting narrative of another traveller among those wandering tribes, who remarks: "We were universally well received. In one tribe it was a poor widow who showed us hospitality. In order to regale us, she killed her last sheep, and borrowed bread. She informed us that her husband and three sons had been killed in the war against the Wahabees, a formidable tribe in the neighbourhood of Mecca. When we expressed our astonishment that she should rob herself on our account, her reply was, 'He that entereth the house of the living and does not eat, is as though he were visiting the dead." "+

We repeat, we do not mean to assert that the benevolence of those nations who are not enlightened by Christianity, and are not stimulated to benevolent exertion by considerations drawn from that source, is such as it should be. It is enough for our purpose to show that it is not, * Denham's Travels, Introductory Chapter.

† De Lamartine's Pilgrimage to the Holy Land, vol. iii., p. 212.