eminence have been betrayed, by pursuing other methods.

It will be universally acknowledged, that it is essential to the nature of every sensitive and intelligent being, to be gratified with, or delight in Well-being. This is so evident a principle, that the contrary cannot be supposed for a moment. Both reason and feeling unite to es tablish this axiom. We all feel the inestimable value of happiness, and we all know that to delight in misery, is a contradiction: it would be to annihilate misery. (See Note C).

This Well-being, or grateful state of existence, we unite to denominate an essential Good; and its opposite an essential Evil, Whatever promotes this state, we deem to be productive of good; whatever is an impediment to it, or occasions a state of uneasy sensation, we consider as productive of evil.

These ideas naturally lead us to esteem that as a Good also, which is productive of this desirable state; and to characterize as an Evil, whatever is inimical to it. Cause and effect are so intimately connected in our imagination, that we not only substitute the one for the other, by a figurative mode of speaking, but we quickly learn to consider that as a good in itself, which appears uniformly to be the means or instrument

of good; and to contemplate as an Evil, whatever we suspect to have a pernicious tendency. Under the impression of this sentiment, we indulge a predilection for the one, and feel an abhorrence of the other.

It is impossible for the attentive and considerate mind, to view or contemplate objects so diametrically opposite as apparent Good, or apparent Evil, either with total, indifference, or with the same kind of sensation. We inevitably look upon what we deem to be a Good, or conducive to happiness, with a pleasant sensation. We deem it desirable, and it inspires the affection of LOVE. Whatever occasions, or threatens a privation of happiness, or inflicts positive misery, we view with displeasure, we consider it as injurious, or as an absolute evil, and it inspires the affection of HATRED: that is, we feel a strong attachment of the heart to whatever may contribute to Well-being, and we contemplate the reverse with feelings of displeasure, detestation, and abhorrence.

Although it may be said, without impropriety, that we all love to be happy, and hate to be miserable ; yet this is such a self-evident truth, that it is very seldom uttered. The two expressions therefore, Love and HATRED, are almost

entirely applied to the cause, means, or instruments of well-being or wretchedness; and we are habituated to love whatever is instrumental to our existing in a desirable state, and to hate its opposite.

SECTION III.

LOVE and HATRED; their Nature.

THESE two affections arise, immediately and inevitably, from our perpetual solicitude to enjoy the existence we possess. They are coeval with our ideas of Good and Evil. They are expe rienced by every one, in every situation, and in every period of life. They are inspired by every object which possesses some peculiarity, or is apparently endowed with some quality, of a beneficial or a pernicious tendency; that is, by whatever is able, according to our conceptions, to promote or impede enjoyment or happiness: from the smallest gratification up to the most exalted felicity; from the smallest discomfiture, to the depth of misery. They are also the parents of every other passion and affection;

and the history of the human mind is no other that a developement of their operations, in that diversity of situations and circumstances, in which it may be occasionally placed. These characters will undoubtedly entitle them to the denomination of primary or cardinal affections. As no others are in the same predicament, they cannot deserve the same appellations; for they can only be considered as derived from these.

We cannot therefore, commence our minute inquiry into the passions, with greater probability of success, than by paying previous attention to these two affections.

I. LOVE.

LOVE may be considered either as a Principle or as an Affection. As a Principle, it may be defined an invariable preference of Good; an "universal and permanent attachment to Well

being or Happiness." In this point of view it has already been considered. It has also been remarked, that the love of good, and solicitude to procure it, is not only the ruling principle of every sentient being, but it meets with the full approbation of every rational being. For nothing can excel that which is Good, and

nothing can be valuable, but as it has a tendency to promote it. Hence when we speak of love abstractedly, we call it the Principle of love for it is the principle by which the whole tenour of our conduct is directed; and it retains that appellation, as long as we speak of it as a general principle of action.

When this principle is directed towards any particular object it becomes an Affection; that is, the mind becomes well disposed, or pleasingly affected towards that object; and whenever this love is more violent in its effects upon the system, it is even deemed a Passion.

The Affection will be diversified, and acquire various characters, according to the nature of the object, or the peculiar qualities it may seem to possess ; and also according to its various relations. This affection may relate to ourselves; to those with whom we are connected, by the closest bonds of nature or intimacy; to the whole of our species; to those beings of inferior order in the creation, which are rendered capable of possessing any portion of enjoyment; and even to things inanimate.

When the affection of Love immediately relates to ourselves personally, it is called Self-love; and it marks the peculiar concern and solicitude we entertain for our own interest, prosperity, ar