CHAP. III INQUIRY INTO THE ORIGIN AND PROGRESS OF VIRTUOUS DISPOSITIONS, AND RELIGIOUS AFFECTIONS IN THE HUMAN MIND. IN our chapter on the progressive Nature of Well-being, we have endeavoured to trace the gradations which exist in our pursuits and powers of enjoyment. It was observed that those objects which strike the senses most strongly, administering to our animal wants, and animal gratifications, are the first that attract the attention, and engross the thoughts of uncultivated minds; that the enjoyments of a superior and most satisfactory kind, are obtained last, according to the regular process of things; and that many intermediate steps must be taken, and much intermediate good may be enjoyed, before we arrive at a more exalted stage of human happiness. A progression not dissimilar, is observable respe‹ ting the influence of virtuous and religious principles. on the mind. Whether the depravity acknowledged and la*See Vol. II. p. 399. mented, in the world of moral agents, be the effect of an original taint, (as some theologians maintain) or whether it can be fully explained, upon the principles advanced in the preceding volume, does not belong to the present subject. That there is much depravity existing in the human species, and in the human species alone, must be admitted; but the enquiry before us is, when the human mind is plunged into this degraded state; when depravity has prevailed to a deplorable degree, and every moral sentiment appears to be extinguished; from what principle in our nature is the commencement of a reform to be expected? or by what train of thought and sensations, are we to expect progressive improvement in virtuous and pious dispositions and affections? It is natural to suppose that rude minds can only be worked upon in a rough manner. The paucity of their ideas, the shallowness of their knowledge, the slowness of their comprehension, and the grossness of their habits, must render them insensible to the more refined and respectable motives of action. Self-interest, ill understood, they have to a great degree, and incessantly operative. The reasonableness of one mode of conduct, and unreasonableness of its opposite, will seldom, if ever, be suggested by their own reflections, and will be received with indifference when suggested by others. Their Sociability may be very contracted; and with some dispositions, it seems more to be the occasion of quarrels and animosities, than of mutual benefits. If their good-will extend to their own offspring, and occasionally to an adjacent neighbour, it is all that can be expected; and as to the beauty of virtue, they will gaze with astonishment when it is mentioned. Respecting persons of this description, it is natural to suppose, that the strongest passion in the human breast, will be the first to operate against their strong and inveterate propensities, with any prospect of success; and observation confirms the supposition. Admitting self-interest to be prior, in its influence, to every social principle, it will be equally allowed that fear or dread, is able to lay the strongest hold upon self-interest *. In the hour of imminent danger, the prevailing idea of good, is to escape from the impending evil. Terror is the acutest of all our mental sensations; nor can those under its influence, be diverted from its exciting cause, by any other object. While under the impression of dread, the most pleasing or beneficial acquisitions, however ardently they may have been desired in a more placid state of mind, *See Note H. lose all their attractions. The only wish is to escape; and that tranquil station which once appeared indifferent to us or insipid, now appears to contain every possible good. Terror has been known to humble the pride of the proudest, to make the arrogant and supercilious fawn upon those whom, they used to insult; and servilely flatter the oppressors whom they detest. The most ferocious miscreants, when brought to condign punishment, with the terrors of death before their eyes, appear suddenly to have changed their natures, by the mild submission of their behaviour, and the marks of contrition they discover. We may also remark, that the obedience of rude and undisciplined children, to the commands of their parents and superiors, is wholly founded on fear. The dread of corporal punishment, or of anger, are their sole restraints from doing wrong, or inducements to execute the orders which oppose their inclinations. When they are actuated by any other motive, even by the hopes of a reward, they have advanced a step in the path of mental culture; they are on the road which leads. out of servility; for in this case the prevalent idea is that of a bargain, and not of a duty; if they would renounce the promised recompense, they still would think themselves free to disobey. But the idea of freedom is totally lost, where there is absolute compulsion. Under the apprehensions of severe chastisement, they feel that they have not a will of their own. Refractory youths also, whose evil habits have been nourished by domestic indulgences, or by the seductions of bad company; and who had resisted the earnest intreaties or remonstrances of the most affectionate parents; have finally been chastised into obedience, when given over to the discipline of severe masters; or placed in situations that inspire them with the conviction, that there is no avoiding deserved punishment, but by obedience. The whole force of selfishness will now compel them to become obsequious and tractable. The next principle that is operative, is HOPE. The prospect of something very pleasing, or of some desirable compensation, is calculated to call forth the energies of the soul in its earliest exertions. Hope will not, at once, be sufficient entirely to change a perverse character; for no bribe will be equal to the prospect of vicious gratifications; but it may occasionally induce a person to abstain from his purpose, and will frequently excite him to the performance of various detached actions. The ardent expectation of supplying a particular want, or of superadding to their stock, will stimulate the sluggish to make exertions, and prove the commencement of a salutary self-de |