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the slightest suggestion, even when made with the most sincere kindness, and rears up a shapeless and frightful form, which in turn nourishes the baleful passion from which is derived its own existence.

It may be remarked of this passion, that it is at times exceedingly violent. At one moment the mind is animated with all the feelings of kindness; the next, it is transported with the strongest workings of hatred, and then it is suddenly overwhelmed with contrition. Continually vacillating between the extremes of love and hatred, it knows no rest; it would gladly bring destruction on the object whom it dreads to lose more than any other, and whom at times it loves more than any other.

353. Modifications of resentment. Revenge.

Another of the marked modifications of Resentment is REVENGE. By the spirit of revenge, as we sometimes express it, we generally understand a disposition not merely to return suffering for suffering, but to inflict a degree of pain on the person who is supposed to have injured us, beyond what strict justice requires. So that revenge seems to differ from resentment rather in degree than in kind; in other words, it is unrestrained or excessive resentment. It is true, however, that it generally implies something more than mere excess. It commonly exhibits the aspect of coolness and deliberateness in its designs; and is as persevering in the execution of its hostile plans as it is deliberate in forming them. If resentment, when properly regulated, may be considered, on the principles of nature, as morally right, revenge, which is the unrestrained or inordinate form of resentment, is always morally wrong. It is a passion which is not only greatly inconsistent with the due exercise of the other powers of the mind, but is equally condemned by enlightened conscience and the Scriptures.

354. Nature of the passion of fear.

We conclude this review of this portion of the Affections with a single other notice. The passion of Fear, like the other passions or affections that have passed under examination, embraces both a simple emotion of pain,

caused by some object which we anticipate will be injurious to us, and also additional to the painful emotion, the desire of avoiding such object or its injurious effects.— The question might suggest itself with some appearance of reason, whether Fear, in view of the definition just given, should be included under the general head of the Malevolent passions. And this is one of the cases referred to, in separating the Affections into the twofold division of the Benevolent and Malevolent, when it was remarked, it might not in all respects be easy to carry the arrangement into effect in its details. Nevertheless, the fact that we experience pain in viewing the object feared, accompanied with a desire of avoiding it, seems very clearly to involve the idea that it is an object of greater or less aversion. In other words, that we have more or less ill will towards it. It is certainly the case if the object is of such a nature that its presence is painful, that we can hardly be said to love it. So that, at least, it would seem to come more naturally under the head of the malevolent affections than under the other class.

But to return to the nature of the passion itself. The strength or intensity of fear will be in proportion to the apprehended evil. There is a difference of original susceptibility of this passion in different persons; and the amount of apprehended evil will consequently vary with the quickness of such susceptibility. But, whatever causes may increase or diminish the opinion of the degree of evil which threatens, there will be a correspondence between the opinion which is formed of it and the fearful passion.

When this passion is extreme, it prevents the due exercise of the moral susceptibility, and interrupts correct judgment of any kind whatever. It is a state of mind of great power, and one which will not bear to be trifled with. It may serve as a profitable hint to remark, that there have been persons thrown into a fright suddenly, and perhaps in mere sport, which has immediately resulted in a most distressing and permanent mental disorganization.—In cases where the anticipated evil is very great, and there is no hope of avoiding it in any way, the mind exists in that state which is called DESPAIR. But the con

sideration of this deplorable state of mind, so far as it may be necessary to meet the objects of the present Work, will more properly come under the head of Disordered or Alienated Sensibilities.

CHAPTER VI.

THE BENEVOLENT AFFECTIONS.

355. Of the nature of love or benevolence in general. WE proceed now to the consideration of the other great division of the Affections. As the original principle of Resentment is the basis of the Malevolent affections, so Love, in its more general form, appears to be at the foundation, as a general thing at least, of those which are termed, by way of distinction, Benevolent. The affection of Love, like the other affections, is a complex state of mind, embracing, FIRST, a pleasant emotion in view of the object; and, SECOND, a desire of good to that object. -Hence there will always be found in the object some quality, either some excellence in the form, or in the relations sustained, or in the intellect, or in the moral traits, or in all combined, which is capable of exciting a pleasurable emotion. This emotion is the basis of the subsequent desire; but it is the strict and indissoluble combination of the two that constitutes the Affection properly so called.

It is proper to remark here that there are many modifications or degrees of this affection; such as the unimpassioned preference of friendly regard and esteem, the warmer glow of friendship in the more usual acceptation of the term, and the increased feeling of devoted attachment. There are not only differences in degree, but the affection itself, considered in respect to its nature simply, seems to be modified, and to be invested with a different aspect, according to the circumstances in which it is found to operate. The love which children feel for their parents is different in some respects from that which

they feel for their brothers and sisters. The love of parents for their children possesses traits, difficult to be described in language, but recognisable by Consciousness, which distinguish it from their love to mankind generally, or their love to their country, or their friends. Hence we are enabled, in consistency with what is the fact in respect to them, to consider the Affections under different forms or heads, viz., the Parental affection, the Filial affection, the Fraternal affection, Humanity, or the love of the human race, Patriotism, or the love of country, Friendship, Gratitude, and Sympathy or Pity.

356. Love, in its various forms, characterized by a twofold action.

Love, not only in its more general form, but in all the varieties which, in consequence of our situation and of the relations we sustain, it is made to assume, is characterized, like the opposite principle of resentment, by its twofold action. It is sometimes seen, particularly in parents and children, to operate INSTINCTIVELY; that is to say, without deliberation or forethought. At other times it is subjected to more or less of regulation, being either stimulated or repressed in its exercise by the facts and reflections which are furnished by reasoning; and then it is said to possess a deliberate or VOLUNTARY exercise.— This trait or characteristic, which pervades the whole series of the Natural or Pathematic sensibilities, has been so often referred to that it is unnecessary to delay upon it here.

◊ 357. Of the parental affection.

The principle of benevolence, love, or good-will, which, in its general form, has thus been made the subject of a brief notice, is susceptible, like the malevolent affection of Resentment, of various modifications. One of the most interesting and important of these modifications is the Parental Affection. The view which we propose to take of this modification of benevolence or love is, that it is an original or implanted principle. In support of this view a number of things may be said.

(I.) It is supported, in the first place, by the consideration, that the relation between the parent and child is

much more intimate and indissoluble than any other. The child, in the view of the parent, is not so much a distinct and independent being as a reproduction and continuance of himself. He sees not only the reflection of his person and dispositions in his offspring, but of his hopes, joys, and prospects; in a word, of his whole being. Under such circumstances, it is almost impossible that the parental affection should be less deeply seated, less near to the root and bottom of the soul, than any other which can be named.

(II.) Such an affection seems, in the second place, to be required in order to enable parents to discharge effectually the duties which are incumbent upon them. The cares and troubles necessarily incidental to the parental relation, the daily anxieties, the nights of wakeful solicitude, the misgivings, the fears, and the sorrows without number, it would be impossible for human nature to support without the aid of an implanted principle.-And hence it is, that, in the ordering and constitution of nature, this principle rises in such inexpressible beauty upon the parental heart. It diffuses its light upon it, like a star upon a tempestuous ocean, and guides it forward in comparative safety.

(III.) In the third place, the acknowledged fact that this affection has an instinctive as well as a voluntary action, is a strong circumstance in favour of its being regarded as implanted. A purely voluntary affection cannot, from the nature of the case, be implanted, because it depends upon the Will; and will either exist or not exist, in accordance with the mere volitive determination. An instinctive affection cannot be otherwise than implanted; because, as it does not depend upon the will, it has no other support than in nature. Now, although this affection has a voluntary action, based upon inquiry and reason, it has also, at its foundation, an instinctive action, which is to be regarded as the work of the author of the mind himself. So that, although it is proper to accompany the statement with the remark that it has a twofold action, the affection, regarded as a whole, may justly be looked upon as an original or implanted one.

(IV.) In the fourth place, its universality is a circum

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