against the person guilty of it, and produces a stronger
hatred than we are sensible of on any other occasion.
Even when the vice of inhumanity rises not to this extreme degree, our sentiments concerning it are very much influenc'd by reflections on the harm that results from it. And we may observe in general, that if we can find any quality in a person, which renders him incommodious to those, who live and converse with him, we always allow it to be a fault or blemish, without any farther examination. On the other hand, when we enumerate the good qualities of any person, we always mention those parts of his character, which render him a safe companion, an easy friend, a gentle master, an agreeable husband, or an indulgent father. We consider him with all his relations in society; and love or hate him, according as he affects those, who have any immediate intercourse with him. And 'tis a most certain mle, that if there be no relation of life, in which I cou'd not wish to stand to a particular person, his character must so far be allow'd to be perfect. If he be as little wanting to himself as to others, his character is entirely perfect. This is the ultimate test of merit and virtue.
SECTION IV.
Of natural abilities.
No distinction is more usual in all systems of ethics, than that betwixt natural abilities and moral virtues; where the former are plac'd on the same footing with bodily endowments, and are suppos'd to have no merit or moral worth annex'd to them. Whoever considers the matter accurately, will find, that a dispute upon this head wou'd be merely a dispute of words, and that tho' these qualities are not altogether of the same kind, yet they agree in the most material circumstances. They are both of them equally mental qualities: And both of them equally produce pleasure;
