by compulfion; or, when they who do an act of benevolence, afterwards boast of it, or publish it to the World, the action lofes all it's merit. When they, who relieve, criminate without cause those who are relieved, they both add to, and infult, their diftrefs. Many are reduced by misfortune from competency to want. Thefe would be more hurt by a favour ill-bestowed, than if it had been withheld. The patronage of the Proud is grievous. But they who do good, from a Philanthropy of Temper, or from a Christian Principle, will find out the retreats of indigent merit, and fecretly reward it. They will not, like the Pharifee, do their alms in public to be feen of Men, but in fo private a, manner, that their left band will not know what their right hand doth. They will imitate the example of our Saviour, He not only was conftantly employed in doing good; but he charged those, whom he had healed of any disease, not to declare it. See thou tell no man, was his conftant expression.

But good-nature does not confine itfelf to our own fpecies. It extends to the Brute Creation, who are equally subject to pain with ourselves. To torment, therefore, any animal, because it is in our power, is such an act of cruelty, as I fhould be concerned to fee young Perfons commit. You should not only difcourage the leaft inclination, in yourselves, of inflicting any barbarity on Brutes, but you should also express your detefta

tion of it in others. When it be necessary to deftroy them, either for fubfiftance, or because they are noxious, it fhould be done with all poffible tenderness; and in a manner, by which the leaft pain can be given: But to prolong the pangs of of death, in order to gratify a pampered appetite, or a depraved humour, denotes a favage or unfeeling' difpofition. The Love, which Parents have for their offspring, is extended through all animal life. To rob, therefore, the poor Bird of its young, is a species of wanton barbarity.

The inferior creatures are fubject to our fuperior power or fagacity. But the divine Creator, whofe mercy is over all his works, did not give us dominion over the Beafts of the Field, that we should exercise it with ferocity. Their usefulness to us demands, in return, our care and protection. Yet how often do we see them treated in fo barbarous a manner, as if they were void of all sensation! But, fays Shakspeare,

poor

-the Beetle which we tread upon, In corporal fufferance feels a pang as great As when a Giant dies.

The public Games of the Romans, which I have already mentioned, redounded but little to their credit as a civilized nation. At them wild Beafts were frequently exhibited, fighting with one another, or with Men, trained to exercifes

燒

of this kind. But though, in our own country, we are ftrangers to this fort of diverfions, yet fome remains of a fimilar inclination, are fill to be seen amongst us. The cruel Sports, which were formerly fo common, are now, in a great measure, fuppreffed, by the humane interpofition of the Magiftrate. Yet Animals are frequently tortured in our Streets for the amusement of the Populace. And there are fome places of genteel refort, not altogether free from this reproach; where brute Creatures are introduced in a variety of Attitudes, for the entertainment of the Spectator. This must certainly be confidered as a fpecies of cruelty; because they could not have been prepared for thefe exhibitions, without a previous fevere difcipline.-You should, therefore, avoid every fpectacle of this kind; because of it's tendency to render you infenfible to the feelings of

others.

You know, by experience, that Pain is an unpleafing fenfation. You should, therefore, com

miferate, and, if poffible, alleviate the Pangs of

Animals. To be diverted with them discovers a temper prone to cruelty, from which all your Sports fhould be totally exempt. To torture Flies, Birds, or other diminutive Creatures, which are too often the objects of juvenile pastime, is both barbarous and cowardly. It is barbarous, because it is wantonly inflicting an evil upon Beings, whose bare existence is their only enjoyment. It.

is cowardly, because they are not able to defend themselves from your affaults. affaults. A good Man, fays Solomon, regardeth the life of his Beaft. From the fame benevolent principle, Mofes directed the Jews, not to muzzle the ox, when he treadeth out the Corn; as if he had faid, Permit the poor Animal to taste of the grain, whilft he is labouring to separate it from the chaff, for your ufe.

To conclude in the Words of the Author of the Polite Lady. "Cherish and cultivate Bene“volence, or an univerfal love and good-will to "all your Fellow-creatures without exception. "For however diftinguifhed by country, climate, "language, or complexion; by difference of re"ligion or politics; by wealth or poverty, or by "any other circumftances, we are all the Children "of the fame Parent; we are all Members of the "fame family, and, therefore, fhould treat one: "another with the tender affection of Brothers "and Sifters. The black African, the tawney "American, and the white European, are equally "intitled to our good-wifhes and friendly affist

ance. It is of no confequence where they "were born, what language they speak, or what "religion they profefs; whether they are high or "low, rich or poor: It is enough that they are "human creatures; that alone gives them a claim "to our benevolence and good-will.

LECTURE.

LECTURE XVIII.

To err is human; to forgive, divine.

POPE.

GOOD-NATURE is a very essential quality in

forming the temper. On which account I propofed, in my preceding Lecture, to defcribe to you those several Properties of which it is compounded. Benevolence, Compaffion and forgivenefs of Injuries are its ufual emanations. The two first have been already considered. I proceed now to the last.

It has been faid of fome, that they are warm in their attachments, but implacable in their animofities: Or, in other words, that they are affectionate Friends, but bitter Enemies. Now it ispoffible, that their motives for kindness to those whom they like; or unkindness to those, whom they diflike, are equally capricious. But fuppo fing that the former are deferving of their favours; and that the latter, by fome imprudent step, or by fome improper conduct, have incurred their displeasure, yet to discover it in acts of refent

ment,