latter; ease from misery occasioning, for some time, the greatest positive enjoyment. This constitution of nature, namely, that it is so much more in our power to occasion, and likewise to lessen misery, than to promote positive happiness, plainly required a particular affection, to hinder us from abusing, and to incline us to make a right use of the former powers, i.e., the powers both to occasion and to lessen misery; over and above what was necessary to induce us to make a right use of the latter power, that of promoting positive happiness. The power we have over the misery of our fellow-creatures, to occasion or lessen it, being a more important trust than the power we have of promoting their positive happiness; the former requires, and has a further, an additional security and guard against its being violated, beyond, and over and above what the latter has. The social nature of man, and general good-will to his species, equally prevent him from doing evil, incline him to relieve the distressed, and to promote the positive happiness of his fellow-creatures; but compassion only restrains from the first, and carries him to the second; it hath nothing to do with the third.
The final causes, then, of compassion are, to prevent and to relieve misery.
As to the former: this affection may plainly be a restraint upon resentment, envy, unreasonable self-love; that is, upon all the principles from which men do evil to one another. Let us instance only in resentment. It seldom happens, in regulated societies, that men have an enemy so entirely in their power, as to be able to satiate their resentment with safety. But if we were to put this case, it is plainly supposable, that a person might bring his enemy into such a condition, as, from being the object of anger or rage, to become an object of compassion, even to himself though the most malicious man in the world: and in this case compassion would stop him, if he could stop with safety, from pursuing his revenge any farther. But
