When experience has once given us a competent know ledge of human affairs，andhas taught us the proportion they bear to human passion，we perceive，that the gener-os-ity of men is very limited，and that it seldom extends beyond their friends and family，or，at most，beyond their native country。Being thus acquainted with the nature of man，we expect not any impossibilities from him；but confine our view to that narrow circle，in which any person moves，in order to form a judgment of his moral character。When the natural tendency of his passions leads him to be serviceable and useful within his sphere，we approve of his character，and love his person，by a sympathy with the senti-ments of those，who have a more particular connexion with him。We are quickly obliged to forget our own interest in our judgments of this kind，by reason of the perpetual con-tradictions，we meet with in society and conversation，from persons that are not placed in the same situation，and have not the same interest with ourselves。The only point of view，in which our sentiments concur with those of others，is，when we consider the tendency of any passion to the advantage or harm of those，who have any immediate con-nexion or intercourse with the person possessed of it。And though this advantage or harm be often very remote from ourselves，yet sometimes it is very near us，and interests us strongly by sympathy。This concern we readily extend to other cases，that are resemb-ling；and when these are very remote，our sympathy is proportionably weaker，and our praise or blame fainter and more doubtful。The case is here the same as in our judg-ments concerning external bodies。All objects seem to diminish by their distance：But though the appearance of objects to our senses be the original standard，by which we judge of them，yet we do not say，that they actually diminish by the distance；but cor-recting the appearance by reflection，arrive at a more constant and established judgment concerning them。In like manner，though sympathy be much fainter than our concern for ourselves，and a sympathy with persons remote from us much fainter than that with per-sons near and contiguous；yet we neglect all these differences in our calm judgments concerning the characters of men。Besides，that we ourselves often change our situation in this particular，we every day meet with persons，who are in a different situation from ourselves，and who could never converse with us on any reasonable terms，were we to remain constantly in that situation and point of view，which is peculiar to us。The inter-course of sentiments，therefore，in society and conversation，makes us form some gener-al inalterable standard，by which we may approve or disapprove of characters and man-ners。And though the heart does not always take part with those general notions，or reg-ulate its love and hatred by them，yet are they sufficient for discourse，and serve all ourpurposes in company，in the pulpit，on the theatre，and in the schools。
From these principles we may easily account for that merit，which is commonly as-cribed to generosity，humanity，compassion，gratitude，friendship，fidelity，zeal，disin-terestedness，liberality，and all those other qualities，which form the character of good and benevolent。A propensity to the tender passions makes a man agreeable and useful in all the parts of life；and gives a just direction to all his other qualities，which other-wise may become prejudicial to society。
As Love is immediately agreeable to the person，who is actuated by it，and hatred immediately disagreeable；this may also be a considerable reason，why we praise all the passions that partake of the former，and blame all those that have any considerable share of the latter。
SECT。4 Of Natural Abilities
The principal reason why natural abilities are esteemed，is because of their tenden-cy to be useful to the person，who is possessed of them。It is impossible to execute any design with success，where it is not conducted with prudence and discretion；nor will the goodness of our intentions alone suffice to procure us a happy issue to our enterpri-zes。Men are superior to beasts principally by the superiority of their reason；and they are the degrees of the same faculty，which set such an infinite difference betwixt one man and another。All the advantages of art are owing to human reason；and where for-tune is not very capricious，the most considerable part of these advantages must fall to the share of the prudent and sagacious。
There are many other qualities of the mind，whose merit is derived from the same origin，industry，perseverance，patience，activity，vigilance，application，constancy，with other virtues of that kind，which it will be easy to recollect，are esteemed valuable upon no other account，than their advantage in the conduct of life。It is the same case with temperance，frugality，economy，resolution：As on the other hand，prodigality，luxury，irresolution，uncertainty，are vicious，merely because they draw ruin upon us，and incapacitate us for business and action。
As wisdom and goodvsense are valued，because they are useful to the person pos-sessed of them；so wit and eloquence are valued，because they are immediately agreea-ble to others。
In this view，cleanliness is also to be regarded as a virtue；since it naturally ren-ders us agreeable to others，and is a very considerable source of love and affection。
The decorum or indecorum of a quality，with regard to the age，or character，or station，contributes also to its praise or blame。This decorum depends，in a great meas-ure，upon experience。
That faculty of the soul，which，of all others，is of the least consequence to the character，and has the least virtue or vice in its several degrees，at the same time，that it admits of a great variety of degrees，is the memory。
Before I leave this subject of natural abilities，I must observe，that，perhaps，one source of the esteem and affection，which attends them，is derived from the importance and weight，which they bestow on the person possessed of them。He becomes of greater consequence in life。His resolutions and actions affect a greater number of his fellow-creatures。Both his friendship and enmity are of moment。And it is easy to observe，that whoever is elevated，after this manner，above the rest of mankind，must excite in us the sentiments of esteem and approbation。Whatever is important engages our attention，fi-xes our thought，and is contemplated with satisfaction。The same theory accounts for the esteem and regard we pay to men of extraordinary parts and abilities。