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
further. But since nature has placed within us more powerful
restraints to prevent mischief, and since the final cause of
compassion is much more to relieve misery, let us go on to the
consideration of it in this view.

As this world was not intended to be a state of any great
satisfaction or high enjoyment, so neither was it intended to be a
mere scene of unhappiness and sorrow. Mitigations and reliefs are
provided by the merciful Author of nature for most of the
afflictions in human life. There is kind provision made even
against our frailties: as we are so constituted that time
abundantly abates our sorrows, and begets in us that resignment of
temper, which ought to have been produced by a better cause; a due
sense of the authority of God, and our state of dependence. This
holds in respect too far the greatest part of the evils of life; I
suppose, in some degree, as to pain and sickness. Now this part of
the constitution or make of man, considered as some relief to
misery, and not as provision for positive happiness, is, if I may so
speak, an instance of nature's compassion for us; and every natural
remedy or relief to misery may be considered in the same view.

But since in many cases it is very much in our power to alleviate
the miseries of each other; and benevolence, though natural in man
to man, yet is in a very low degree kept down by interest and
competitions; and men, for the most part, are so engaged in the
business and pleasures of the world, as to overlook and turn away
from objects of misery; which are plainly considered as