Even when the vice of inhumanity rises not to this extreme degree, our sentiments concerning it are very much influenced 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 rule, that if there be no relation of life in which I could not wish to stand to a particular person, his character must so far be allowed 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. [5] Book II. Part II. Sect. 5. 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 placed on the same footing with bodily endowments, and are supposed to have no merit or moral worth annexed to them. Whoever considers the matter accurately, will find, that a dispute upon this head would be merely a dispute of words, and that, though 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; and have of course an equal tendency to procure the love and esteem of mankind. There are few who are not as jealous of their character, with regard to sense and knowledge, as to honour and courage; and much more than with regard to temperance and sobriety. Men are even afraid of passing for good-natured, lest _that_ should be taken for want of understanding; and often boast of more debauches than they have been really engaged in, to give themselves airs of fire and spirit. In short, the figure a man makes in the world, the reception he meets with in company, the esteem paid him by his acquaintance; all these advantages depend almost as much upon his good sense and judgment, as upon any other part of his character. Let a man have the best intentions in the world, and be the farthest from all injustice and violence, he will never be able to make himself be much regarded, without a moderate share, at least, of parts and understanding. Since then natural abilities, though perhaps inferior, yet are on the same footing, both as to their causes and effects, with those qualities which we call moral virtues, why should we make any distinction betwixt them?