as compassion, for compassion is momentary love; if there be any such thing as the paternal or filial

mischief as an exercise and proof of power: and this disposition and delight would arise from, or be the same principle in the mind, as a disposition to, and delight in charity. Thus cruelty, as distinct from envy and resentment, would be exactly the same in the mind of man as good-will: that one tends to the happiness, the other to the misery of our fellow-creatures, is, it seems, merely an accidental circumstance, which the mind. has not the least regard to. These are the absurdities which even men of capacity run into, when they have occasion to belie their nature, and will perversely disclaim that image of God which was originally stamped upon it, the traces of which, however faint, are plainly discernible upon the mind of man.

4. Reality of good

will or benevolence a question of fact : provable like others.

If any person can in earnest doubt, whether there be such a thing as good-will in one man towards another; (for the question is not concerning either the degree or extensiveness of it, but concerning the affection itself:) let it be observed, that whether man be thus, or otherwise constituted, what is the inward frame in this particular, is a mere question of fact or natural history, not provable immediately by reason. It is therefore to be judged of and determined in the same way other facts or matters of natural history are by appealing to the external senses, or inward perceptions, respectively, as the matter under consideration is cognizable by one or the other: by arguing from acknowledged facts and actions; for a great number of actions in the same kind, in different circumstances, and respecting different objects, will prove, to a certainty, what principles they do not, and, to the greatest probability, what principles they do proceed from and lastly, by the testimony of mankind. Now that there is some degree of benevolence amongst men, may be as strongly and plainly proved in all these ways, as it could possibly be proved, supposing there was this affection in our nature. And should any one think fit to assert, that resentment in the mind of man was absolutely nothing but reasonable concern for our own safety, the falsity of this, and what is the real nature of that passion, could be shewn in no other ways than those in which it may be shown, that there is such a thing in some degree as real good-will in

:

1

affections; if there be any affection in human nature, the object and end of which is the good of another; this is itself benevolence, or the love of another. Be it ever so short, be it in ever so low a degree, or ever so unhappily confined; it proves the assertion, and points out what we were designed for, as really as though it were in a higher degree and more extensive.

§ 5. Benevolence and self-love greatly coincide.

I must however remind you that though benevolence and self-love are different; though the former tends most directly to public good, and the latter to private : yet they are so perfectly coincident, that the greatest satisfactions to ourselves depend upon our having benevolence in a due degree; and that self-love is one chief security of our right behaviour towards society. It may be added, that their mutual coinciding, so that we can scarce promote one without the other, is equally a proof that we were made for both.

§ 6. The other affections lead to both private and public good; sometimes promoted without intention.

Secondly, This will further appear, from observing that the several passions and affections, which are

man towards man. It is sufficient that the seeds of it be implanted in our nature by God.

There is, it is owned, much left for us to do upon our own 5. Much remains heart and temper; to cultivate, to improve, to call it forth, to exercise it in a steady, uniform This is our work: this is virtue and religion'.

to be done.

manner.

1 Οὔτ ̓ ἄρα φύσει οὔτε παρὰ φύσιν ἐγγίνονται αἱ ἀρεταί, ἀλλὰ πεφυκόσι μὲν ἡμῖν δέξασθαι αὐτάς, τελειου

μένοις δὲ διὰ τοῦ ἔθους. Aristot. Eth. Nic. II. i. 3.

distinct both from benevolence and self-love', do in general contribute and lead us to public good as really

1. Self-love is separate from particular appetites and passions.

C NOTE. Every body makes a distinction between self-love, and the several particular passions, appetites, and affections; and yet they are often confounded again. That they are totally different, will be seen by any one who will distinguish between the passions and appetites themselves, and endeavouring after the means of their gratification. Consider the appetite of hunger, and the desire of esteem: these being the occasion both of pleasure and pain, the coolest self-love, as well as the appetites and passions themselves, may put us upon making use of the proper methods of obtaining that pleasure, and avoiding that pain; but the feelings themselves, the pain of hunger and shame, and the delight from esteem, are no more self-love than they are any thing in the world. Though a Though a man hated himself, he would as much feel the pain of hunger as he would that of the gout and it is plainly supposable there may be creatures with self-love in them to the highest degree, who may be quite insensible and indifferent (as men in some cases are) to the contempt and esteem of those, upon whom their happiness does not in some further respects depend. And as self-love and the several particular passions and appetites are in themselves totally different; so, that some actions proceed from one, and some from the other, will be manifest to any who will observe the two following very supposable cases. One man rushes upon certain ruin for the gratification of a present desire: nobody will call the principle of this action self-love. Suppose another man to go through some laborious work upon promise of a great reward, without any distinct knowledge what the reward will be: this course of action cannot be ascribed to any particular passion. The former of these actions is plainly to be imputed to some particular passion or affection, the latter 2. Though someas plainly to the general affection or principle times blended. of self-love. That there are some particular pursuits or actions concerning which we cannot determine how far they are owing to one, and how far to the other, proceeds from this, that the two principles are frequently mixed together, and run up into each other. This distinction is further explained in the eleventh

sermon.

1 See Editor's note on Serm. xi. 3.

as to private. It might be thought too minute and particular, and would carry us too great a length, to distinguish between and compare together the several passions or appetites distinct from benevolence, whose primary use and intention is the security and good of society; and the passions distinct from self-love, whose primary intention and design is the security and good of the individuald. It is enough to the present argument, that desire of esteem from others, contempt and esteem of them, love of society as distinct from affection to the good of it, indignation against successful vice, that these are public affections or passions; have an immediate respect to others, naturally lead us to regulate our behaviour in such a manner as will be of service to our fellow-creatures. If any or all of these may be considered likewise as private affections, as tending to private good; this does not hinder them from being public affections too, or destroy the good influence of them upon society, and their tendency to public good. It may be added, that as persons without any conviction from reason of the desirableness of life, would yet of course preserve it merely from the

NOTE. If any desire to see this distinction and comparison Illustration from made in a particular instance, the appetite and hunger, and love passion now mentioned may serve for one. of esteem. Hunger is to be considered as a private appetite; because the end for which it was given us is the preservation of the individual. Desire of esteem is a public passion; because the end for which it was given us is to regulate our behaviour towards society. The respect which this has to private good is as remote as the respect that has to public good: and the appetite is no more self-love, than the passion is benevolence. The object and end of the former is merely food; the object and end of the latter is merely esteem: but the latter can no more be gratified, without contributing to the good of society; than the former can be gratified, without contributing to the preservation of the individual.

NOT

TNTE

appetite of hunger; so by acting merely from regard (suppose) to reputation, without any consideration of the good of others, men often contribute to public good. In both these instances they are plainly instruments in the hands of another, in the hands of Providence, to carry on ends, the preservation of the EPS individual and good of society, which they themselves have not in their view or intention. The sum is, men have various appetites, passions, and particular affections, quite distinct both from self-love and from benevolence: all of these have a tendency to promote both public and private good, and may be considered as respecting others and ourselves equally and in common but some of them seem most immediately to respect others, or tend to public good; others of them most immediately to respect self, or tend to private good as the former are not benevolence, so the latter are not self-love: neither sort are instances of our love either to ourselves or others; but only instances of our Maker's care and love both of the individual and the species, and proofs that he intended we should be instruments of good to each other, as well as that we should be so to ourselves.

§ 7. We have a reflecting principle, which awards to actions their moral meed.

Thirdly, There is a principle of reflection in men, by which they distinguish between, approve and disapprove their own actions. We are plainly constituted such sort of creatures as to reflect upon our own nature. The mind can take a view of what passes within itself, its propensions, aversions, passions, affections, as respecting such objects, and in such degrees; and of the several actions consequent thereupon. In this survey it approves of one, disapproves of another,