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sity in the nature of things, that because a man loves himself and regards his own interest, he therefore should love those that love him and promote his interest, i. e. to suppose it to be otherwise implies no contradiction. It will not follow from any absolute metaphysical necessity, that because bodies have solidity, cohesion, and gravitation towards the centre of the earth, therefore a weight suspended on the beam of a balance should have greater power to counterbalance a weight on the other side, when at a distance from the fulcrum, than when it is near. It implies no contradiction that it should be otherwise; but only as it contradicts that beautiful proportion and harmony, which the Author of Nature observes in the laws of nature he has established. Neither is there any absolute necessity, that because there is an internal mutual attraction of the parts of the earth, or any other sphere, whereby the whole becomes one solid coherent body, therefore other bodies that are around it should also be attracted by it, and those that are nearest be attracted most. But according to the order and proportion generally observed in the laws of nature, one of these effects is connected with the other, so that it is justly looked upon as the same power of attraction in the globe of the earth, which draws bodies about the earth towards its centre, with that which attracts the parts of the earth themselves one to another; only exerted under different circumstances.By a like order of nature, a man's love to those that love him, is no more than a certain expression or effect of self-love.No other principle is needful in order to the effect, if nothing intervenes to countervail the natural tendency of self-love. Therefore there is no more true virtue in a man thus loving his friends merely from self-love, than there is in self-love itself, the principle from whence it proceeds. So a man being disposed to hate those that hate him, or to resent injuries done him, arises from self-love, in like manner as loving those that love us, and being thankful for kindness shewn us.

But it is said by some, that it is apparent there is some other principle concerned in exciting the passions of gratitude and anger besides self-love, viz, a moral sense, or sense of moral beauty and deformity, determining the minds of all mankind to approve of, and be pleased with virtue, and to disapprove of vice, and behold it with displicence; and that their seeing or supposing this moral beauty or deformity in the kindness of a benefactor, or opposition of an adversary, is the occasion of these affections of gratitude or anger. Otherwise, why are not these affections excited in us towards inanimate things that do us good or hurt? Why do not we experience gratitude to a garden, or fruitful field? And why are we not angry with a tempest, or blasting mildew, or an overflowing stream? We are very differently affected towards those that do us good 16


from the virtue of generosity, or hurt us from the vice of envy and malice, than towards things that hurt or help us, which are destitute of reason and will. Concerning this I would make several remarks.

1. Those who thus argue, that gratitude and anger cannot proceed from self-love, might argue in the same way, and with equal reason, that neither can these affections arise from love to others: which is contrary to their own scheme. They say that the reason why we are affected with gratitude and anger towards men, rather than things without life, is moral sense which they say is the effect of that principle of benevolence or love to others, or love to the public, which is naturally in the hearts of all mankind. But now, I might say, according to their own way of arguing, gratitude and anger cannot arise from love to others, or love to the public, or any sense of mind that is the fruit of public affection. For how differently are we affected towards those that do good or hurt to the public from understanding and will, and public motive, from what we are towards such inanimate things as the sun and the clouds, that do good to the public by enlightening and enlivening beams and refreshing showers; or mildew, and an overflowing stream, that does hurt to the public by destroying the fruits of the earth? Yea, if such a kind of argument be good, it will prove that gratitude and anger cannot arise from the united influence of self-love and public love, or moral sense arising from public affection. For if so, why are we not affected towards inanimate things that are beneficial or injurious both to us and the public, in the same manner as to them that are profitable or hurtful to both on choice and design, and from benevolence or malice?

2. On the supposition, that men love those who love them, and are angry with those that hate them, from the natural influence of self-love; it is not at all strange that the Author of Nature, who observes order, uniformity, and harmony in establishing its laws, should so order, that it should be natural for self-love to cause the mind to be affected differently towards exceedingly different objects; and that it should cause our heart to extend itself in one manner towards inanimate things, which gratify self-love without sense or will, and in another manner towards beings which we look upon as having understanding and will, like ourselves, and exerting these faculties in our favour, and promoting our interest from love to us. No wonder, seeing we love ourselves, that it should be natural to us to extend something of that same kind of love which we have for ourselves, to them who are the same kind of beings as ourselves, and comply with the inclinations of our self-love, by expressing the same sort of love towards us.

3. If we should allow that to be universal, that in gratitude and anger there is the exercise of some kind of moral

sense-as it is granted there is something that may be so called-all the moral sense that is essential to those affections, is a sense of DESERT; which is to be referred to that sense of justice before spoken of, consisting in an apprehension of that secondary kind of beauty that lies in uniformity and proportion; which solves all the difficulty in the objection. Others' love and kindness to us, or their ill-will and injuriousness, appear to us to deserve our love or our resentment. Or in other words, it seems to us no other than just, that as they love us and do us good, we also should love them and do them good. And so it seems just, that when others' hearts oppose us, and they from their hearts do us hurt, our hearts should oppose them, and that we should desire themselves may suffer in like manner as we have suffered, i. e. there appears to us to be a natural agreement, proportion, and adjustment between these things; which is indeed a kind of moral sense, or sense of beauty in moral things. But, as was before shewn, it is a moral sense of a secondary kind, and is entirely different from a sense or relish of the original essential beauty of true virtue; and may be without any principle of true virtue in the heart. Therefore, doubtless, it is a great mistake in any to suppose, that the moral sense which appears and is exercised in a sense of desert, is the same thing as a love of virtue, or a disposition and determination of mind to be pleased with true virtuous beauty, consisting in public benevolence. Which may be further confirmed if it be considered, that even with respect to a sense of justice or desert, consisting in uniformity, and agreement between others' actions towards us and our actions towards them, in a way of well-doing or of ill-doing, it is not absolutely necessary to the being of these passions of gratitude and anger, that there should be any notion of justice in them, in any public or general view of things: as will appear by what shall be next observed.

4. Those authors who hold that the moral sense which is natural to all mankind, consists in a natural relish of the beauty of virtue, and so arises from a principle of true virtue implanted by nature in the hearts of all, hold that true virtue consists in public benevolence. Therefore, if the affections of gratitude and anger necessarily imply such a moral sense as they suppose, then these affections imply some delight in the public good, and an aversion of the mind to public evil. And if so, then every time a man feels anger for opposition, or gratitude for any favour, there must be at least a supposition of a tendency to public injury in that opposition, and a tendency to public benefit in the favour that excites his gratitude. But how far is this from being true? For instance; a ship's crew enter into a conspiracy against the master, to murder him, and run away with the ship, and turn pirates: but before they bring their mat

ters to ripeness for execution, one of them repents, and opens the whole design; whereupon the rest are apprehended and brought to justice. The crew are enraged with him that has betrayed them, and earnestly seek opportunity to revenge themselves upon him. And for an instance of gratitude; a gang of robbers that have long infested the neighbouring country, have a particular house whither they resort, and where they meet from time to time to divide their booty, and hold their consultations for carrying on their pernicious designs. The magis trates and officers of the country, after many fruitless endeavours to discover their secret place of resort, at length are wellinformed where it is, and are prepared with sufficient force to surprise them, and seize them all at the place of rendezvous, at an hour appointed when they understand they will all be there. A little before the arrival of the appointed hour, while the officers with their bands are approaching, some person is so kind to these robbers, as to give them notice of their danger, so as just to give them opportunity to escape. They are thankful to him, and give him a handful of money for his kindness. Now in such instances I think it is plain, that there is no supposition of a public injury in that which is the occasion of their anger; yea, they know the contrary. Nor is there any supposition of public good in that which excites their gratitude; neither has public benevolence, or moral sense, consisting in a determination to approve of what is for the public good, any influence at all in the affair. And though there be some affection, besides a sense of uniformity and proportion, that has influence in such anger and gratitude, it is not public affection or benevolence, but private affection; yea, that affecton which is to the highest degree private, consisting in a man's love of his own person.

5. The passion of anger, in particular, seems to have been unluckily chosen as a medium to prove a sense and determination to delight in virtue, consisting in benevolence natural to all mankind. For if that moral sense which is exercised in anger, were that which arose from a benevolent temper of heart, being no other than a sense or relish of the beauty of benevolence, one would think a disposition to anger should increase at least in some proportion, as a man had more of a sweet, benign, and benevolent temper: which seems contrary to experience, which shews that the less men have of benevolence, and the more they have of a contrary temper, the more are they disposed to anger and deep resentment of injuries.

And though gratitude be that which many speak of as a certain noble principle of virtue, which God has implanted in the hearts of all mankind; and though it be true there is a gratitude that is truly virtuous: and the want of gratitude, or an ungrateful temper, is truly vicious, and argues an abomina

ble depravity of heart; yet I think, what has been observed may serve to convince such as impartially consider it, not only that not all anger, or hating those which hate us, but also that not all gratitude, or loving those which love us, arises from a truly virtuous benevolence of heart.

Another sort of affections which may be properly referred to self-love as its source, and which might be expected to be the fruit of it, according to the general analogy of nature's laws, is that of affections to such as are near to us by the ties of nature. Such are those of whose beings we have been the occasion, in which we have a very peculiar propriety, and whose circumstances, even from the beginning of their existence, many ways lead them to a high esteem of us, and to treat us with great dependence, submission and compliance. These the constitution of the world makes to be united in interest, and accordingly to act as one, in innumerable affairs, with a communion in each other's affections, desires, cares, friendships, enmities, and pursuits. As to the opinion of those who ascribe the natural affection there is between parents and children to a particular instinct of nature, I shall take notice of it afterwards.

And as men may love persons and things from self-love, so may their love to qualities and characters arise from the same source. Some represent this, as though there were need of a great degree of metaphysical refining to make it out, that men approve of others from self-love, whom they hear of at a distance, or read of in history, or see represented on the stage, from whom they expect no profit or advantage. But perhaps it is not considered, that what we approve of in the first place is the character; and from the character we approve the person. And is it a strange thing, that men should from self-love like a temper or character, which in its nature and tendency falls in with the nature and tendency of self-love; and which we know by experience and selfevidence, without metaphysical refining, in the general tends to men's pleasure and benefit? And on the contrary, it is strange that any should dislike what they see tends to men's pain and misery? Is there need of a great degree of subtilty and abstraction to make it out, that a child, who has heard and seen much of what is calculated strongly to fix an idea of the pernicious, deadly nature of the rattlesnake, should have an aversion to that species from self-love; so as to have a degree of this aversion and disgust excited by seeing even the picture of that animal? And that from the same self-love it should be pleased with a lively representation of some pleasant fruit of which it has often tasted the sweetness? Or with the image of some bird, which it has always been told is innocent, and with whose pleasent singing it has often been entertained?

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