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Yet the child neither fears being bitten by the picture of the snake, nor expects to eat of the painted fruit, or to hear the figure of the bird sing. I suppose none will think it difficult to allow, that such an approbation or disgust of a child may be accounted for from its natural delight in the pleasure, of taste and hearing, and its aversion to pain and death, through self-love, together with the habitual connection of these agreeable or terrible ideas with the form and qualities of these objects, the ideas of which are impressed on the mind of the child by their images.

And where is the difficulty of allowing, that a person may hate the general character of a spiteful and malicious man, for the like reason as he hates the general nature of a serpent; knowing from reason, instruction and experience, that malice in men is pernicious to mankind, as well as spite or poison in a serpent? And if a man may from self-love disapprove the vices of malice, envy, and others of that sort, which naturally tend to the hurt of mankind, why may he not from the same principle approve the contrary virtues of meekness, peaceableness, benevolence, charity, generosity, justice, and the social virtues in general; which he as easily and clearly knows, naturally tend to the good of mankind?-It is undoubt edly true, that some have a love to these virtues from a higher principle. But yet I think it as certainly true, that there is generally in mankind a sort of approbation of them, which arises from self-love.

Besides what has been already said, the same thing further appears from this; that men commonly are most affected towards, and most highly approve, those virtues which agree with their interest most, according to their various conditions in life. We see that persons of low condition are especially enamoured with a condescending, accessible, affable temper in the great; not only in those whose condescension has been exercised towards themselves; but they will be peculiarly taken with such a character when they have accounts of it from others, or when they meet with it in history, or even in romance. The poor will most highly approve and commend liberality. The weaker sex, who especially need assistance and protection, will peculiarly esteem and applaud fortitude and generosity in those of the other sex, of whom they read or hear, or which they have represented to them on a stage.

I think it plain from what has been observed, that as men may approve and be disposed to commend a benevolent temper from self-love; so the higher the degree of benevolence is, the more may they approve of it. This will account for some kind of approbation, from this principle, even of love to enemies, viz. as a man loving his enemies is an evidence of a high degree of benevolence of temper; the degree of

it appearing from the obstacles it overcomes. And it And it may be here observed, that the consideration of the tendency and influence of self-love may shew, how men in general may approve of justice from another ground, besides that approbation of the secondary beauty there is in uniformity and proportion, which is natural to all. Men, from their infancy, see the necessity of it, not only that it is necessary for others or for human society; but they find the necessity of it for themselves, in instances that continually occur; which tends to prejudice them in its favour, and to fix an habitual approbation of it from self-love.

Again, that forementioned approbation of justice and desert, arising from a sense of the beauty of natural agreement and proportion, will have a kind of reflex, and indirect influence to cause men to approve benevolence, and disapprove malice; as men see that he who hates and injures others deserves to be hated and punished, and that he who is benevolent, and loves others and does them good, deserves himself also to be loved and rewarded by others, as they see the natural congruity or agreement, and mutual adaptness of these things. And having always seen this, malevolence becomes habitually connected in the mind with the idea of being hated and punished, which is disagreeable to self-love; and the idea of benevolence is habitually connected and associated with the idea of being loved and rewarded by others, which is grateful to self-love. And by virtue of this associa tion of ideas, benevolence itself becomes grateful, and the contrary displeasing.

Some vices may become in a degree odious by the influence of self-love, through an habitual connection of ideas of contempt with it; contempt being what self-love abhors. So it may often be with drunkenness, gluttony, sottishness, cowardice, sloth, niggardliness. The idea of contempt becomes associated with the idea of such vices, both because we are used to observe that these things are commonly objects of contempt, and also find that they excite contempt in ourselves. Some of them appear marks of littleness, i. e. of small abilities, and weakness of mind, and insufficiency for any considerable effects among mankind. By others, men's influence is contracted into a narrow sphere, and by such means persons become of less importance, and more insignificant. And things of little importance are naturally little accounted of. And some of these ill qualities are such as mankind find it their interest to treat with contempt, as they are very hurtful to hu man society. There are no particular moral virtues whatsoever, but what in some or other of these ways, and most of them in several, come to have some kind of approbation from selflove, without the influence of a truly virtuous principle; nor

any particular vices, but what, by the same means, meet with some disapprobation.

This kind of approbation and dislike, through the joint influence of self-love and association of ideas, is in many vastly heightened by education. This is the means of a strong, close, and almost irrefragable association, in innumerable instances of ideas, which have no connection any other way than by education; and is the means of greatly strengthening that association or connection which persons are led into by other means as any one would be convinced, perhaps more effectually than in most other ways, if they had opportunity of any considerable acquaintance with American savages and their children.


Of natural Conscience, and the moral Sense.

THERE is yet another disposition or principle, of great importance, natural to mankind; which, if we consider the consistence and harmony of nature's laws, may also be looked upon as in some sort arising from self-love, or self-union; and that is, a disposition in man to be uneasy in a consciousness of being inconsistent with himself, and as it were against himself in his own actions. This appears particularly in the inclination of the mind to be uneasy in the consciousness of doing that to others, which he should be angry with them for doing to him, if they were in his case, and he in theirs; or of forbearing to do that to them, which he would be displeased with them for neglecting to do to him.

I have observed from time to time, that in pure love to others, i. e. love not arising from self-love, there is an union of the heart with others; a kind of enlargement of the mind, whereby it so extends itself as to take others into a man's self: and therefore it implies a disposition to feel, to desire, and to act as though others were one with ourselves. So, self-love implies an inclination to feel and act as one with ourselves; which naturally renders a sensible inconsistence with ourselves, and self-opposition in what we ourselves choose and do, to be uneasy to the mind: which will cause uneasiness of mind to be the consequence of a malevolent and unjust behaviour towards others, and a kind of disapprobation of acts of this nature, and an approbation of the contrary. To do that to another, which we should be angry with him for doing to us, and to hate a person for doing that to us, which we should

incline to and insist on doing to him, if we were exactly in the same case, is to disagree with ourselves, and contradict ourselves. It would be for ourselves both to choose and adhere to, and yet to refuse and utterly reject the very same thing. No wonder this is contrary to nature. No wonder that such a self-opposition, and inward war with a man's self, naturally begets unquietness, and raises disturbance in his mind.

Thus approving of actions, because we therein act as in agreement with ourselves; and thus disapproving, and being uneasy in the consciousness of disagreeing with ourselves in what we do, is quite a different thing from approving or disapproving actions because in them we are united with being in general: which is loving or hating actions from a sense of the primary beauty of true virtue, and of the odiousness of sin. The former of these principles is private; the latter is public, and truly benevolent in the highest sense. The former-an inclination to agree with ourselves-is a natural principle: but the latter-an agreement or union of heart to the great system, and to God the head of it, who is all and all in it-is a divine principle.

In that uneasiness now mentioned, consists very much of that inward trouble men have from reflections of conscience: and when they are free from this uneasiness, and are conscious to themselves, that in what they have acted towards others, they have done the same which they should have expected from them in the same case, then they have what is called peace of conscience, with respect to these actions. And there is also an approbation of conscience, respecting the conduct of others towards ourselves. As when we are blamed, condemned, or punished by them, and are conscious to ourselves that if we were in their case and they in ours, we should in like manner, blame, condemn, and punish them. And thus men's consciences may justify God's anger and condemnation. When they have the ideas of God's greatness, their relation to him, the benefits they have received from him, the manifestations he has made of his will to them, &c. strongly impressed on their minds, a consciousness is excited within them of those resentments, which would be occasioned in themselves by an injurious treatment in any wise parallel.

There certainly is such a consciousness as this oftentimes within men, implied in the thoughts and views of the mind, of which perhaps on reflection, they could hardly give an account. Unless men's consciences are greatly stupified, it is naturally and necessarily suggested; and habitually, spontaneously, instantaneously, and as it were insensibly arises in the mind. And the more so for this reason, that we have no other way to conceive of any thing which other persons act 17


or suffer, but by recalling and exciting the ideas of what we ourselves are conscious we have found in our own minds; and by putting the ideas which we obtain by this means in the place of another; or as it were, substituting ourselves in their place. Thus we have no conception, what understanding, perception, love, pleasure, pain, or desire are in others; but by putting ourselves as it were in their stead, or transferring the ideas we obtain of such things in our own minds by consciousness into their place; making such an alteration, as to degree and circumstances, as what we observe of them requires. It is thus in all moral things that we conceive of in others; and indeed in every thing we conceive of belonging to others, more than shape, size, complexion, situation, and motion of their bodies. And this is the only way that we come to be capable of having ideas of any perception or act even of the Godhead. We never could have any notion what understanding or volition, love or hatred are, either in created spirits or in God, if we had never experienced what understanding and volition, love and hatred are in our own minds. Knowing what they are by consciousness, we can deny limits, and remove changeableness and other imperfections, and ascribe them to God.

But though men in thinking of others do as it were put themselves in their place, they do it so habitually, instantaneously, and without set purpose, that they can scarce give any account of it, and many would think it strange if they were told of it. In all a man's thoughts of another person, in whatever he apprehends of his moral conduct to others or to himself, if it be in loving or hating him, approving or condemning him, rewarding or punishing him, he necessarily as it were, puts himself in his stead; and therefore the more naturally, easily, and quietly sees whether he, being in his place, should approve or condemn, be angry or pleased as he is.

Natural conscience consists in these two things.

1. In that disposition to approve or disapprove the moral treatment which passes between us and others, from a determination of the mind to be easy or uneasy, in a consciousness of our being consistent or inconsistent with ourselves. Hereby we have a disposition to approve our own treatment of another, when we are conscious to ourselves that we treat him so as we should expect to be treated by him, were he in our case and we in his; and to disapprove of our own treatment of another, when we are conscious that we should be displeased with the like treatment from him, if we were in his case. we in our consciences approve of another's treatment of us, if we are conscious to ourselves, that if we were in his case, and he in ours, we should think it just to treat him as he treats


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