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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?

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 benevo lence 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 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 association 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 inclina tion 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

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