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chiefly for the preservation of mankind, though not exclusive of their well being. The giving of this instinct is the fruit of God's mercy, and an instance of his love to the world of mankind, and an evidence, that though the world be so sinful, it is not God's design to make it a world of punishment; and therefore has many ways made a merciful provision of relief in extreme calamities. The natural exercises of pity extend beyond those with whom we are nearly connected, especially in cases of great calamity; because commonly in such cases, men stand in need of the help of others besides their near friends, and because commonly those calamities which are extreme, without relief, tend to their destruction. This may be given as the reason why men are so made by the author of nature, that they have no instinct inclining as much to rejoice at the sight of others' great prosperity and pleasure, as to be grieved at their extreme calamity, viz. because they do not stand in equal necessity of such an instinct as that in order to their preservation. But if pure benevolence were the source of natural pity, doubtless it would operate to as great a degree in congratulation, in cases of others, great prosperity, as in compassion towards them in great misery.

The instincts which in some respects resemble a virtuous benevolence, are agreeable to the state that God designed mankind for here, where he intends their preservation and comfortable subsistence. But in the world of punishmentwhere the state of the wicked inhabitants will be exceeding different, and God will have none of these merciful designs to answer-we have great reason to think, there will be no such thing as a disposition to pity, in any case; as also no natural affection towards near relations, and no mutual affection between opposite sexes.

To conclude, natural instinct, disposing men to pity others in misery, is also a source of a kind of abhorrence in men of some vices, as cruelty and oppression; and so of a sort of approbation of the contrary virtues, humanity, mercy, &c. which aversion and approbation however, so far as they arise from this cause only, and not from a principle of true virtue.


The Reasons why those things that have been mentioned, which have not the essence of Virtue, have yet by many been mistaken for true Virtue.

THE first reason may be this, that although they have not the specific and distinguishing nature and essence of virtue, yet they have something that belongs to the general nature of virtue. The general nature of true virtue is love. It is expressed both in love of benevolence and complacence; but primarily in benevolence to persons and beings, and consequently and secondarily in complacence in virtue, as has been shewn. There is something of the general nature of virtue in those natural affections and principles that have been mentioned, in both those respects.

In many of these natural affections there appears the tendency and effect of benevolence in part. Others have truly a sort of private benevolence, but which in several respects falls short of the extent of true virtuous benevolence, both in its nature and object. Pity to others in distress, though not properly of the nature of love, as has been demonstrated, yet has partly the same influence and effect with benevolence. One effect of true benevolence is for persons to be uneasy when the objects of it are in distress, and to desire their relief. And natural pity has the same effect.

Natural gratitude, though not properly called love—because persons may be moved with a degree of gratitude towards others on certain occasions for whom they have no real and proper friendship; as in the instance of Saul towards David, once and again, after David's sparing his life when he had so fair opportunity to kill him--yet has the like operation and ef fect with friendship, in part, for a season, and with regard to so much of the welfare of its object, as appears a deserved requital of kindness received. And in other instances, it may have a more general and abiding influence, so as more properly to be called by the name of love. So that many times men, from natural gratitude, do really with a sort of benevolence, love those who love them. From this, together with some other natural principles, men may love their near friends, their own party, their country, &c. The natural disposition there is to mutual affection between the sexes, often operates by what may properly be called love. There is oftentimes truly a kind both of benevolence and complacence. As there also is between parents and children.

Thus these things have something of the general nature of

virtue. What they are essentially defective in is, that they are private in their nature; they do not arise from any temper of benevolence to being in general, nor have they a tendency to any such effect in their operation. But yet agreeing with virtue in its general nature, they are beautiful within their own private sphere, i. e. they appear beautiful if we confine our views to that private system, and while we shut out all other things to which they stand related from our consideration. If that private system contained the sum of universal existence, their benevolence would have true beauty; or in other words, would be beautiful, all things considered; but now it is not so. These private systems are so far from containing the sum of universal being, or comprehending all existence to which we stand related, that it contains but an infinitely small part of it. The reason why men are so ready to take these private affections for true virtue, is the narrowness of their views; and above all, that they are so ready to leave the divine Being out of their view, and to neglect him in their consideration, or to regard him in their thoughts as though he did not properly belong to the system of real existence, but was a kind of shadowy, imaginary being. And though most men allow that there is a God, yet in their ordinary view of things, his being is not apt to come into the account, and to have the influence and effect of a real existence, as it is with other beings which they see, and are conversant with by their external senses. In their views of beauty and deformity, and in their inward sensations of displicence and approbation, it is not natural to them to view the Deity as part of the system, and as the head of it, in comparison of whom all other things are to be viewed with corresponding impressions.

Yea, we are apt, through the narrowness of our views, in judging of the beauty of affections and actions, to limit our consideration to only a small part of the created system. When private affections extend themselves to a considerable number, we are ready to look upon them as truly virtuous, and accordingly to applaud them highly. Thus it is with respect to a man's love to a large party, or a country. For though his private system contains but a small part even of the world of mankind, yet being a considerable number, they-through the contracted limits of his mind, and the narrowness of his views—are ready to engross his sight, and to seem as if they were all. Hence, among the Romans, love to their country was the highest virtue; though this affection of theirs so much extolled, was employed as it were for the destruction of the rest of mankind. The larger the number is, to which that private affection extends, the more apt men are, through the narrowness of their sight, to mistake it for true virtue; because then the private system appears to have more of the image of the universal.

And this is the reason why self-love is not mistaken for true


virtue. For though there be something of the general nature of virtue in it, as love and goodwill, yet the object is so private, the limits so narrow, that it by no means engrosses the view; unless it be of the person himself, who through the greatness of his pride may imagine himself as it were all. The minds of men are large enough to take in a vastly greater extent. And though self-love is far from being useless in the world, yea, it is exceeding necessary to society; yet every body sees that if it be not subordinate to, and regulated by another more extensive principle, it may make a man a common enemy to the general system. And this is as true of any other private affection, notwithstanding its extent may be to a system that contains millions of individuals. And though private systems bear no greater propor tion to the whole of universal existence, than one alone; yet they bear a greater proportion to the view and comprehension of men's minds, and are more apt to be regarded as if they were all, or at least as some resemblance of the universal system.

Thus I have observed how many of these natural principles resemble virtue in its primary operation, which is benevolence. Many of them also have a resemblance of it in its secondary operation, which is its approbation of, and complacence in virtue itself. Several kinds of approbation of virtue are not of the nature of a truly virtuous approbation, consisting in a sense and relish of the essential beauty of virtue. As particularly, the approbation of conscience, from a sense of the inferior and secon dary beauty which there is in virtue, consisting in uniformity; and from a sense of desert, consisting in a sense of the natural agreement of loving and being beloved, shewing kindness and receiving kindness. So from the same principle, there is a disapprobation of vice, from a natural opposition to deformity and disproportion; and a sense of evil desert, or the natural agreement there is between hating and being hated, opposing and being opposed, &c. together with a painful sensation naturally arising from a sense of self-opposition and inconsistence. Approbation of conscience is the more readily mistaken for a truly virtuous approbation, because by the wise constitution of the great Governor of the world, when conscience is well informed and thoroughly awakened, it agrees with him fully and exactly as to the object approved, though not as to the ground and reason of approving. It approves all virtue, and condemns all vice. It approves true virtue and indeed approves nothing that is against it, or that falls short of it; as was shewn before. Natural conscience is implanted in all mankind, to be as it were in God's stead, as an internal judge or rule, whereby to distinguish right and wrong.

It has also been observed, how that virtue, consisting in benevolence, is approved; and vice, consisting in ill will, is

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disliked; from the influence of self-love, together with the association of ideas. In the same manner men dislike those qualities in things without life or reason, with which they have always connected the ideas of hurtfulness, malignancy, perniciousness; but approve those things with which they habitually connect the ideas of profit, pleasantness, &c. This approbation of virtue and dislike of vice, is easily mistaken for true virtue, not only because those things are approved by it that have the nature of virtue, and the things disliked have the nature of vice; but because here is a great resemblance of virtuous approbation, it being complacence from love; the dif ference only lying in this, that it is not from love to being in general, but from self-love.

There is also, as before shewn, a liking of some virtues and a dislike of some vices, from the influence of the natural instinct of pity. This we are apt to mistake for the exercise of true virtue on many accounts. Here is not only a kind of complacence, and the objects of complacence have the nature of virtue, and the virtues themselves are very amiable, such as humanity, mercy, tenderness of heart, &c. and the contrary very odious; but besides, the approbation is not merely from self-love, but from compassion; an affection that respects others, and resembles benevolence, as before explained.

Another reason why the things mentioned are mistaken for true virtue, is, that there is indeed a true negative moral goodness in them. By a negative moral goodness, I mean the negation or absence of true moral evil. They have this negative moral goodness, because being without them would be an evidence of a much greater moral evil. Thus the exercise of natural conscience in such and such degrees, wherein appears such a measure of sensibility, though it be not of the nature of real positive virtue, or true moral goodness, yet has a negative moral goodness; because in the present state of things, it is an evidence of the absence of that higher degree of wickedness, which causes great insensibility, or stupidity of conscience. For sin is not only against a spiritual and divine sense of virtue, but is also against the dictates of that moral sense which is in natural conscience. No wonder that this sense, being long opposed and often conquered, grows weaker. All sin has its source from selfishness, or from selflove not subordinate to a regard to being in general. And natural conscience chiefly consists in a sense of desert, or the natural agreement between sin and misery. But if self were indeed all, and so more considerable than all the world besides, there would be no ill desert in a man regarding himself above all, and making all other interests give place to private interest. And no wonder that men, by long acting from theselfish principle, and by being habituated to treat themselves

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