as to private. It may be thought too mi- Serm. I. nute and particular, and would carry us too great a length, to distinguish between and compare together the feveral Paffions or Appetites (diftinct from Benevolence) whose primary Use and Intention is the Security and Good of Society, and the Passions (diftinct from Self-love) whofe primary Intention and Design is the Security and Good of the Individual *. It is enough to the prefent Argument, that Defire of Efteem from others, Contempt and Efteem of them, Love

of

other, proceeds from our not being able to diftinguish exactly enough between two Principles which are frequently mixt together, and which run up into each other. This Diftinction is further explained in the Eleventh Sermon.

* If any defire to fee this Diftinction and Comparison made in a particular Inftance, the Appetite and Paffion now mentioned may serve for one. Hunger is to be confidered as a private Appetite, because the End for which it was given us is the Preservation of the Individual. Defire of Esteem is a publick Paffion, 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 publick Good, and the Appetite is no more Self-love than the Paffion is Benevolence. The Object and End of the the former is meerly Food, the Object and End of the latter is meerly Efteem; 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 Prefervation of the Individual.

Serm. I. of Society as diftinct from Affection to the Good of it, Indignation against fuccessful Vice, that these are publick Affections or Paffions, have an immediate refpect to others, naturally lead us to regulate our Behaviour in fuch a Manner as will be of Service to our Fellow-Creatures. If any or all of these may be confidered likewise as private Affections, as tending to private Good; this does not hinder them from being publick Affections too, or deftroy the good Influence of them upon Society, and their Tendency to publick Good. It may be added, that as Perfons without any Conviction from Reafon of the defirableness of Life, would yet of Course preferve it meerly from the Appetite of Hunger; fo by acting meerly from Regard (fuppofe) to Reputation, without any Confideration of the Good of others, Men often contribute to publick Good: In both these Inftances they are plainly Inftruments in the Hands of another, in the Hands of Providence, to carry on Ends, the Prefervation of the Individual and Good of Society, which they themfelves have not in their View or Intention. The Sum is, Men have various Appetites, Paffions,

Paffions, and particular Affections, quite Serm. I. diftinct both from Self-love, and from Benevolence: All of these have a tendency to promote both publick and private Good, and may be confidered as refpecting others and ourselves equally and in common: But fome of them feem moft immediately to respect others, or tend to publick Good; others of them most immediately to respect Self, or tend to private Good: As the former are not Benevolence, fo the latter are not Self-love: Neither are Inftances of our Love either to ourselves or others; but only Inftances of our Maker's Care and Love both of the Individual and the Species, and Proofs that he intended we should be Inftruments of Good to each other, as that we should be fo to our felves.

Thirdly, There is a Principle of Reflection in Men, by which they distinguish between, approve, and difapprove their own Actions. We are plainly conftituted such fort of Creatures as to reflect upon our own Nature: The Mind can take a View of what paffes within itfelf, its Propenfions, Averfions, Paffions, Affections, as refpecting fuch Objects, and in fuch Degrees; and

of

Serm. I. of the feveral Actions confequent thereupon. In this Survey it approves of one, difapproves of another, and towards a third is affected in neither of these ways, but is quite indifferent. This Principle in Man, by which he approves or disapproves his Heart, Temper, and Actions, is Confcience; (which Word is ufed in different Senfes, but often in this :) and that it tends to restrain Men from doing Mischief to each other, and leads them to do good, is too manifeft to need being infifted upon. Thus a Parent has the Affection of Love to his Children; this leads him to take care of, to educate, to make due Provifion for them; the natural Affection leads to this: But the Reflection that it is his proper Business, what belongs to him, that it is right and commendable fo to do; this added to the Affection, becomes a much more fettled Principle, and carries him on through more Labour and Difficulties for the fake of his Children, than he would undergo from that Affection alone, if he thought it, and the Course of Action it led to, either indifferent or criminal. This indeed is impoffible, to do that which is good and not

to

to approve of it; for which reason they are Serm. I. frequently not confidered as diftinct, though they really are: For Men often approve of the Actions of others, which they will not imitate, and likewife do that which they allow not. It cannot poffibly be denied. that there is this Principle of Reflection or Conscience in Humane Nature. Suppose a Man to relieve an innocent Perfon in great Diftrefs; fuppofe the fame Man afterwards, in the Fury of Anger, to do the greatest Mischief to a Person who had given no just Cause of Offence; to aggravate the Injury, add the Circumstances of former Friendship, and Obligation from the injured Person ; let the Man who is fupposed to have done these two different Actions, coolly reflect upon them afterwards, without regard to their Confequences to himfelf: To affert that any common Man would be affected in the fame Way towards these different Actions, that he would make no Diftinction between them, but approve or disapprove them equally, is too glaring a Falfity to need being confuted. There is therefore this Principle of Reflection or Conscience in Mankind. It is needless to compare the

Respect