to inquire, whether private interest is likely to be promoted in proportion to the degree in which self-love engrosses us, and prevails over all other principles; "or whether the contracted affection may not possibly be so prevalent as to disappoint itself, and even contradict its own end, private good?"

And since, further, there is generally thought to be some peculiar kind of contrariety, between self-love and the love of our neighbor, between the pursuit of public and of private good; insomuch, that when you are recommending one of these, you are supposed to be speaking against the other; and from hence arises a secret prejudice against, and frequently open scorn of all talk of public spirit, and real good will to our fellow creatures; it will be necessary to "inquire, what respect benevolence hath to self-love, and the pursuit of private interest to the pursuit of public?" Or whether there be any thing of that peculiar inconsistence and contrariety between them, over and above what there is between self-love and other passions and particular affections, and their respective pursuits?

These inquiries, it is hoped, may be favorably attended to; for there shall be all possible concessions made to the favorite passion, which hath so much allowed to it, and whose cause is so universally pleaded it shall be treated with the utmost tenderness, and concern for its interests.

In order to this, as well as to determine the forementioned questions, it will be necessary to consider the nature, the object, and end of that self-love, as distinguished from other principles or affections in the mind and their respective objects.

Every man hath a general desire of his own happiness; and likewise a variety of particular affections, passions, and appetites, to particular external objects. The former proceeds from, or is, self-love; and seems inseparable from all sensible creatures, who can reflect upon themselves and their own interest or happiness, so

as to have that interest and object to their minds: what is to be said of the latter is, that they proceed from, or together make up, that particular nature, according to which man is made. The object the former pursues is somewhat internal, our own happiness, enjoyment, satisfaction; whether we have, or have not, a distinct particular perception what it is, or wherein it consists: the objects of the latter are this or that particular external thing, which the affections tend towards, and of which it hath always a particular idea or perception. The principle we call self-love never seeks any thing external for the sake of the thing, but only as a means of happiness or good particular affections rest in the external things themselves. One belongs to man as a reasonable creature reflecting upon his own interest or happiness; the other, though quite distinct from reason, are as much a part of human nature.

That all particular appetites and passions are towards external things themselves, distinct from the pleasure arising from them, is manifested from hence, that there could not be this pleasure, were it not for that prior suitableness between the object and the passion: There could be no enjoyment or delight for one thing more than another, from eating food more than from swallowing a stone, if there were not an affection or appetite to one thing more than another.

Every particular affection, even the love of our neighbor, is as really our own affection, as self-love; and the pleasure arising from its gratification is as much my own pleasure, as the pleasure self-love would have from knowing I myself should be happy some time hence, would be my own pleasure. And if, because every particular affection is a man's own, and the pleasure arising from its gratification his own pleasure, or pleasure to himself, such particular affection must be called self-love; according to this way of speaking, no creature whatever can possibly act but merely from self-love; and every action and every affection whatever is to be resolved up into this one princi

ple. But then this is not the language of mankind: or, if it were, we should want words to express the difference between the principle of an action, proceeding from cool consideration that it will be to my own advantage; and an action, suppose of revenge, or of friendship, by which a man runs upon certain ruin, to do evil or good to another. It is manifest the principles of these actions are totally different, and so want different words to be distinguished by. All that they agree in is, that they both proceed from, and are done to gratify an inclination in a man's self. But the principle or inclination in one case is self-love; in the other, hatred, or love of another. There is then a distinction between the cool principle of self-love, or general desire of our own happiness, as one part of our nature, and one principle of action; and the particular affections towards particular external objects, as another part of our nature, and another principle of action. How much soever, therefore, is to be allowed to self-love, yet it cannot be allowed to be the whole of our inward constitution; because, you see, there are other parts or principles which come into it.

Further, private happiness or good is all which self-love can make us desire, or be concerned about. In having this consists its gratification: it is an affection to ourselves; a regard to our own interest, happiness, and private good: and in the proportion a man hath this, he is interested, or a lover of himself. Let this be kept in mind; because there is commonly, I shall presently have occasion to observe, another sense put upon these words. On the other hand, particular affections tend towards particular external things these are their objects; having these is their end; in this consists their gratification; no matter whether it be, or be not, upon the whole, our interest or happiness. An action, done from the former of these principles, is called an interested action. An action proceeding from any of the latter, has its denomination of passionate, ambitious, friendly, revengeful, or any other, from the particular appetite or affection from which it proceeds.

Thus self-love as one part of human nature, and the several particular principles as the other part, are themselves, their objects and ends, stated and shown.

From hence it will be easy to see, how far, and in what ways, each of these can contribute and be subservient to the private good of the individual. Happiness does not consist in self-love. The desire of happiness is no more the thing itself, than the desire of riches is the possession or enjoyment of them. People may love themselves with the most entire and unbounded affection, and yet be extremely miserable. Neither can self-love any way help them out, but by setting them on work to get rid of the causes of their misery, to gain or make use of those objects which are by nature adapted to afford satisfaction. Happiness or satisfaction consists only in the enjoyment of those objects, which are by nature suited to our several particular appetites, passions, and affections. So that if self-love wholly engrosses us, and leaves no room for any other principle, there can be absolutely no such thing at all as happiness or enjoyment of any kind whatever; since happiness consists in the gratification of particular passions, which supposes the having of them. Selflove then does not constitute this or that to be our interest or good; but, our interest or good being constituted by nature and supposed, self-love only puts us upon obtaining and securing it. Therefore, if it be possible that self-love may prevail and exert itself in a degree or manner which is not subservient to this end; then it will not follow, that our interest will be promoted in proportion to the degree in which that principle engrosses us, and prevails over others. Nay further, the private and contracted affection, when it is not subservient to this end, private good, may, for any thing that appears, have a direct contrary tendency and effect. And if we will consider the matter, we shall see that it often really has. Disengagement is absolutely necessary to enjoyment: and a person may have so steady and fixed an eye upon his own interest, whatever he places it in, as may hinder him from attending to many

gratifications within his reach, which others have their minds free and open to. Over-fondness for a child is not generally thought to be for its advantage: and, if there be any guess to be made from appearances, surely that character we call selfish is not the most promising for happiness. Such a temper may plainly be, and exert itself in a degree and manner which may give unnecessary and useless solicitude and anxiety, in a degree and manner which may prevent obtaining the means and materials of enjoyment, as well as the making use of them. Immoderate self-love does very ill consult its own interest: and, how much soever a paradox it may appear, it is certainly true, that, even from self-love, we should endeavor to get over all inordinate regard to, and consideration of ourselves. Every one of our passions and affections hath its natural stint and bound, which may easily be exceeded; whereas our enjoyments can possibly be but in a determinate measure and degree. Therefore such excess of the affection, since it cannot procure any enjoyment, must in all cases be useless; but is generally attended with inconveniences, and often is downright pain and misery. This holds as much with regard to self-love as to all other affections. The natural degree of it, so far as it sets. us on work to gain and make use of the materials of satisfaction, may be to our real advantage; but beyond or besides this, it is in several respects an inconvenience and disadvantage. Thus it appears, that private interest is so far from being likely to be promoted in proportion to the degree in which self-love engrosses us, and prevails over all other principles, that the contracted affection may be so prevalent, as to disappoint itself, and even contradict its own end, private good.

"But who, except the most sordidly covetous, ever thought there was any rivalship between the love of greatness, honor, power, or between sensual appetites, and selflove? No, there is a perfect harmony between them. It is by means of these particular appetites and affectious that