may have as great tendency to promote private interest, as a pursuit which does not tend to the good of another at all, or which is mischievous to him. All particular affections whatever, resentment, benevolence, love of arts, equally lead to a course of action for their own gratification, i.e., the gratification of ourselves: and the gratification of each gives delight: so far, then, it is manifest they have all the same respect to private interest. Now, take into consideration further, concerning these three pursuits, that the end of the first is the harm; of the second, the good of another; of the last, somewhat indifferent: and is there any necessity, that these additional considerations should alter the respect which we before saw these three pursuits had to private interest; or render any one of them less conducive to it than any other? Thus, one man's affection is to honour, as his end; in order to obtain which, he thinks no pains too great. Suppose another, with such a singularity of mind, as to have the same affection to public good, as his end, which he endeavours with the same labour to obtain. In case of success, surely the man of benevolence hath as great enjoyment as the man of ambition; they both equally having the end, their affections, in the same degree, tended to; but in case of disappointment, the benevolent man has clearly the advantage; since endeavouring to do good, considered as a virtuous pursuit, is gratified by its own consciousness, i.e., is in a degree its own reward.
And as to these two, or benevolence and any other particular passions whatever, considered in a further view, as forming a general temper, which more or less disposes us for enjoyment of all the common blessings of life, distinct from their own gratification: is benevolence less the temper of tranquillity and freedom, than ambition or covetousness? Does the benevolent man appear less easy with himself, from his love to his neighbour? Does he less relish his being? Is there any peculiar gloom seated on his face?
