6
SERMON
ourselves depend upon our having benevolence in a due degree; and that self-love is one chief security of our right behaviour towards society. It may be added that their mutual coinciding, so that we can scarce promote one without the other, is equally a proof that we were made for both.
Secondly. This will further appear from observing, that the several passions and affections, which are distinct,[1] both from benevolence and self-love, do in general contribute and lead us to public good as really as to private. It might be thought too minute and particular, and would carry us
- ↑ Every-body makes a distinction between self-love, and the several particular passions, appetites, and affections; and yet they are often confounded again. That they are totally different, will be seen by any one who will distinguish between the passions and appetites themselves and endeavouring after the means of their gratification. Consider the appetite of hunger, and the desire of esteem; these being the occasion both of pleasure and pain, the coolest self-love, as well as the appetites and passions themselves, may put us upon making use of the proper methods of obtaining that pleasure, and avoiding that pain; but the feelings themselves, the pain of hunger and shame, and the delight from esteem, are no more self-love than they are anything in the world. Though a man hated himself, he would as much feel the pain of hunger as he would that of the gout; and it is plainly supposable, there may be creatures with self-love in them to the highest degree who may be quite insensible and indifferent (as men in some cases are,) to the contempt and esteem of those upon whom their happiness does not in some further respects depend. And as self-love and the several particular passions and appetites are in themselves totally different, so that some actions proceed from one and some from the other, will be manifest to any who will observe the two following very supposable cases:—One man rushes upon certain ruin for the gratification of a present desire; nobody will call the principle of this action self-love. Suppose another man to go through some laborious work, upon promise of a great reward, without any distinct knowledge what the reward would be; this course of action cannot be ascribed to any particular passion. The former of these actions is plainly to be imputed to some particular passion or affection, the latter as plainly to the general affection or principle of self-love. That there are some particular pursuits or actions concerning which we cannot determine how far they are owing to one, and how far to the other, proceeds from this, that the two principles are frequently mixed together, and run into each other. The distinction is further explained in the eleventh sermon.
