it, this would render his less, or occasion that such affection could not be so friendly to self-love, or conducive to private good, as an affection or pursuit which has not a regard to the good of another. This, I say, might be taken for granted, whilst it was not attended to, that the object of every particular affection is equally somewhat external to ourselves: and whether it be the good of another person, or whether it be any other external thing, makes no alteration with regard to its being one's own affection, and the gratification of it one's own private enjoyment. And so far as it is taken for granted, that barely having the means and materials of enjoyment is what constitutes interest and happiness; that our interest and good consists in possessions themselves, in having the property of riches, houses, lands, gardens, not in the enjoyment of them; so far it will even more strongly be taken for granted, in the way already explained, that an affection's conducing to the good of another, must even necessarily occasion it to conduce less to private good, if not to be positively detrimental to it. For, if property and happiness are one and the same thing, as by increasing the property of another, you lessen your own property, so by promoting the happiness of another, you must lessen your own happiness. But whatever occasioned the mistake, I hope it has been fully proved to be one; as it has been proved, that there is no peculiar rivalsliip or competition between self-love and benevolence; that as there may be a competition between these two, so there may also between any particular affection whatever and self-love; that every particular affection, benevolence among the rest, is subservient to self-love, by being the instrument of private enjoyment; and that in one respect benevolence contributes more to private interest, i.e., enjoyment or satisfaction, than any other of the particular common affections, as it is in a degree its own gratification.
And to all these things may be added, that religion, from whence arises our strongest obligation to benevolence, is so
