in general, from benevolence, upon the occasion of natural relation, acquaintance, protection, dependence; each of these being distinct cements of society. And, therefore, to have no restraint from, nor regard to others in our behaviour, is the speculative absurdity of considering ourselves as single and independent, as having nothing in our nature which has respect to our fellow-creatures, reduced to action and practice. And this is the same absurdity, as to suppose a hand, or any part, to have no natural respect to any other, or to the whole body.
But allowing all this, it may be asked, "Has not man dispositions and principles within, which lead him to do evil to others, as well as to do good? whence come the many miseries else, which men are the authors and instruments of to each other?" These questions, as far as they relate to the foregoing discourse, may be answered by asking, "Has not man also dispositions and principles within, which lead him to do evil to himself, as well as good? whence come the many miseries else, sickness, pain, and death, which men are the instruments and authors of to themselves?"
It may be thought more easy to answer one of these questions than the other, but the answer to both is really the same: that mankind have ungoverned passions which they will gratify at any rate, as well to the injury of others, as in contradiction to known private interest: but that as there is no such thing as self-hatred, so neither is there any such thing as ill-will in one man towards another, emulation and resentment being away: whereas there is plainly benevolence or good-will: there is no such thing as love of injustice, oppression, treachery, ingratitude; but only eager desires after such and such external goods; which, according to a very ancient observation, the most abandoned would choose to obtain by innocent means, if they were as easy, and as effectual to their end: that even emulation and resentment, by any one who will consider what these
