Human Nature and Other Sermons | Page 7

faculty is now mentioned merely as another part in the inward frame of man, pointing out to us in some degree what we are intended for, and as what will naturally and of course have some influence. The particular place assigned to it by nature, what authority it has, and how great influence it ought to have, shall be hereafter considered.
From this comparison of benevolence and self-love, of our public and private affections, of the courses of life they lead to, and of the principle of reflection or conscience as respecting each of them, it is as manifest that WE WERE MADE FOR SOCIETY, AND TO PROMOTE THE HAPPINESS OF IT, AS THAT WE WERE INTENDED to TAKE CARE OF OUR OWN LIFE AND HEALTH AND PRIVATE GOOD.
And from this whole review must be given a different draught of human nature from what we are often presented with. Mankind are by nature so closely united, there is such a correspondence between the inward sensations of one man and those of another, that disgrace is as much avoided as bodily pain, and to be the object of esteem and love as much desired as any external goods; and in many particular cases persons are carried on to do good to others, as the end their affection tends to and rests in; and manifest that they find real satisfaction and enjoyment in this course of behaviour. There is such a natural principle of attraction in man towards man that having trod the same tract of land, having breathed in the same climate, barely having been born in the same artificial district or division, becomes the occasion of contracting acquaintances and familiarities many years after; for anything may serve the purpose. Thus relations merely nominal are sought and invented, not by governors, but by the lowest of the people, which are found sufficient to hold mankind together in little fraternities and copartnerships: weak ties indeed, and what may afford fund enough for ridicule, if they are absurdly considered as the real principles of that union: but they are in truth merely the occasions, as anything may be of anything, upon which our nature carries us on according to its own previous bent and bias; which occasions therefore would be nothing at all were there not this prior disposition and bias of nature. Men are so much one body that in a peculiar manner they feel for each other shame, sudden danger, resentment, honour, prosperity, distress; one or another, or all of these, from the social nature 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, no 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, so 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 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 passions really are in nature, {5} will be found nothing to the purpose of this objection; and that the principles and passions in the mind of man, which are distinct both from self- love and benevolence, primarily and most directly lead