in Himself, who gave Exiftence to the Universe, and fo cannot be fuppofed to want that which he communicated, without diminishing from the Plenitude of his own Power and Happiness. The Philofophers before-mentioned have indeed done all that in them lay to invalidate this Argument; for, placing the Gods in a State of the most elevated Blessedness, they defcribe them as selfish as we poor miferable Mortals can be, and fhut them out from all Concern for Mankind, upon the fcore of their having no Need of us. But if He that fitteth in the Heavens wants not us, we ftand in continual need of Him; and, furely, next to the Survey of the immenfe Treasures of his own Mind, the moft exalted Pleasure he receives is from beholding Millions of Creatures, lately drawn out of the Gulph of Nonexistence, rejoicing in the various Degrees of Being and Happiness imparted to them. And as this is the true, the glorious Character of the Deity, fo in forming a reasonable Creature he would not, if poffible, fuffer his Image to pafs out of his Hands unadorned with a Refemblance of Himself in this most lovely Part of his Nature. For what Com

placency

placency could a Mind, whofe Love is as unbounded as his Knowledge, have in a Work fo unlike Himfelf? a Creature that should be capable of knowing and converfing with a vaft Circle of Objects, and love none but Himself? What Proportion would there be between the Head and the Heart of fuch a Creature, its Affections, and its Understanding? Or could a Society of fuch Creatures, with no other bottom but Self-love on which to maintain a Commerce, ever flourish? Reason, 'tis certain, would oblige every Man to pursue the general Happiness, as the Means to procure and establish his own; and yet if, befides this Confideration, there were not a natural Instinct, prompting Men to defire the Welfare and Satisfaction of others, Self-love, in Defiance of the Admonitions of Reafon, would quickly run all things into a State of War and Confufion. As nearly interested as the Soul is in the Fate of the Body, our provident Creator faw it neceffary, by the conftant Returns of Hunger and Thirst, those importunate Appetites, to put it in mind of its Charge; knowing, that if we fhould eat and drink no oftner than cold abstracted Speculation fhould

fhould put us upon thefe: Exercifes, and then leave it to Reafon to prescribe the Quantity, we fhould faon refine our felves out of this bodily Life. And, indeed, 'tis obvious to remark, that we follow nothing heartily, unless carried to it by Inclinations which anticipate aur Reason, and, likea Biafs, draw the Mind ftrongly towards it. Im orden, therefore, to eftablish a perpetual Intercourfe of Benefits among Mankind, their Maker would not fail to give them this generous Prepoffeffion of Benevolence, if,. as I have faids it were poffible. And from whence can we go about to argue its Impoffibility? Is it inconfiftent with Self-love? Are their Motions. contrary? No more than the diurnal Rotation of the Earth is opposed to its Annual: or its Motion round its own Center, which may be improved, as an Illuftration of Self-love, to that which whirls it about the common Center of the World, anfwering to univerfal Benevolence. Is the force of Self-love abated, or is Intereft prejudiced by Benevolence? So far from it, that Benevolence, though a diftinct Principle, is extreamly ferviceable to Self-love, and then doth most Service when 'tis least designed.

BUT

Did Pi

BUT to defcend from Reason to Matter of Fact; the Pity which arifes on fight of Perfons in Diftrefs, and the Satisfaction of Mind which is the Con fequence of having removed them into a happier State, are inftead of a thou fand. Arguments to prove fuch a thing as a difinterested Benevolence. ty proceed from a Reflection we make upon our liableness to the fame ill Accidents we fee befall others, it were nothing to the present. Purpose; but, this is affigning an artificial Caufe of a natural Paflion, and can by no Means be admitted as a tolerable Account of it, becaufe: Children and Perfons molt thoughtless about their own Condition, and incapable of entering into the Profpects of Futurity, feel the most violent touches of Compaffion. And then as to that charming Delight which immediately follows the giving Joy to another, or relieving his Sorrow, and is, when the Objects are numerous, and the Kindness of Importance, really inexpreffible, what can this be owing to but Conscioufnefs of a Man's having done fomething Praife-worthy, and expreffive of a great Soul? Whereas, if in all this he only facrificed to Vanity

and

and Self-love, as there would be nothing brave in Actions that make the most fhining Appearance, fo Nature would not have rewarded them with this divine Pleasure; nor could the Commendations, which a Perfon receives for Benefits done upon felfifh Views, be at all more fatisfactory, than when he is applauded for what he doth without Defign; because in both Cafes the Ends of Self-love are equally answered. The Confcience of approving ones felf a Benefactor to Mankind is the nobleft Recompence for being fo; doubtless it is, and the moft Interested cannot pro-. pofe any thing fo much to their own Advantage, notwithstanding which, the Inclination is nevertheless unfelfifh. The Pleasure which attends the Gratification of our Hunger and Thirft, is not the Cause of these Appetites; they are previous to any fuch Prospect; and so likewife is the Defire of doing Good; with this Difference, that being feated in the intellectual Part, this laft, though antecedent to Reafon, may yet be improved and regulated by it, and, I will add, is no otherwise a Virtue than as it is fo. Thus have I contended for the Dignity of that Nature I have the Honour

to