ed facts and actions for a great number of actions in the same
kind, in different circumstances, and respecting different objects, will
prove to a certainty what principles they do not, and to the greatest
probability what principles they do, proceed from: and, lastly, by the
testimony of mankind. Now that there is some degree of benevolence
amongst men may be as strongly and plainly proved in all these ways, as
it could possibly be proved, supposing there was this affection in our
nature. And should any one think fit to assert that resentment in the
mind of man was absolutely nothing but reasonable concern for our own
safety, the falsity of this, and what is the real nature of that passion,
could be shown in no other ways than those in which it may be shown that
there is such a thing in _some degree_ as real good-will in man towards
man. It is sufficient that the seeds of it be implanted in our nature by
God. There is, it is owned, much left for us to do upon our own heart
and temper; to cultivate, to improve, to call it forth, to exercise it in
a steady, uniform manner. This is our work: this is virtue and religion.

{2a} Hobbes, "Of Human Nature," c. ix. 7.

{3} Everybody 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 action