Two dissertations, I. Concerning the end for which God created the world. II. The…

and may reasonably infer something of the greatness of the misery, that would arise under a sense of universal abhorrence, in a great view of intelligent Being in general, or in a clear view of the Deity, as incomprehensibly and immensely great, so that all other Beings, are as nothing and vanity,—together with a sense of his immediate continual presence, and an infinite concern with him and dependence upon him,—and living constantly in the midst of most clear and strong evidences and manifestations of his hatred and contempt and wrath.

BUT to return,—These things may be sufficient to explain what I mean by private interest; in regard to which, self-love, most properly so called, is immediately exercised.

AND here I would observe, that if we take self-love in this sense, so love to some others may truly be the effect of self-love; i. e. according to the common method and order, which is maintained in the laws of nature. For no created thing has power to produce an effect any otherwise than by virtue of the laws of nature. Thus, that a man should love those that are of his party, when there are different parties contending one with another; and that are warmly engaged on his side, and promote his interest,— ⟨p. 149⟩this is the natural consequence of a private self-love. Indeed there is no metaphysical necessity, in the nature of things, that because a man loves himself, and regards his own interest, he therefore should love those that love him, and promote his interest; i. e. to suppose it to be otherwise, implies no contradiction. It will not follow from any absolute metaphysical necessity, that because bodies have solidity, cohesion, and gravitation towards the centre of the earth, therefore a weight suspended on the beam of a balance should have greater power to counter-balance a weight on the other side, when at a distance from the fulcrum, than when it is near. It implies no contradiction, that it should be otherwise: but only as it contradicts that beautiful proportion and harmony, which the author of nature observes in the laws of nature he has established. Neither is there any absolute necessity, the contrary implying a contradiction, that because there is an internal mutual attraction of the parts of the earth, or any other sphere, whereby the whole becomes one solid coherent body, therefore other bodies that are around it, should also be attracted by it, and those that are nearest, be attracted most. But according to the order and proportion generally observed in the laws of nature, one of these effects is connected with the other, so that it is justly looked upon as the same power of attraction in the globe of the earth, which draws bodies about the earth towards its centre, with that which attracts the parts of the earth themselves one to another; only exerted under different circumstances. By a like order of nature, a man's love to those that love him, is no more than a certain expression or effect of self-love. No other principle is needful in order to the effect, if nothing intervenes to counter-veil the natural tendency of self-love.