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

FOR, if that moral sense which is exercised in anger, were that which arose from a benevolent temper of heart, being no other than a sense or relish of the beauty of benevolence, one would think, a disposition to anger should increase, at least in some proportion, as a man had more of a sweet, benign, and benevolent temper: which seems something disagreeable to reason, as well as contrary to experience, which shows that the less men have of benevolence, and the more they have of a contrary temper, the more are they disposed to anger and deep resentment of injuries.

FOR, if that moral sense which is exercised in anger, were that which arose from a benevolent temper of heart, being no other than a sense or relish of the beauty of benevolence, one would think, a disposition to anger should increase, at least in some proportion, as a man had more of a sweet, benign, and benevolent temper: which seems something disagreable to reason, as well as contrary to experience, which shews that the less men have of benevolence, and the more they have of a contrary temper, the more are they disposed to anger and deep resentment of injuries.

AND though gratitude be that which many speak of as a certain noble principle of virtue, which God has implanted in the hearts of all mankind; and though it be true, there is a gratitude, that is truly virtuous, and the want of gratitude, or an ungrateful temper, is truly vicious, and argues an abominable depravity of heart (as I may have particular occasion to show afterwards) yet I think, what has been observed, may serve to convince such as impartially consider it, not only that not all anger, or hating those which hate us, but also that not all gratitude, or loving those which love us, arises from a truly virtuous benevolence of heart.

AND though gratitude be that which many speak of as a certain noble principle of virtue, which God has implanted in the hearts of all mankind; and though it be true, there is a gratitude, that is truly virtuous, and the want of gratitude, or an ungrateful temper, is truly vicious, and argues an abominable depravity of heart (as I may have particular occasion to shew afterwards) yet I think, what has been observed, may serve to convince such as impartially consider it, not only that not all anger, or hating those which hate us, but also that not all gratitude, or loving those which love us, arises from a truly virtuous benevolence of heart.