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

ANOTHER reason why these natural principles and affections are mistaken for true virtue, is, that in several respects they have the same effect, which true virtue tends to; especially in these two ways—

1. THE present state of the world is so ordered and constituted by the wisdom and goodness of its supreme ruler, that these natural principles for the most part tend to the good of the world of mankind. So do natural pity, gratitude, parental affection, &c. Herein they agree with the tendency of general benevolence, which seeks & tends to the general good. But this is no proof that these natural principles have the nature of true virtue. For self-love is a principle that is exceeding useful and necessary in the world of mankind. So are the natural appetites of hunger and thirst &c. But yet nobody will assert, that these have the nature of true virtue.

2. THESE principles have a like effect with true virtue in this respect, that they tend several ways to restrain vice, and prevent many acts of wickedness.—So, natural affection, love to our party, or to particular friends, tends to keep us from acts of injustice towards these persons; which would be real wickedness—Pity preserves from cruelty, which would be real and great moral evil.—Natural conscience tends to restrain sin in general, in the present state of the world.—But neither can this prove these principles themselves to be of the nature of true virtue. For so is this present state of mankind ordered by a merciful ⟨p. 183⟩God, that men's self-love does in innumerable respects restrain from acts of true wickedness; and not only so, but puts men upon seeking true virtue: yet is not itself true virtue, but is the source of all the wickedness that is in the world.