Now where is the difficulty in conceiving, that this may likewise be the case with benevolence and friendship, and that, from the original frame of our temper, we may feel a desire of another’s happiness or good, which, by means of that affection, becomes our own good, and is afterwards pursued, from the combined motives of benevolence and self-enjoyments?  Who sees not that vengeance, from the force alone of passion, may be so eagerly pursued, as to make us knowingly neglect every consideration of ease, interest, or safety; and, like some vindictive animals, infuse our very souls into the wounds we give an enemy; [Footnote:  Animasque in vulnere ponunt.  VIRG, Dum alteri noceat, sui negligens says Seneca of Anger.  De Ira, I. i.] and what a malignant philosophy must it be, that will not allow to humanity and friendship the same privileges which are undisputably granted to the darker passions of enmity and resentment; such a philosophy is more like a satyr than a true delineation or description of human nature; and may be a good foundation for paradoxical wit and raillery, but is a very bad one for any serious argument or reasoning.

APPENDIX III.

Some farther considerations with regard to justice.

The intention of this Appendix is to give some more particular explication of the origin and nature of Justice, and to mark some differences between it and the other virtues.

The social virtues of humanity and benevolence exert their influence immediately by a direct tendency or instinct, which chiefly keeps in view the simple object, moving the affections, and comprehends not any scheme or system, nor the consequences resulting from the concurrence, imitation, or example of others.  A parent flies to the relief of his child; transported by that natural sympathy which actuates him, and which affords no leisure to reflect on the sentiments or conduct of the rest of mankind in like circumstances.  A generous man cheerfully embraces an opportunity of serving his friend; because he then feels himself under the dominion of the beneficent affections, nor is he concerned whether any other person in the universe were ever before actuated by such noble motives, or will ever afterwards prove their influence.  In all these cases the social passions have in view a single individual object, and pursue the safety or happiness alone of the person loved and esteemed.  With this they are satisfied:  in this they acquiesce.  And as the good, resulting from their benign influence, is in itself complete and entire, it also excites the moral sentiment of approbation, without any reflection on farther consequences, and without any more enlarged views of the concurrence or imitation of the other members of society.  On the contrary, were the generous friend or disinterested patriot to stand alone in the practice of beneficence, this would rather inhance his value in our eyes, and join the praise of rarity and novelty to his other more exalted merits.