The general mistake, that there is some greater inconsistence between endeavouring to promote the good of another and self-interest, than between self-interest and pursuing anything else, seems, as hath already been hinted, to arise from our notions of property, and to be carried on by this property’s being supposed to be itself our happiness or good. People are so very much taken up with this one subject, that they seem from it to have formed a general way of thinking, which they apply to other things that they have nothing to do with. Hence in a confused and slight way it might well be taken for granted that another’s having no interest in an affection (i.e., his good not being the object of it) renders, as one may speak, the proprietor’s interest in it greater; and that if another had an interest in it this would render his less, or occasion that such affection could not be so friendly to self-love, or conducive to private good, as an affection or pursuit which has not a regard to the good of another. This, I say, might be taken for granted, whilst it was not attended to, that the object of every particular affection is equally somewhat external to ourselves, and whether it be the good of another person, or whether it be any other external thing, makes no alteration with regard to its being one’s own affection, and the gratification of it one’s own private enjoyment. And so far as it is taken for granted that barely having the means and materials of enjoyment is what constitutes interest and happiness; that our interest or good consists in possessions themselves, in having the property of riches, houses, lands, gardens, not in the enjoyment of them; so far it will even more strongly be taken for granted, in the way already explained, that an affection’s conducing to the good of another must even necessarily occasion it to conduce less to private good, if not to be positively detrimental to it. For, if property and happiness are one and the same thing, as by increasing the property of another you lessen your own property, so by promoting the happiness of another you must lessen your own happiness. But whatever occasioned the mistake, I hope it has been fully proved to be one, as it has been proved, that there is no peculiar rivalship or competition between self-love and benevolence: that as there may be a competition between these two, so there many also between any particular affection whatever and self-love; that every particular affection, benevolence among the rest, is subservient to self-love by being the instrument of private enjoyment; and that in one respect benevolence contributes more to private interest, i.e., enjoyment or satisfaction, than any other of the particular common affections, as it is in a degree its own gratification.
And to all these things may be added that religion, from whence arises our strongest obligation to benevolence, is so far from disowning the principle of self-love, that it often addresses itself to that very principle, and always to the mind in that state when reason presides, and there can no access be had to the understanding, but by convincing men that the course of life we would persuade them to is not contrary to their interest. It may be allowed, without any prejudice to the cause of virtue and religion, that our ideas of happiness and misery are of all our ideas the nearest and most important to us; that they will, nay, if you please, that they ought to prevail over those of order, and beauty, and harmony, and proportion, if there should ever be, as it is impossible there ever should be, any inconsistence between them, though these last, too, as expressing the fitness of actions, are real as truth itself. Let it be allowed, though virtue or moral rectitude does indeed consist in affection to and pursuit of what is right and good, as such, yet, that when we sit down in a cool hour, we can neither justify to ourselves this or any other pursuit, till we are convinced that it will be for our happiness, or at least not contrary to it.
Common reason and humanity will have some influence upon mankind, whatever becomes of speculations; but, so far as the interests of virtue depend upon the theory of it being secured from open scorn, so far its very being in the world depends upon its appearing to have no contrariety to private interest and self-love. The foregoing observations, therefore, it is hoped, may have gained a little ground in favour of the precept before us, the particular explanation of which shall be the subject of the next discourse.
I will conclude at present with observing the peculiar obligation which we are under to virtue and religion, as enforced in the verses following the text, in the epistle for the day, from our Saviour’s coming into the world. The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armour of light, &c. The meaning and force of which exhortation is, that Christianity lays us under new obligations to a good life, as by it the will of God is more clearly revealed, and as it affords additional motives to the practice of it, over and above those which arise out of the nature of virtue and vice, I might add, as our Saviour has set us a perfect example of goodness in our own nature. Now love and charity is plainly the thing in which He hath placed His religion; in which, therefore, as we have any pretence to the name of Christians, we must place ours. He hath at once enjoined it upon us by way of command with peculiar force, and by His example, as having undertaken the work of our salvation out of pure love and goodwill to mankind. The endeavour to set home this example upon our minds is a very proper employment of this season, which is bringing on the festival of His birth, which as it may teach us many excellent lessons of humility, resignation, and obedience to the will of God, so there is none it recommends with greater authority, force, and advantage than this love and charity, since it was for us men, and for our salvation, that He came down from heaven, and was incarnate, and was made man, that He might teach us our duty, and more especially that He might enforce the practice of it, reform mankind, and finally bring us to that eternal salvation, of which He is the Author to all those that obey Him.
SERMON XII. UPON THE LOVE OF OUR NEIGHBOUR.
Rom. xiii. 9.
And if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
Having already removed the prejudices against public spirit, or the love of our neighbour, on the side of private interest and self-love, I proceed to the particular explanation of the precept before us, by showing, Who is our neighbour: In what sense we are required to love him as ourselves; The influence such love would have upon our behaviour in life; and lastly, How this commandment comprehends in it all others.
I. The objects and due extent of this affection will be understood by attending to the nature of it, and to the nature and circumstances of mankind in this world. The love of our neighbour is the same with charity, benevolence, or goodwill: it is an affection to the good and happiness of our fellow-creatures. This implies in it a disposition to produce happiness, and this is the simple notion of goodness, which appears so amiable wherever we meet with it. From hence it is easy to see that the perfection of goodness consists in love to the whole universe. This is the perfection of Almighty God.
But as man is so much limited in his capacity, as so small a part of the Creation comes under his notice and influence, and as we are not used to consider things in so general a way, it is not to be thought of that the universe should be the object of benevolence to such creatures as we are. Thus in that precept of our Saviour, Be ye perfect, even as your Father, which is in heaven, is perfect, [26] the perfection of the divine goodness is proposed to our imitation as it is promiscuous, and extends to the evil as well as the good; not as it is absolutely universal, imitation of it in this respect being plainly beyond us. The object is too vast. For this reason moral writers also have substituted a less general object for our benevolence, mankind. But this likewise is an object too general, and very much out of our view. Therefore persons more practical have, instead of mankind, put our country, and made the principle of virtue, of human virtue, to consist in the entire uniform love of our country: and this is what we call a public spirit, which in men of public stations is the character of a patriot. But this is speaking to the upper part of the world. Kingdoms and governments are large, and the sphere of action of far the greatest part of mankind is much narrower than the government they live under: or however, common men do not consider their actions as affecting the whole community of which they are members. There plainly is wanting a less general and nearer object of benevolence for the bulk of men than that of their country. Therefore the Scripture, not being a book of theory and speculation, but a plain rule of life for mankind, has with the utmost possible propriety put the principle of virtue upon the love of our neighbour, which is that part of the universe, that part of mankind, that part of our country, which comes under our immediate notice, acquaintance, and influence, and with which we have to do.
This is plainly the true account or reason why our Saviour places the principle of virtue in the love of our neighbour, and the account itself shows who are comprehended under that relation.