Thirdly, if the words as thyself were to be understood of an equality of affection, it would not be attended with those consequences which perhaps may be thought to follow from it. Suppose a person to have the same settled regard to others as to himself; that in every deliberate scheme or pursuit he took their interest into the account in the same degree as his own, so far as an equality of affection would produce this: yet he would, in fact, and ought to be, much more taken up and employed about himself, and his own concerns, than about others, and their interests. For, besides the one common affection toward himself and his neighbour he would have several other particular affections, passions, appetites, which he could not possibly feel in common both for himself and others. Now these sensations themselves very much employ us, and have perhaps as great influence as self-love. So far indeed as self-love, and cool reflection upon what is for our interest, would set us on work to gain a supply of our own several wants, so far the love of our neighbour would make us do the same for him: but the degree in which we are put upon seeking and making use of the means of gratification, by the feeling of those affections, appetites, and passions, must necessarily be peculiar to ourselves.
That there are particular passions (suppose shame, resentment) which men seem to have, and feel in common, both for themselves and others, makes no alteration in respect to those passions and appetites which cannot possibly be thus felt in common. From hence (and perhaps more things of the like kind might be mentioned) it follows, that though there were an equality of affection to both, yet regards to ourselves would be more prevalent than attention to the concerns of others.
And from moral considerations it ought to be so, supposing still the equality of affection commanded, because we are in a peculiar manner, as I may speak, intrusted with ourselves, and therefore care of our own interests, as well as of our conduct, particularly belongs to us.
To these things must be added, that moral obligations can extend no further than to natural possibilities. Now we have a perception of our own interests, like consciousness of our own existence, which we always carry about with us, and which, in its continuation, kind, and degree, seems impossible to be felt in respect to the interests of others.
From all these things it fully appears that though we were to love our neighbour in the same degree as we love ourselves, so far as this is possible, yet the care of ourselves, of the individual, would not be neglected, the apprehended danger of which seems to be the only objection against understanding the precept in this strict sense.
III. The general temper of mind which the due love of our neighbour would form us to, and the influence it would have upon our behaviour in life, is now to be considered.
The temper and behaviour of charity is explained at large in that known passage of St. Paul: [27] Charity suffereth long, and is kind; charity envieth not, doth not behave itself unseemly, seeketh not her own, thinketh no evil, beareth all things, believeth all things, hopeth all things. As to the meaning of the expressions, seeketh not her own, thinketh no evil, believeth all things; however those expressions may be explained away, this meekness, and in some degree easiness of temper, readiness to forego our right for the sake of peace, as well as in the way of compassion, freedom from mistrust, and disposition to believe well of our neighbour, this general temper, I say, accompanies, and is plainly the effect of love and goodwill. And, though such is the world in which we live, that experience and knowledge of it not only may, but must beget, in as greater regard to ourselves, and doubtfulness of the characters of others, than is natural to mankind, yet these ought not to be carried further than the nature and course of things make necessary. It is still true, even in the present state of things, bad as it is, that a real good man had rather be deceived than be suspicious; had rather forego his known right, than run the venture of doing even a hard thing. This is the general temper of that charity, of which the apostle asserts, that if he had it not, giving his body to be burned would avail him nothing; and which he says shall never fail.
The happy influence of this temper extends to every different relation and circumstance in human life. It plainly renders a man better, more to be desired, as to all the respects and relations we can stand in to each other. The benevolent man is disposed to make use of all external advantages in such a manner as shall contribute to the good of others, as well as to his own satisfaction. His own satisfaction consists in this. He will be easy and kind to his dependents, compassionate to the poor and distressed, friendly to all with whom he has to do. This includes the good neighbour, parent, master, magistrate: and such a behaviour would plainly make dependence, inferiority, and even servitude easy. So that a good or charitable man of superior rank in wisdom, fortune, authority, is a common blessing to the place he lives in: happiness grows under his influence. This good principle in inferiors would discover itself in paying respect, gratitude, obedience, as due. It were therefore, methinks, one just way of trying one’s own character to ask ourselves, am I in reality a better master or servant, a better friend, a better neighbour, than such and such persons, whom, perhaps, I may think not to deserve the character of virtue and religion so much as myself?
And as to the spirit of party, which unhappily prevails amongst mankind, whatever are the distinctions which serve for a supply to it, some or other of which have obtained in all ages and countries, one who is thus friendly to his kind will immediately make due allowances for it, as what cannot but be amongst such creatures as men, in such a world as this. And as wrath and fury and overbearing upon these occasions proceed, as I may speak, from men’s feeling only on their own side, so a common feeling, for others as well as for ourselves, would render us sensible to this truth, which it is strange can have so little influence, that we ourselves differ from others, just as much as they do from us. I put the matter in this way, because it can scarce be expected that the generality of men should see that those things which are made the occasions of dissension and fomenting the party-spirit are really nothing at all: but it may be expected from all people, how much soever they are in earnest about their respective peculiarities, that humanity and common goodwill to their fellow-creatures should moderate and restrain that wretched spirit.
This good temper of charity likewise would prevent strife and enmity arising from other occasions: it would prevent our giving just cause of offence, and our taking it without cause. And in cases of real injury, a good man will make all the allowances which are to be made, and, without any attempts of retaliation, he will only consult his own and other men’s security for the future against injustice and wrong.