But now this principle (so natural and useful), when it is not checked by others, but is suffered to take the lead and predominate on all occasions, undisciplined and uncontrolled, easily grows into a very offensive and hurtful quality: offensive, because it is now exerted to the humiliation of every other, who is actuated by the same principle; and hurtful, because, in this undue degree, it counteracts the very purpose, the good of human society, for which it was designed.
This quality we know by the name of Pride. The other moderate degree of self-esteem, which is allowable and virtuous, seems not (I suppose, from its rare appearance under that form) to have acquired in our language a distinct name.
To Pride, then, the pernicious and too common issue of self-love, it became necessary, that some other principle should be opposed. And such a principle, as is proper to correct the malignity of pride, we find in that philanthropy, which, by an instinct of the same common nature, disposeth us to consult the happiness, and to conciliate to ourselves the good will and affection, of mankind. This benevolent movement of the mind is, further, quickened by the mutual interest all men have in the exercise of it. For Pride is disarmed by submission; and, by receding from our own pretensions, we take the most likely way to moderate those of other men. Thus, the generous affections are kept in play; reciprocal civilities are maintained; and, by the habit of each preferring other, which prudence would advise, if instinct did not inspire, the peace of society is preserved, its joy encreased, and even our vanity, so far as it is a just and natural affection, gratified and indulged.
The reason of the Apostolic precept is, then, laid deep in the constitution of human nature; which is so wonderfully formed, that its perfection requires the reconciliation of contrary qualities; and its happiness results from making benevolence itself subservient to self-love.
2. If, from the philosophic consideration of man, we turn to the genius of the Gospel, we shall there find this conclusion of natural reason strengthened and confirmed by evangelical motives.
Benevolence, which, in the Gospel, takes the name of Charity, hath a larger range in this new dispensation, than in that of nature. The doctrine, and still more the example, of Jesus, extends the duty of humility and self-denial; requires us to make ampler sacrifices of self-love, and to give higher demonstrations of good-will to others, than mere reason could well demand or enforce. He, that was so far from seeking his own, that he emptied himself of all his glory, and stooped from heaven to earth, for the sake of man, hath a right to expect, from his followers, a more than ordinary effort to conform to so divine a precedent, a peculiar attention to the mutual benefits and concerns of each other. It is but little that we keep within some decent bounds our aspiring tempers and inclinations: we are now to subject ourselves to our Christian brethren; to renounce even our innocent and lawful pretensions; and to forego every natural gratification, when the purposes of Christian Charity call us to this arduous task.
For the Gospel, it is to be observed, has taken us out of the loose and general relation of men, and has bound us together in the closer and more endearing tie of Brethren: it exalts the good-will, we were obliged to bear to the species, into the affection, which consanguinity inspires for the individuals of a private family. The Apostle, therefore, in the words preceding the text, bids us—be kindly affectioned one to another with BROTHERLY LOVE—not, with the love, that unites one man with another[72], which is the highest pretension of mere morality; but with the love, that knits together natural brethren[73], which is the proper boast and character of evangelical love. The words of the original have a peculiar energy[74]. They express that instinctive warmth of affection, which nature puts into our hearts for our nearest kindred, such as communicate with us by the participation of one common blood.
So that the same compliances, we should make with their inclinations, the same preference, we should give to their humour and interest above our own, should now be extended and exercised towards all Christians; and that principle of an ardent affection, by which we are led to make the most chearful condescensions to our natural brother, should work in us the same generous consideration of our spiritual brother, for whom Christ died.
Having explained the nature of this duty, and the grounds, both in reason and religion, on which it rests, it now remains,
III. To provide for the RIGHT APPLICATION of it in practice. And here, in truth, the whole difficulty lies.