Romans xiii. 9.
And if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
It is commonly observed that there is a disposition in men to complain of the viciousness and corruption of the age in which they live as greater than that of former ones; which is usually followed with this further observation, that mankind has been in that respect much the same in all times. Now, not to determine whether this last be not contradicted by the accounts of history; thus much can scarce be doubted, that vice and folly takes different turns, and some particular kinds of it are more open and avowed in some ages than in others; and, I suppose, it may be spoken of as very much the distinction of the present to profess a contracted spirit, and greater regards to self-interest, than appears to have been done formerly. Upon this account it seems worth while to inquire whether private interest is likely to be promoted in proportion to the degree in which self-love engrosses us, and prevails over all other principles; or whether the contracted affection may not possibly be so prevalent as to disappoint itself, and even contradict its own and private good.
And since, further, there is generally thought to be some peculiar kind of contrariety between self-love and the love of our neighbour, between the pursuit of public and of private good; insomuch that when you are recommending one of these, you are supposed to be speaking against the other; and from hence arises a secret prejudice against, and frequently open scorn of, all talk of public spirit and real good-will to our fellow-creatures; it will be necessary to inquire what respect benevolence hath to self-love, and the pursuit of private interest to the pursuit of public: or whether there be anything of that peculiar inconsistence and contrariety between them over and above what there is between self-love and other passions and particular affections, and their respective pursuits.
These inquiries, it is hoped, may be favourably attended to; for there shall be all possible concessions made to the favourite passion, which hath so much allowed to it, and whose cause is so universally pleaded: it shall be treated with the utmost tenderness and concern for its interests.
In order to do this, as well as to determine the forementioned questions, it will be necessary to consider the nature, the object, and end of that self-love, as distinguished from other principles or affections in the mind, and their respective objects.
Every man hath a general desire of his own happiness; and likewise a variety of particular affections, passions, and appetites to particular external objects. The former proceeds from, or is, self-love; and seems inseparable from all sensible creatures, who can reflect upon themselves and their own interest or happiness so as to have that interest an object to their minds; what is to be said of the latter is, that they proceed from or together make up that particular nature, according to which man is made. The object the former pursues is somewhat internal—our own happiness, enjoyment, satisfaction; whether we have, or have not, a distinct particular perception what it is, or wherein it consists: the objects of the latter are this or that particular external thing, which the affections tend towards, and of which it hath always a particular idea or perception. The principle we call self-love never seeks anything external for the sake of the thing, but only as a means of happiness or good: particular affections rest in the external things themselves. One belongs to man as a reasonable creature reflecting upon his own interest or happiness. The other, though quite distinct from reason, are as much a part of human nature.
That all particular appetites and passions are towards external things themselves, distinct from the pleasure arising from them, is manifested from hence; that there could not be this pleasure, were it not for that prior suitableness between the object and the passion: there could be no enjoyment or delight from one thing more than another, from eating food more than from swallowing a stone, if there were not an affection or appetite to one thing more than another.
Every particular affection, even the love of our neighbour, is as really our own affection as self-love; and the pleasure arising from its gratification is as much my own pleasure as the pleasure self-love would have from knowing I myself should be happy some time hence would be my own pleasure. And if, because every particular affection is a man’s own, and the pleasure arising from its gratification his own pleasure, or pleasure to himself, such particular affection must be called self-love; according to this way of speaking, no creature whatever can possibly act but merely from self-love; and every action and every affection whatever is to be resolved up into this one principle. But then this is not the language of mankind; or if it were, we should want words to express the difference between the principle of an action, proceeding from cool consideration that it will be to my own advantage; and an action, suppose of revenge or of friendship, by which a man runs upon certain ruin, to do evil or good to another. It is manifest the principles of these actions are totally different, and so want different words to be distinguished by; all that they agree in is that they both proceed from, and are done to gratify, an inclination in a man’s self. But the principle or inclination in one case is self-love; in the other, hatred or love of another. There is then a distinction between the cool principle of self-love, or general desire of our own happiness, as one part of our nature, and one principle of action; and the particular affections towards particular external objects, as another part of our nature, and another principle of action. How much soever therefore is to be allowed to self-love, yet it cannot be allowed to be the whole of our inward constitution; because, you see, there are other parts or principles which come into it.
Further, private happiness or good is all which self-love can make us desire, or be concerned about: in having this consists its gratification: it is an affection to ourselves; a regard to our own interest, happiness, and private good: and in the proportion a man hath this, he is interested, or a lover of himself. Let this be kept in mind; because there is commonly, as I shall presently have occasion to observe, another sense put upon these words. On the other hand, particular affections tend towards particular external things: these are their objects: having these is their end: in this consists their gratification: no matter whether it be, or be not, upon the whole, our interest or happiness. An action done from the former of these principles is called an interested action. An action proceeding from any of the latter has its denomination of passionate, ambitious, friendly, revengeful, or any other, from the particular appetite or affection from which it proceeds. Thus self-love as one part of human nature, and the several particular principles as the other part, are, themselves, their objects and ends, stated and shown.
From hence it will be easy to see how far, and in what ways, each of these can contribute and be subservient to the private good of the individual. Happiness does not consist in self-love. The desire of happiness is no more the thing itself than the desire of riches is the possession or enjoyment of them. People might love themselves with the most entire and unbounded affection, and yet be extremely miserable. Neither can self-love any way help them out, but by setting them on work to get rid of the causes of their misery, to gain or make use of those objects which are by nature adapted to afford satisfaction. Happiness or satisfaction consists only in the enjoyment of those objects which are by nature suited to our several particular appetites, passions, and affections. So that if self-love wholly engrosses us, and leaves no room for any other principle, there can be absolutely no such thing at all as happiness or enjoyment of any kind whatever; since happiness consists in the gratification of particular passions, which supposes the having of them. Self-love then does not constitute this or that to be our interest or good; but, our interest or good being constituted by nature and supposed, self-love only puts us upon obtaining and securing it. Therefore, if it be possible that self-love may prevail and exert itself in a degree or manner which is not subservient to this end; then it will not follow that our interest will be promoted in proportion to the degree in which that principle engrosses us, and prevails over others. Nay, further, the private and contracted affection, when it is not subservient to this end, private good may, for anything that appears, have a direct contrary tendency and effect. And if we will consider the matter, we shall see that it often really has. Disengagement is absolutely necessary to enjoyment; and a person may have so steady and fixed an eye upon his own interest, whatever he places it in, as may hinder him from attending to many gratifications within his reach, which others have their minds free and open to. Over-fondness for a child is not generally thought to be for its advantage; and, if there be any guess to be made from appearances, surely that character we call selfish is not the most promising for happiness. Such a temper may plainly be, and exert itself in a degree and manner which may give unnecessary and useless solicitude and anxiety, in a degree and manner which may prevent obtaining the means and materials of enjoyment, as well as the making use of them. Immoderate self-love does very ill consult its own interest: and, how much soever a paradox it may appear, it is certainly true that even from self-love we should endeavour to get over all inordinate regard to and consideration of ourselves. Every one of our passions and affections hath its natural stint and bound, which may easily be exceeded; whereas our enjoyments can possibly be but in a determinate measure and degree. Therefore such excess of the affection, since it cannot procure any enjoyment, must in all cases be useless; but is generally attended with inconveniences, and often is downright pain and misery. This holds as much with regard to self-love as to all other affections. The natural degree of it, so far as it sets us on work to gain and make use of the materials of satisfaction, may be to our real advantage; but beyond or besides this, it is in several respects an inconvenience and disadvantage. Thus it appears that private interest is so far from being likely to be promoted in proportion to the degree in which self-love engrosses us, and prevails over all other principles, that the contracted affection may be so prevalent as to disappoint itself, and even contradict its own and private good.
“But who, except the most sordidly covetous, ever thought there was any rivalship between the love of greatness, honour, power, or between sensual appetites and self-love? No, there is a perfect harmony between them. It is by means of these particular appetites and affections that self-love is gratified in enjoyment, happiness, and satisfaction. The competition and rivalship is between self-love and the love of our neighbour: that affection which leads us out of ourselves, makes us regardless of our own interest, and substitute that of another in its stead.” Whether, then, there be any peculiar competition and contrariety in this case shall now be considered.
Self-love and interestedness was stated to consist in or be an affection to ourselves, a regard to our own private good: it is therefore distinct from benevolence, which is an affection to the good of our fellow-creatures. But that benevolence is distinct from, that is, not the same thing with self-love, is no reason for its being looked upon with any peculiar suspicion; because every principle whatever, by means of which self-love is gratified, is distinct from it; and all things which are distinct from each other are equally so. A man has an affection or aversion to another: that one of these tends to, and is gratified by, doing good, that the other tends to, and is gratified by, doing harm, does not in the least alter the respect which either one or the other of these inward feelings has to self-love. We use the word property so as to exclude any other persons having an interest in that of which we say a particular man has the property. And we often use the word selfish so as to exclude in the same manner all regards to the good of others. But the cases are not parallel: for though that exclusion is really part of the idea of property; yet such positive exclusion, or bringing this peculiar disregard to the good of others into the idea of self-love, is in reality adding to the idea, or changing it from what it was before stated to consist in, namely, in an affection to ourselves. [25] This being the whole idea of self-love, it can no otherwise exclude good-will or love of others, than merely by not including it, no otherwise, than it excludes love of arts or reputation, or of anything else. Neither on the other hand does benevolence, any more than love of arts or of reputation exclude self-love. Love of our neighbour, then, has just the same respect to, is no more distant from, self-love, than hatred of our neighbour, or than love or hatred of anything else. Thus the principles, from which men rush upon certain ruin for the destruction of an enemy, and for the preservation of a friend, have the same respect to the private affection, and are equally interested, or equally disinterested; and it is of no avail whether they are said to be one or the other. Therefore to those who are shocked to hear virtue spoken of as disinterested, it may be allowed that it is indeed absurd to speak thus of it; unless hatred, several particular instances of vice, and all the common affections and aversions in mankind, are acknowledged to be disinterested too. Is there any less inconsistence between the love of inanimate things, or of creatures merely sensitive, and self-love, than between self-love and the love of our neighbour? Is desire of and delight in the happiness of another any more a diminution of self-love than desire of and delight in the esteem of another? They are both equally desire of and delight in somewhat external to ourselves; either both or neither are so. The object of self-love is expressed in the term self; and every appetite of sense, and every particular affection of the heart, are equally interested or disinterested, because the objects of them all are equally self or somewhat else. Whatever ridicule therefore the mention of a disinterested principle or action may be supposed to lie open to, must, upon the matter being thus stated, relate to ambition, and every appetite and particular affection as much as to benevolence. And indeed all the ridicule, and all the grave perplexity, of which this subject hath had its full share, is merely from words. The most intelligible way of speaking of it seems to be this: that self-love and the actions done in consequence of it (for these will presently appear to be the same as to this question) are interested; that particular affections towards external objects, and the actions done in consequence of those affections are not so. But every one is at liberty to use words as he pleases. All that is here insisted upon is that ambition, revenge, benevolence, all particular passions whatever, and the actions they produce, are equally interested or disinterested.
Thus it appears that there is no peculiar contrariety between self-love and benevolence; no greater competition between these than between any other particular affections and self-love. This relates to the affections themselves. Let us now see whether there be any peculiar contrariety between the respective courses of life which these affections lead to; whether there be any greater competition between the pursuit of private and of public good, than between any other particular pursuits and that of private good.
There seems no other reason to suspect that there is any such peculiar contrariety, but only that the course of action which benevolence leads to has a more direct tendency to promote the good of others, than that course of action which love of reputation suppose, or any other particular affection leads to. But that any affection tends to the happiness of another does not hinder its tending to one’s own happiness too. That others enjoy the benefit of the air and the light of the sun does not hinder but that these are as much one’s own private advantage now as they would be if we had the property of them exclusive of all others. So a pursuit which tends to promote the good of another, yet may have as great tendency to promote private interest, as a pursuit which does not tend to the good of another at all, or which is mischievous to him. All particular affections whatever, resentment, benevolence, love of arts, equally lead to a course of action for their own gratification; i.e., the gratification of ourselves; and the gratification of each gives delight: so far, then, it is manifest they have all the same respect to private interest. Now take into consideration, further, concerning these three pursuits, that the end of the first is the harm, of the second, the good of another, of the last, somewhat indifferent; and is there any necessity that these additional considerations should alter the respect, which we before saw these three pursuits had to private interest, or render any one of them less conducive to it, than any other? Thus one man’s affection is to honour as his end; in order to obtain which he thinks no pains too great. Suppose another, with such a singularity of mind, as to have the same affection to public good as his end, which he endeavours with the same labour to obtain. In case of success, surely the man of benevolence hath as great enjoyment as the man of ambition; they both equally having the end their affections, in the same degree, tended to; but in case of disappointment, the benevolent man has clearly the advantage; since endeavouring to do good, considered as a virtuous pursuit, is gratified by its own consciousness, i.e., is in a degree its own reward.
And as to these two, or benevolence and any other particular passions whatever, considered in a further view, as forming a general temper, which more or less disposes us for enjoyment of all the common blessings of life, distinct from their own gratification, is benevolence less the temper of tranquillity and freedom than ambition or covetousness? Does the benevolent man appear less easy with himself from his love to his neighbour? Does he less relish his being? Is there any peculiar gloom seated on his face? Is his mind less open to entertainment, to any particular gratification? Nothing is more manifest than that being in good humour, which is benevolence whilst it lasts, is itself the temper of satisfaction and enjoyment.
Suppose then, a man sitting down to consider how he might become most easy to himself, and attain the greatest pleasure he could, all that which is his real natural happiness. This can only consist in the enjoyment of those objects which are by nature adapted to our several faculties. These particular enjoyments make up the sum total of our happiness, and they are supposed to arise from riches, honours, and the gratification of sensual appetites. Be it so; yet none profess themselves so completely happy in these enjoyments, but that there is room left in the mind for others, if they were presented to them: nay, these, as much as they engage us, are not thought so high, but that human nature is capable even of greater. Now there have been persons in all ages who have professed that they found satisfaction in the exercise of charity, in the love of their neighbour, in endeavouring to promote the happiness of all they had to do with, and in the pursuit of what is just and right and good as the general bent of their mind and end of their life; and that doing an action of baseness or cruelty would be as great violence to their self, as much breaking in upon their nature, as any external force. Persons of this character would add, if they might be heard, that they consider themselves as acting in the view of an Infinite Being, who is in a much higher sense the object of reverence and of love, than all the world besides; and therefore they could have no more enjoyment from a wicked action done under His eye than the persons to whom they are making their apology could if all mankind were the spectators of it; and that the satisfaction of approving themselves to his unerring judgment, to whom they thus refer all their actions, is a more continued settled satisfaction than any this world can afford; as also that they have, no less than others, a mind free and open to all the common innocent gratifications of it, such as they are. And if we go no further, does there appear any absurdity in this? Will any one take upon him to say that a man cannot find his account in this general course of life as much as in the most unbounded ambition, and the excesses of pleasure? Or that such a person has not consulted so well for himself, for the satisfaction and peace of his own mind, as the ambitious or dissolute man? And though the consideration that God himself will in the end justify their taste, and support their cause, is not formally to be insisted upon here, yet thus much comes in, that all enjoyments whatever are much more clear and unmixed from the assurance that they will end well. Is it certain, then, that there is nothing in these pretensions to happiness? especially when there are not wanting persons who have supported themselves with satisfactions of this kind in sickness, poverty, disgrace, and in the very pangs of death; whereas it is manifest all other enjoyments fail in these circumstances. This surely looks suspicions of having somewhat in it. Self-love, methinks, should be alarmed. May she not possibly pass over greater pleasures than those she is so wholly taken up with?
The short of the matter is no more than this. Happiness consists in the gratification of certain affections, appetites, passions, with objects which are by nature adapted to them. Self-love may indeed set us on work to gratify these, but happiness or enjoyment has no immediate connection with self-love, but arises from such gratification alone. Love of our neighbour is one of those affections. This, considered as a virtuous principle, is gratified by a consciousness of endeavouring to promote the good of others, but considered as a natural affection, its gratification consists in the actual accomplishment of this endeavour. Now indulgence or gratification of this affection, whether in that consciousness or this accomplishment, has the same respect to interest as indulgence of any other affection; they equally proceed from or do not proceed from self-love, they equally include or equally exclude this principle. Thus it appears, that benevolence and the pursuit of public good hath at least as great respect to self-love and the pursuit of private good as any other particular passions, and their respective pursuits.
Neither is covetousness, whether as a temper or pursuit, any exception to this. For if by covetousness is meant the desire and pursuit of riches for their own sake, without any regard to, or consideration of, the uses of them, this hath as little to do with self-love as benevolence hath. But by this word is usually meant, not such madness and total distraction of mind, but immoderate affection to and pursuit of riches as possessions in order to some further end, namely, satisfaction, interest, or good. This, therefore, is not a particular affection or particular pursuit, but it is the general principle of self-love, and the general pursuit of our own interest, for which reason the word selfish is by every one appropriated to this temper and pursuit. Now as it is ridiculous to assert that self-love and the love of our neighbour are the same, so neither is it asserted that following these different affections hath the same tendency and respect to our own interest. The comparison is not between self-love and the love of our neighbour, between pursuit of our own interest and the interest of others, but between the several particular affections in human nature towards external objects, as one part of the comparison, and the one particular affection to the good of our neighbour as the other part of it: and it has been shown that all these have the same respect to self-love and private interest.
There is indeed frequently an inconsistence or interfering between self-love or private interest and the several particular appetites, passions, affections, or the pursuits they lead to. But this competition or interfering is merely accidental, and happens much oftener between pride, revenge, sensual gratifications, and private interest, than between private interest and benevolence. For nothing is more common than to see men give themselves up to a passion or an affection to their known prejudice and ruin, and in direct contradiction to manifest and real interest, and the loudest calls of self-love: whereas the seeming competitions and interfering, between benevolence and private interest, relate much more to the materials or means of enjoyment than to enjoyment itself. There is often an interfering in the former when there is none in the latter. Thus as to riches: so much money as a man gives away, so much less will remain in his possession. Here is a real interfering. But though a man cannot possibly give without lessening his fortune, yet there are multitudes might give without lessening their own enjoyment, because they may have more than they can turn to any real use or advantage to themselves. Thus the more thought and time any one employs about the interests and good of others, he must necessarily have less to attend his own: but he may have so ready and large a supply of his own wants, that such thought might be really useless to himself, though of great service and assistance to others.
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.
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.
II. Let us now consider in what sense we are commanded to love our neighbour as ourselves.
This precept, in its first delivery by our Saviour, is thus introduced:—Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy strength; and thy neighbour as thyself. These very different manners of expression do not lead our thoughts to the same measure or degree of love, common to both objects, but to one peculiar to each. Supposing, then, which is to be supposed, a distinct meaning and propriety in the words, as thyself; the precept we are considering will admit of any of these senses: that we bear the same kind of affection to our neighbour as we do to ourselves, or, that the love we bear to our neighbour should have some certain proportion or other to self-love: or, lastly, that it should bear the particular proportion of equality, that it be in the same degree.
First, The precept may be understood as requiring only that we have the same kind of affection to our fellow-creatures as to ourselves; that, as every man has the principle of self-love, which disposes him to avoid misery, and consult his own happiness, so we should cultivate the affection of goodwill to our neighbour, and that it should influence us to have the same kind of regard to him. This at least must be commanded, and this will not only prevent our being injurious to him, but will also put us upon promoting his good. There are blessings in life, which we share in common with others, peace, plenty, freedom, healthful seasons. But real benevolence to our fellow-creatures would give us the notion of a common interest in a stricter sense, for in the degree we love another, his interest, his joys and sorrows, are our own. It is from self-love that we form the notion of private good, and consider it is our own: love of our neighbour would teach us thus to appropriate to ourselves his good and welfare; to consider ourselves as having a real share in his happiness. Thus the principle of benevolence would be an advocate within our own breasts, to take care of the interests of our fellow-creatures in all the interfering and competitions which cannot but be, from the imperfection of our nature, and the state we are in. It would likewise, in some measure, lessen that interfering, and hinder men from forming so strong a notion of private good, exclusive of the good of others, as we commonly do. Thus, as the private affection makes us in a peculiar manner sensible of humanity, justice or injustice, when exercised towards ourselves, love of our neighbour would give us the same kind of sensibility in his behalf. This would be the greatest security of our uniform obedience to that most equitable rule. Whatsoever ye would that men should do unto you, do ye even so unto them.
All this is indeed no more than that we should have a real love to our neighbour; but then, which is to be observed, the words as thyself express this in the most distinct manner, and determine the precept to relate to the affection itself. The advantage which this principle of benevolence has over other remote considerations is, that it is itself the temper of virtue, and likewise that it is the chief, nay, the only effectual security of our performing the several offices of kindness we owe to our fellow-creatures. When from distant considerations men resolve upon any thing to which they have no liking, or perhaps an averseness, they are perpetually finding out evasions and excuses, which need never be wanting, if people look for them: and they equivocate with themselves in the plainest cases in the world. This may be in respect to single determinate acts of virtue, but it comes in much more, where the obligation is to a general course of behaviour, and most of all, if it be such as cannot be reduced to fixed determinate rules. This observation may account for the diversity of the expression in that known passage of the prophet Micah, to do justly, and to love mercy. A man’s heart must be formed to humanity and benevolence, he must love mercy, otherwise he will not act mercifully in any settled course of behaviour. As consideration of the future sanctions of religion is our only security of preserving in our duty, in cases of great temptation: so to get our heart and temper formed to a love and liking of what is good is absolutely necessary in order to our behaving rightly in the familiar and daily intercourses amongst mankind.
Secondly, The precept before us may be understood to require that we love our neighbour in some certain proportion or other, according as we love ourselves. And indeed a man’s character cannot be determined by the love he bears to his neighbour, considered absolutely, but the proportion which this bears to self-love, whether it be attended to or not, is the chief thing which forms the character and influences the actions. For, as the form of the body is a composition of various parts, so likewise our inward structure is not simple or uniform, but a composition of various passions, appetites, affections, together with rationality, including in this last both the discernment of what is right, and a disposition to regulate ourselves by it. There is greater variety of parts in what we call a character than there are features in a face, and the morality of that is no more determined by one part than the beauty or deformity of this is by one single feature: each is to be judged of by all the parts or features, not taken singly, but together. In the inward frame the various passions, appetites, affections, stand in different respects to each other. The principles in our mind may be contradictory, or checks and allays only, or incentives and assistants to each other. And principles, which in their nature have no kind of contrariety or affinity, may yet accidentally be each other’s allays or incentives.
From hence it comes to pass, that though we were able to look into the inward contexture of the heart, and see with the greatest exactness in what degree any one principle is in a particular man, we could not from thence determine how far that principle would go towards forming the character, or what influence it would have upon the actions, unless we could likewise discern what other principles prevailed in him, and see the proportion which that one bears to the others. Thus, though two men should have the affection of compassion in the same degree exactly, yet one may have the principle of resentment or of ambition so strong in him as to prevail over that of compassion, and prevent its having any influence upon his actions, so that he may deserve the character of a hard or cruel man, whereas the other having compassion in just the same degree only, yet having resentment or ambition in a lower degree, his compassion may prevail over them, so as to influence his actions, and to denominate his temper compassionate. So that, how strange soever it may appear to people who do not attend to the thing, yet it is quite manifest that, when we say one man is more resenting or compassionate than another, this does not necessarily imply that one has the principle of resentment or of compassion stronger than the other. For if the proportion which resentment or compassion bears to other inward principles is greater in one than in the other, this is itself sufficient to denominate one more resenting or compassionate than the other.
Further, the whole system, as I may speak, of affections (including rationality), which constitute the heart, as this word is used in Scripture and on moral subjects, are each and all of them stronger in some than in others. Now the proportion which the two general affections, benevolence and self-love, bear to each other, according to this interpretation of the text, demonstrates men’s character as to virtue. Suppose, then, one man to have the principle of benevolence in a higher degree than another; it will not follow from hence that his general temper or character or actions will be more benevolent than the other’s. For he may have self-love in such a degree as quite to prevail over benevolence, so that it may have no influence at all upon his action, whereas benevolence in the other person, though in a lower degree, may yet be the strongest principle in his heart, and strong enough to be the guide of his actions, so as to denominate him a good and virtuous man. The case is here as in scales: it is not one weight considered in itself, which determines whether the scale shall ascend or descend, but this depends upon the proportion which that one weight hath to the other.
It being thus manifest that the influence which benevolence has upon our actions, and how far it goes towards forming our character, is not determined by the degree itself of this principle in our mind, but by the proportion it has to self-love and other principles: a comparison also being made in the text between self-love and the love of our neighbour; these joint considerations afforded sufficient occasion for treating here of that proportion. It plainly is implied in the precept, though it should be questioned, whether it be the exact meaning of the words, as thyself.
Love of our neighbour, then, must bear some proportion to self-love, and virtue, to be sure, consists in the due proportion. What this due proportion is, whether as a principle in the mind, or as exerted in actions, can be judged of only from our nature and condition in this world. Of the degree in which affections and the principles of action, considered in themselves, prevail, we have no measure: let us, then, proceed to the course of behaviour, the actions they produce.
Both our nature and condition require that each particular man should make particular provision for himself: and the inquiry, what proportion benevolence should have to self-love, when brought down to practice, will be, what is a competent care and provision for ourselves? And how certain soever it be that each man must determine this for himself, and how ridiculous soever it would be for any to attempt to determine it for another, yet it is to be observed that the proportion is real, and that a competent provision has a bound, and that it cannot be all which we can possibly get and keep within our grasp, without legal injustice. Mankind almost universally bring in vanity, supplies for what is called a life of pleasure, covetousness, or imaginary notions of superiority over others, to determine this question: but every one who desires to act a proper part in society would do well to consider how far any of them come in to determine it, in the way of moral consideration. All that can be said is, supposing what, as the world goes, is so much to be supposed that it is scarce to be mentioned, that persons do not neglect what they really owe to themselves; the more of their care and thought and of their fortune they employ in doing good to their fellow-creatures the nearer they come up to the law of perfection, Thou shalt love thy neighbour as thyself.
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.
IV. I proceed to consider, lastly, what is affirmed of the precept now explained, that it comprehends in it all others, i.e., that to love our neighbour as ourselves includes in it all virtues.
Now the way in which every maxim of conduct, or general speculative assertion, when it is to be explained at large should be treated, is, to show what are the particular truths which were designed to be comprehended under such a general observation, how far it is strictly true, and then the limitations, restrictions, and exceptions, if there be exceptions, with which it is to be understood. But it is only the former of these, namely, how far the assertion in the text holds, and the ground of the pre-eminence assigned to the precept of it, which in strictness comes into our present consideration.
However, in almost everything that is said, there is somewhat to be understood beyond what is explicitly laid down, and which we of course supply, somewhat, I mean, which would not be commonly called a restriction or limitation. Thus, when benevolence is said to be the sum of virtue, it is not spoken of as a blind propension, but a principle in reasonable creatures, and so to be directed by their reason, for reason and reflection comes into our notion of a moral agent. And that will lead us to consider distant consequences, as well as the immediate tendency of an action. It will teach us that the care of some persons, suppose children and families, is particularly committed to our charge by Nature and Providence, as also that there are other circumstances, suppose friendship or former obligations, which require that we do good to some, preferably to others. Reason, considered merely as subservient to benevolence, as assisting to produce the greatest good, will teach us to have particular regard to these relations and circumstances, because it is plainly for the good of the world that they should be regarded. And as there are numberless cases in which, notwithstanding appearances, we are not competent judges, whether a particular action will upon the whole do good or harm, reason in the same way will teach us to be cautious how we act in these cases of uncertainty. It will suggest to our consideration which is the safer side; how liable we are to be led wrong by passion and private interest; and what regard is due to laws, and the judgment of mankind. All these things must come into consideration, were it only in order to determine which way of acting is likely to produce the greatest good. Thus, upon supposition that it were in the strictest sense true, without limitation, that benevolence includes in it all virtues, yet reason must come in as its guide and director, in order to attain its own end, the end of benevolence, the greatest public good. Reason, then, being thus included, let us now consider the truth of the assertion itself.
First, It is manifest that nothing can be of consequence to mankind or any creature but happiness. This, then, is all which any person can, in strictness of speaking, be said to have a right to. We can therefore owe no man anything, but only to farther and promote his happiness, according to our abilities. And therefore a disposition and endeavour to do good to all with whom we have to do, in the degree and manner which the different relations we stand in to them require, is a discharge of all the obligations we are under to them.
As human nature is not one simple uniform thing but a composition of various parts, body, spirit, appetites, particular passions, and affections, for each of which reasonable self-love would lead men to have due regard, and make suitable provision, so society consists of various parts to which we stand in different respects and relations, and just benevolence would as surely lead us to have due regard to each of these and behave as the respective relations require. Reasonable goodwill and right behaviour towards our fellow-creatures are in a manner the same, only that the former expresseth the principle as it is in the mind; the latter, the principle as it were become external, i.e., exerted in actions.
And so far as temperance, sobriety, and moderation in sensual pleasures, and the contrary vices, have any respect to our fellow-creatures, any influence upon their quiet, welfare, and happiness, as they always have a real, and often a near influence upon it, so far it is manifest those virtues may be produced by the love of our neighbour, and that the contrary vices would be prevented by it. Indeed, if men’s regard to themselves will not restrain them from excess, it may be thought little probable that their love to others will be sufficient: but the reason is, that their love to others is not, any more than their regard to themselves, just, and in its due degree. There are, however, manifest instances of persons kept sober and temperate from regard to their affairs, and the welfare of those who depend upon them. And it is obvious to every one that habitual excess, a dissolute course of life, implies a general neglect of the duties we owe towards our friends, our families, and our country.
From hence it is manifest that the common virtues and the common vices of mankind may be traced up to benevolence, or the want of it. And this entitles the precept, Thou shalt love thy neighbour as thyself, to the pre-eminence given to it, and is a justification of the apostle’s assertion, that all other commandments are comprehended in it, whatever cautions and restrictions [28] there are, which might require to be considered, if we were to state particularly and at length what is virtue and right behaviour in mankind. But,
Secondly, It might be added, that in a higher and more general way of consideration, leaving out the particular nature of creatures, and the particular circumstances in which they are placed, benevolence seems in the strictest sense to include in it all that is good and worthy, all that is good, which we have any distinct particular notion of. We have no clear conception of any position moral attribute in the Supreme Being, but what may be resolved up into goodness. And, if we consider a reasonable creature or moral agent, without regard to the particular relations and circumstances in which he is placed, we cannot conceive anything else to come in towards determining whether he is to be ranked in a higher or lower class of virtuous beings, but the higher or lower degree in which that principle, and what is manifestly connected with it, prevail in him.
That which we more strictly call piety, or the love of God, and which is an essential part of a right temper, some may perhaps imagine no way connected with benevolence: yet surely they must be connected, if there be indeed in being an object infinitely good. Human nature is so constituted that every good affection implies the love of itself, i.e., becomes the object of a new affection in the same person. Thus, to be righteous, implies in it the love of righteousness; to be benevolent, the love of benevolence; to be good, the love of goodness; whether this righteousness, benevolence, or goodness be viewed as in our own mind or another’s, and the love of God as a being perfectly good is the love of perfect goodness contemplated in a being or person. Thus morality and religion, virtue and piety, will at last necessarily coincide, run up into one and the same point, and love will be in all senses the end of the commandment.
* * * * *
O Almighty God, inspire us with this divine principle; kill in us all the seeds of envy and ill-will; and help us, by cultivating within ourselves the love of our neighbour, to improve in the love of Thee. Thou hast placed us in various kindreds, friendships, and relations, as the school of discipline for our affections: help us, by the due exercise of them, to improve to perfection; till all partial affection be lost in that entire universal one, and thou, O God, shalt be all in all.
Matthew xxii. 37.
Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
Everybody knows, you therefore need only just be put in mind, that there is such a thing as having so great horror of one extreme as to run insensibly and of course into the contrary; and that a doctrine’s having been a shelter for enthusiasm, or made to serve the purposes of superstition, is no proof of the falsity of it: truth or right being somewhat real in itself, and so not to be judged of by its liableness to abuse, or by its supposed distance from or nearness to error. It may be sufficient to have mentioned this in general, without taking notice of the particular extravagances which have been vented under the pretence or endeavour of explaining the love of God; or how manifestly we are got into the contrary extreme, under the notion of a reasonable religion; so very reasonable as to have nothing to do with the heart and affections, if these words signify anything but the faculty by which we discern speculative truth.
By the love of God I would understand all those regards, all those affections of mind which are due immediately to Him from such a creature as man, and which rest in Him as their end. As this does not include servile fear, so neither will any other regards, how reasonable soever, which respect anything out of or besides the perfection of the Divine nature, come into consideration here. But all fear is not excluded, because His displeasure is itself the natural proper object of fear. Reverence, ambition of His love and approbation, delight in the hope or consciousness of it, come likewise into this definition of the love of God, because He is the natural object of all those affections or movements of mind as really as He is the object of the affection, which is in the strictest sense called love; and all of them equally rest in Him as their end. And they may all be understood to be implied in these words of our Saviour, without putting any force upon them: for He is speaking of the love of God and our neighbour as containing the whole of piety and virtue.
It is plain that the nature of man is so constituted as to feel certain affections upon the sight or contemplation of certain objects. Now the very notion of affection implies resting in its object as an end. And the particular affection to good characters, reverence and moral love of them, is natural to all those who have any degree of real goodness in themselves. This will be illustrated by the description of a perfect character in a creature; and by considering the manner in which a good man in his presence would be affected towards such a character. He would of course feel the affections of love, reverence, desire of his approbation, delight in the hope or consciousness of it. And surely all this is applicable, and may be brought up to that Being, who is infinitely more than an adequate object of all those affections; whom we are commanded to love with all our heart, with all our soul, and with all our mind. And of these regards towards Almighty God some are more particularly suitable to and becoming so imperfect a creature as man, in this mortal state we are passing through; and some of them, and perhaps other exercises of the mind, will be the employment and happiness of good men in a state of perfection.
This is a general view of what the following discourse will contain. And it is manifest the subject is a real one: there is nothing in it enthusiastical or unreasonable. And if it be indeed at all a subject, it is one of the utmost importance.
As mankind have a faculty by which they discern speculative truth, so we have various affections towards external objects. Understanding and temper, reason and affection, are as distinct ideas as reason and hunger, and one would think could no more be confounded. It is by reason that we get the ideas of several objects of our affections; but in these cases reason and affection are no more the same than sight of a particular object, and the pleasure or uneasiness consequent thereupon, are the same. Now as reason tends to and rests in the discernment of truth, the object of it, so the very nature of affection consists in tending towards, and resting in, its objects as an end. We do indeed often in common language say that things are loved, desired, esteemed, not for themselves, but for somewhat further, somewhat out of and beyond them; yet, in these cases, whoever will attend will see that these things are not in reality the objects of the affections, i.e. are not loved, desired, esteemed, but the somewhat further and beyond them. If we have no affections which rest in what are called their objects, then what is called affection, love, desire, hope, in human nature, is only an uneasiness in being at rest; an unquiet disposition to action, progress, pursuit, without end or meaning. But if there be any such thing as delight in the company of one person, rather than of another; whether in the way of friendship, or mirth and entertainment, it is all one, if it be without respect to fortune, honour, or increasing our stores of knowledge, or anything beyond the present time; here is an instance of an affection absolutely resting in its object as its end, and being gratified in the same way as the appetite of hunger is satisfied with food. Yet nothing is more common than to hear it asked, what advantage a man hath in such a course, suppose of study, particular friendships, or in any other; nothing, I say, is more common than to hear such a question put in a way which supposes no gain, advantage, or interest, but as a means to somewhat further: and if so, then there is no such thing at all as real interest, gain, or advantage. This is the same absurdity with respect to life as an infinite series of effects without a cause is in speculation. The gain, advantage, or interest consists in the delight itself, arising from such a faculty’s having its object: neither is there any such thing as happiness or enjoyment but what arises from hence. The pleasures of hope and of reflection are not exceptions: the former being only this happiness anticipated; the latter the same happiness enjoyed over again after its time. And even the general expectation of future happiness can afford satisfaction only as it is a present object to the principle of self-love.
It was doubtless intended that life should be very much a pursuit to the gross of mankind. But this is carried so much further than is reasonable that what gives immediate satisfaction, i.e. our present interest, is scarce considered as our interest at all. It is inventions which have only a remote tendency towards enjoyment, perhaps but a remote tendency towards gaining the means only of enjoyment, which are chiefly spoken of as useful to the world. And though this way of thinking were just with respect to the imperfect state we are now in, where we know so little of satisfaction without satiety, yet it must be guarded against when we are considering the happiness of a state of perfection; which happiness being enjoyment and not hope, must necessarily consist in this, that our affections have their objects, and rest in those objects as an end, i.e. be satisfied with them. This will further appear in the sequel of this discourse.
Of the several affections, or inward sensations, which particular objects excite in man, there are some, the having of which implies the love of them, when they are reflected upon. [29] This cannot be said of all our affections, principles, and motives of action. It were ridiculous to assert that a man upon reflection hath the same kind of approbation of the appetite of hunger or the passion of fear as he hath of goodwill to his fellow-creatures. To be a just, a good, a righteous man, plainly carries with it a peculiar affection to or love of justice, goodness, righteousness, when these principles are the objects of contemplation.
Now if a man approves of, or hath an affection to, any principle in and for itself, incidental things allowed for, it will be the same whether he views it in his own mind or in another; in himself or in his neighbour. This is the account of our approbation of, or moral love and affection to good characters; which cannot but be in those who have any degrees of real goodness in themselves, and who discern and take notice of the same principle in others.
From observation of what passes within ourselves, our own actions, and the behaviour of others, the mind may carry on its reflections as far as it pleases; much beyond what we experience in ourselves, or discern in our fellow creatures. It may go on and consider goodness as become a uniform continued principle of action, as conducted by reason, and forming a temper and character absolutely good and perfect, which is in a higher sense excellent, and proportionably the object of love and approbation.
Let us then suppose a creature perfect according to his created nature—let his form be human, and his capacities no more than equal to those of the chief of men—goodness shall be his proper character, with wisdom to direct it, and power within some certain determined sphere of action to exert it: but goodness must be the simple actuating principle within him; this being the moral quality which is amiable, or the immediate object of love as distinct from other affections of approbation. Here then is a finite object for our mind to tend towards, to exercise itself upon: a creature, perfect according to his capacity, fixed, steady, equally unmoved by weak pity or more weak fury and resentment; forming the justest scheme of conduct; going on undisturbed in the execution of it, through the several methods of severity and reward, towards his end, namely, the general happiness of all with whom he hath to do, as in itself right and valuable. This character, though uniform in itself, in its principle, yet exerting itself in different ways, or considered in different views, may by its appearing variety move different affections. Thus, the severity of justice would not affect us in the same way as an act of mercy. The adventitious qualities of wisdom and power may be considered in themselves; and even the strength of mind which this immovable goodness supposes may likewise be viewed as an object of contemplation distinct from the goodness itself. Superior excellence of any kind, as well as superior wisdom and power, is the object of awe and reverence to all creatures, whatever their moral character be; but so far as creatures of the lowest rank were good, so far the view of this character, as simply good, must appear amiable to them, be the object of, or beget love. Further suppose we were conscious that this superior person so far approved of us that we had nothing servilely to fear from him; that he was really our friend, and kind and good to us in particular, as he had occasionally intercourse with us: we must be other creatures than we are, or we could not but feel the same kind of satisfaction and enjoyment (whatever would be the degree of it) from this higher acquaintance and friendship as we feel from common ones, the intercourse being real and the persons equally present in both cases. We should have a more ardent desire to be approved by his better judgment, and a satisfaction in that approbation of the same sort with what would be felt in respect to common persons, or be wrought in us by their presence.
Let us now raise the character, and suppose this creature, for we are still going on with the supposition of a creature, our proper guardian and governor; that we were in a progress of being towards somewhat further; and that his scheme of government was too vast for our capacities to comprehend: remembering still that he is perfectly good, and our friend as well as our governor. Wisdom, power, goodness, accidentally viewed anywhere, would inspire reverence, awe, love; and as these affections would be raised in higher or lower degrees in proportion as we had occasionally more or less intercourse with the creature endued with those qualities, so this further consideration and knowledge that he was our proper guardian and governor would much more bring these objects and qualities home to ourselves; teach us they had a greater respect to us in particular, that we had a higher interest in that wisdom and power and goodness. We should, with joy, gratitude, reverence, love, trust, and dependence, appropriate the character, as what we had a right in, and make our boast in such our relation to it. And the conclusion of the whole would be that we should refer ourselves implicitly to him, and cast ourselves entirely upon him. As the whole attention of life should be to obey his commands, so the highest enjoyment of it must arise from the contemplation of this character, and our relation to it, from a consciousness of his favour and approbation, and from the exercise of those affections towards him which could not but be raised from his presence. A Being who hath these attributes, who stands in this relation, and is thus sensibly present to the mind, must necessarily be the object of these affections: there is as real a correspondence between them as between the lowest appetite of sense and its object.