Chapter 9

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_.

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_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.

SERMON XIII., XIV. UPON THE LOVE OF GOD.

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.