SERMON XI:

Upon the LOVE of our
Neighbour.

Preached on Advent Sunday.

ROM. xiii. 9.

And if there be any other Commandment, it is briefly comprehended in this Saying, namely, Thou shalt love thy Neighbour as thy felf,

I

T is commonly obferved, that there is Serm. a Difpofition in Men to complain of XI. the Vitiousness and Corruption of the Age in which they live, as greater than that of former ones; which Obfervation is ufually followed with this further one, that Mankind has been in that refpect much the fame in all Times. Now not to determine, whether

Serm. whether this laft be not contradicted by the XI. Accounts of Hiftory; thus much can fcarce

be doubted, that Vice and Folly takes different Turns, and fome particular Kinds of it are more open and avowed in fome Ages than in others: And, I fuppofe, it may be spoken of as very much the Distinction of the prefent, to profefs a contracted Spirit, and greater Regards to Self-intereft, than appears to have been done formerly. Upon this Account it seems worth while to inquire, whether private Intereft is likely to be promoted in Proportion to the Degree in which Self-love engroffes us, and prevails over all other Principles; or whether the contracted Affection may not possibly be fo prevalent as to disappoint itself, and even contradict its own End, private Good.

And fince further, there is generally thought to be fome peculiar Kind of Contrariety between Self-love and the Love of our Neighbour, between the Pursuit of publick and of private Good; infomuch that when you are recommending one of thefe, you are fuppofed to be speaking against the other; and from hence ariseth a fecret Prejudice against, and frequently open Scorn of all Talk of publick Spirit, and

real

real Good-will to our Fellow-creatures; it Serm. will be neceffary to inquire what Refpect XI. Benevolence hath to Self-love, and the Purfuit of private Intereft, to the Pursuit of publick: Or whether there be any thing of that peculiar Inconfiftence and Contrariety between them, over and above what there is between Self-love and other Paffions and particular Affections, and their respective Purfuits.

These Inquiries, it is hoped, may be favourably attended to; for there fhall be all poffible Conceffions made to the favourite Paffion, which hath so much allowed to it, and whose Caufe is fo univerfally pleaded : It fhall be treated with the utmoft Tendernefs, and Concern for its Intercfts.

In order to this, as well as to determine the forementioned Questions, it will be neceffary to confider the Nature, the Object and End of that Self-love, as diftinguished from other Principles or Affections in the Mind, and their respective Objects. Every Man hath a general Defire of his own Happinefs; and likewife a Variety of particular Affections, Paffions, and Appetites to particular external Objects. The former proceeds from, or is Self-love, and feems infeparable

Serm. feparable from all fenfible Creatures, who
XI. can reflect upon themfelves: What is to

be faid 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 purfues is fome-
what internal, our own Happiness, Enjoy-
ment, Satisfaction; whether we have, or
have not a distinct particular Perception what
it is, or wherein it confifts: The Objects of
the latter are this or that particular exter-
nal Thing, which the Affections tend to-
wards, and of which it hath always a par-
ticular Idea or Perception.
The Principle
we call Self-love never feeks any Thing ex-
ternal for the fake of the Thing, but only
as a Means of Happiness or Good: Particu-
lar Affections reft in the external Things
themselves. One belongs to Man as a rea-
fonable Creature: The other, though quite
diftinct from Reafon, is as much a Part of
Humane Nature. That all particular Ap-
petites and Paffions are towards external-
Things themfelves, diftinct from the Plea-
fure arising from them, is manifeft from
hence; that there could not be this Pleasure,
were it not for that prior Suitableness be-
tween the Object and the Paffion: There

could

could be no Enjoyment or Delight from one Serm. thing more than another, from eating Food XI. more than from fwallowing 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 arifing from its Gratification is as much my own Pleasure, as the Pleafure Self-love would have, from knowing I myself should be happy fome time hence, would be my own Pleasure. And if, because every particular Affection is a Man's own, and the Pleasure arifing from its Gratification his own Pleasure, or Pleasure to himself, fuch particular Affection must be called Self-love; according to this way of speaking, no Creature whatever can poffibly act but meerly from Self-love; and every Action and every Affection whatever is to be refolved up into this one Principle. But then this is not the Language of Mankind: Or if it were, we fhould want Words to exprefs the Difference, between the Principle of an Action, proceeding from cool Confideration that it will be to my own Advantage; and an Action, suppose of Revenge, or of Friendship, by which a Man runs upon cer