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cumstances; 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 any thing, but only to further and promote his happiness, according to our abilities. And, therefore, a disposition and endeavor 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 good will, 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 influences 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 neighbor, 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 h. 'tual 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 neighbor 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*

*For instance: as we are not competent judges what is, upon the whole, for the good of the world, there may be other immediate ends appointed us to pursue, besides that one of doing good, or producing happiness. Though the good of the creation be the only end of the Author of it, yet he may have laid us under particular obligations, which we may discern and feel ourselves under, quite distinct from a perception, that the observance or violation of them is for the happiness or misery of our fellow creatures. And this is, in fact, the case. For there are certain dispositions of mind, and certain actions, which are in themselves approved or disapproved by mankind, abstracted from the consideration of their tendency to the happiness or

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 positive 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 any thing 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,

misery of the world; approved or disapproved by reflection, by that principle within, which is the guide of life, the judge of right and wrong. Numberless instances of this kind might be mentioned. There are pieces of treachery, which in themselves appear base and detestable to every one. There are actions, which perhaps can scarce have any other general name given them than indecencies, which yet are odious and shocking to human nature. There is such a thing as meanness, a little mind, which, as it is quite distinct from incapacity, so it raises a dislike and disapprobation quite different from that contempt, which men are too apt to have of mere folly. On the other hand, what we call greatness of mind, is the object of another sort of approbation, than superior understanding. Fidelity, honor, strict justice, are themselves approved in the highest degree, abstracted from the consideration of their tendency. Now, whether it be thought that each of these are connected with benevolence in our nature, and so may be considered as the same thing with it; or whether some of them be thought an inferior kind of virtues and vices, somewhat like natural beauties and deformities; or, lastly, plain exceptions to the general rule; thus much, however, is certain, that the things now instanced in, and numberless others, are approved or disapproved by mankind in general, in quite another view than as conducive to the happiness or misery of the world.

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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 in 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 neighbor, 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.

EVERY body 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 extravagancies, which have been vented under the pretence or endeavor 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 any thing 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 imme

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