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 may 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 of 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."

SERMON XII.

UPON THE LOVE OF OUR NEIGHBOUR.

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 good-will: It is an