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plainly still an additional motive, over and above moral considerations, to the discharge of the several duties and offices of a Christian ;, yet it is manifest this allusion must have appeared with much greater force to those, who, by the many difficulties they went through for the sake of their religion, were led to keep always in view the relation they stood in to their Saviour, who had undergone the same; to those who, from the idolatries of all around them, and their ill treatment, were taught to consider themselves as not of the world in which they lived, but as a distinct society of themselves; with laws, and ends, and principles of life and action, quite contrary to those which the world professed themselves at that time influenced by. Hence the relation of a Christian was by them considered as nearer than that of affinity and blood; and they almost literally esteemed themselves as members one of another.

It cannot indeed possibly be denied, that our being God's creatures, and virtue being the natural law we are born under, and the whole constitution of man being plainly adapted to it, are prior obligations to piety and virtue, than the consideration that God sent his Son into the world to save it, and the motives which arise from the peculiar relation of Christians, as members one of another, under Christ our head. However, though all this be allowed, as it expressly is by the inspired writers, yet it is manifest, that Christians, at the time of the Revelation, and immediately after, could not but insist mostly upon considerations of this latter kind.

These observations show the original particular reference of the text; and the peculiar force with which the thing intended by the allusion in it, must have been felt by the primitive Christian world. They likewise afford a reason for treating it at this time in a more general


The relation which the several parts or members of the natural body have to each other, and to the whole body, is here coinpared to the relation which each par

ticular person in society has to other particular persons, and to the whole society; and the latter is intended to be illustrated by the former. And if there be a likeness between these two relations, the consequence is obvious: that the latter shows us we were intended to do good to others, as the former shows us, that the several members of the natural body were intended to be instruments of good to each other, and to the whole body. But as there is scarce any ground for a comparison between society and the mere material body, this without the mind being a dead unactive thing; much less can the comparison be carried to any length. And since the apostle speaks of the several members as having distinct offices, which implies the mind, it cannot be thought an unallowable liberty, instead of the body and its members, to substitute the whole nature of man, and all the variety of internal principles which belong to it. And then the comparison will be between the nature of man as respecting self, and tending to private good, his own preservation and happiness; and the nature of man as having respect to society, and tending to promote public good, the happiness of that society. These ends do indeed perfectly coincide; and to aiin at public and private good are so far from being inconsistent, that they mutually promote each other; yet, in the following discourse, they must be considered as entirely distinct; otherwise the nature of man, as tending to one, or as tending to the other, cannot be compared. There can no comparison be made, without considering the things compared as distinct and different.

From this review and comparison of the nature of man as respecting self, and as respecting society, it will plainly appear, that there are as real and the same kind of indications in human nature, that we were made for society and to do good to our fellow creatures, as that we were intended to take care of our own life, and health, and private good; and that the same objections_lie against one of these assertions as against the other. For,

First, There is a natural principle of benevolence* in man, which is in some degree to society, what selflove is to the individual. And if there be in mankind any disposition to friendship; if there be any such thing

* Suppose a man of learning to be writing a grave book upon human nature, and to show in several parts of it that he had an insight into the subject he was considering; amongst other things, the following one would require to be accounted for; the appearance of benevolence or good will in men towards each other in the instances of natural relation, and in others. Cautious of being deceived with outward show, he retires within himself, to see exactly what that is in the mind of man from whence this appearance proceeds; and, upon deep reflection, asserts the principle in the mind to be only the love of power, and delight in the exercise of it. Would not every body think here was a mistake of one word for another? That the philosopher was contemplating and accounting for some other human actions, some other behaviour of man to man? And could any one be thoroughly satisfied, that what is commonly called benevolence or good will was really the affection meant, but only by being made to understand that this learned person had a general hypothesis, to which the appearance of good will could no otherwise be reconciled? That what has this appearance, is often nothing but ambition; that delight in superiority often (suppose always) mixes itself with benevolence, only makes it more specious to call it ambition than hunger, of the two; but in reality that passion does no more account for the whole appearances of good will than this appetite does. Is there not often the appearance of one man's wishing that good to another, which he knows himself unable to procure him; and rejoicing in it, though bestowed by a third person? And can love of power any way possibly come in to account for this des or delight? Is there not often the appearance of men's distinguishing between two or more persons, preferring one before another, to do good to, in cases where love of power cannot in the least account for the distinction and preference? For this principle can no otherwise distinguish between objects, than as it is a greater instance and exertion of power to do good to one rather than to another. Again, suppose good will in the mind of man to be nothing but delight in the exercise of power: men might indeed be restrained by distant and accidental considerations; but these restraints being removed, they would have a disposition to, and delight in mischief, as an exercise and proof of power and this disposition and delight would arise from, or be the same principle in the mind, as a disposition to, and delight in charity. Thus cruelty, as distinct from envy and resentment, would be exactly the same in the mind of man as good will: that one tends to the happiness, the other to the misery of our fellow creatures, is, it seems, merely an accidental circumstance, which the mind has not

† Hobbs of Human Nature, c. 9. § 17.

as compassion, for compassion is momentary love; if there be any such thing as the paternal or filial affections; if there be any affection in human nature, the object and end of which is the good of another; this is itself benevolence, or the love of another. Be it ever so short, be it in ever so low a degree, or ever so unhappily confined; it proves the assertion, and points out what we were designed for, as really as though it were in a higher degree and more extensive. I must however remind you, that though benevolence and self-love are different; though the former tends most directly to public good, and the latter to private; yet they are so perfectly coinci

the least regard to. These are the absurdities which even men of capacity run into, when they have occasion to belie their nature, and will perversely disclaim that image of God which was originally stamped upon it: the traces of which, however faint, are plainly discernible upon the mind of man.

If any person can in earnest doubt, whether there be such a thing as good will in one man towards another; (for the question is not concerning either the degree or extensiveness of it, but concerning the affection itself;) let it be observed, that whether man be thus, or otherwise constituted, what is the inward frame in this particular, is a mere question of fact or natural history, not proveable immediately by reason. It is therefore to be judged of and determined in the same way other facts or matters of natural history are: by appealing to the external senses, or inward perceptions, respectively, as the matter under consideration is cognizable by one or the other: by arguing from acknowledged facts and actions; for a great number of actions of the same kind, in different circumstances, and respecting different objects, will prove, to a certainty, what principles they do not, and, to the greatest probability, what principles they do proceed from: and, lastly, by the testimony of mankind. Now, that there is some degree of benevolence amongst men, may be as strongly and plainly proved in all these ways, as it could possibly be proved, supposing there was this affection in our nature. And should any one think fit to assert, that resentment in the mind of man was absolutely nothing but reasonable concern for our own safety, the falsity of this, and what is the real nature of that passion, could be shown in no other ways than those in which it may be shown, that there is such a thing in some degree as real good will in man towards man. It is sufficient that the seeds of it be implanted in our nature by God. There is, it is owned, much left for us to do upon. our own heart and temper; to cultivate, to improve, to call it forth, to exercise it in a steady uniform manner. This is our work: this is virtue and religion.

uent, that the greatest satisfactions to ourselves depend upon our having benevolence in a due degree; and that self-love is one chief security of our right behaviour towards society. It may be added, that their mutual coinciding, so that we can scarce promote one without the other, is equally a proof that we were made for both.

Secondly, This will further appear from observing, that the several passions and affections, which are distinct* both from benevolence and self-love, do in general contribute and lead us to public good as really as to private. It might be thought too minute and particular, and would carry us too great a length, to distinguish between, and

*Every body makes a distinction between self-love, and the several particular passions, appetites, and affections; and yet they are often confounded again. That they are totally different, will be seen by any one who will distinguish between the passions and appetites themselves, and endeavoring after the means of their gratification. Consider the appetite of hunger, and the desire of esteem; these being the occasion both of pleasure and pain, the coolest self-love, as well as the appetites and passions themselves, may put us upon making use of the proper methods of obtaining that pleasure, and avoiding that pain; but the feelings themselves, the pain of hunger and shame, and the delight from esteem, are no more self-love than they are any thing in the world. Though a man hated himself, he would as much feel the pain of hunger as he would that of the gout: and it is plainly supposable, there may be creatures with self-love in them to the highest degree, who may be quite insensible and indifferent (as men in some cases are) to the contempt and esteem of those upon whom their happiness does not in some further respects depend. And as self-love and the several particular passions and appetites are in themselves totally different; so that some actions proceed from one, and some from the other, will be manifest to any who will observe the two following very supposable cases.-One man rushes upon certain ruin for the gratification of a present desire; nobody will call the principle of this action self-love. Suppose another man to go through some laborious work, upon promise of a great reward, without any distinct knowledge what the reward will be; this course of action cannot be ascribed to any particular passion. The former of these actions is plainly to be imputed to some particular passion or affection, the latter as plainly to the general affection or principle of self-love. That there are some particular pursuits or actions concerning which we cannot determine how far they are owing to one, and how far to the other, proceeds from this, that the two principles are frequently mixed together, and run into each other. This distinction is further explained in the eleventh sermon.

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