Whole Works of Joseph Butler/Sermons 11 and 12
SERMON XI.
UPON THE LOVE OF OUR NEIGHBOUR.
PREACHED ON ADVENT SUNDAY.
It is commonly observed, that there is a disposition in men to complain of the viciousness and corruption of the age in which they live, as greater than that of former ones: which is usually followed with this further observation, that mankind has been in that respect much the same in all times. Now, to determine whether this last be not contradicted by the accounts of history: thus much can scarce be doubted, that vice and folly takes different turns, and some particular kinds of it are more open and avowed in some ages than in others; and, I suppose, it may be spoken of as very much the distinction of the present, to profess a contracted spirit, and greater regards to self-interest, than appears to have been done formerly. Upon this account it seems worth while to inquire, whether private interest is likely to be promoted in proportion to the degree in which self-love engrosses us, and prevails over all other principles; "or whether the contracted affection may not possibly be so prevalent as to disappoint itself, and even contradict its own end, private good?"
And since, further, there is generally thought to be some peculiar kind of contrariety between self-love and the love of our neighbour—between the pursuit of public and of private good; insomuch, that when you are recommending one of these, you are supposed to be speaking against the other; and from hence arises a secret prejudice against, and frequently open scorn of, all talk of public spirit and real good-will to our fellow-creatures; it will be necessary to "inquire what respect benevolence hath to self-love, and the pursuit of private interest to the pursuit of public?" Or whether there be anything of that peculiar inconsistence and contrariety between them, over and above what there is between self-love and other passions and particular affections, and their respective pursuits?
These inquiries, it is hoped, may be favourably attended to; for there shall be all possible concessions made to the favourite passion, which hath so much allowed to it, and whose cause is so universally pleaded; it shall be treated with the utmost tenderness and concern for its interests. In order to this, as well as to determine the fore-mentioned questions, it will be necessary to consider the nature, the object, and end of that self-love, as distinguished from other principles or affections in the mind, and their respective objects.
Every man hath a general desire of his own happiness; and likewise a variety of particular affections, passions, and appetites, to particular external objects. The former proceeds from, or is, self-love, and seems inseparable from all sensible creatures, who can reflect upon themselves and their own interest or happiness, so as to have that interest an object to their minds: what is to be said 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 pursues is somewhat internal, our own happiness, enjoyment, satisfaction; whether we have or have not a distinct particular perception what it is, or wherein it consists: the objects of the latter are this or that particular external thing, which the affections tend towards, and of which it hath always a particular idea or perception. The principle we call self-love never seeks anything external for the sake of the thing, but only as a means of happiness or good: particular affections rest in the external things themselves. One belongs to man as a reasonable creature reflecting upon his own interest or happiness; the other, though quite distinct from reason, are as much a part of human nature.
That all particular appetites and passions are towards external things themselves, distinct from the pleasure arising from them, is manifested from hence, that there could not be this pleasure, were it not for that prior suitableness between the object and the passion: there could be no enjoyment or delight for one thing more than another, from eating food more than from swallowing 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 arising from its gratification is as much my own pleasure, as the pleasure self-love would have from knowing I myself should, be happy some time hence, would be my own pleasure. And if, because every particular affection is a man's own, and the pleasure arising from its gratification his own pleasure, or pleasure to himself, such particular affection must be called self-love. According to this way of speaking, no creature whatever can possibly act but merely from self-love; and every action and every affection whatever is to be resolved up into this one principle. But then this is not the language of mankind: or, if it were, we should want words to express the difference between the principle of an action, proceeding from cool consideration that it will be to my own advantage; and an action, suppose of revenge, or of friendship, by which a man runs upon certain ruin, to do evil or good to another. It is manifest the principles of these actions are totally different, and so want different words to be distinguished by: all that they agree in is, that they both proceed from, and are done to gratify an inclination in a man's self. But the principle or inclination in one case is self-love; in the other, hatred, or love of another. There is then a distinction between the cool principle of self-love, or general desire of our own happiness, as one part of our nature, and one principle of action; and the particular affections towards particular external objects, as another part of our nature, and another principle of action. How much soever, therefore, is to be allowed to self-love, yet it cannot be allowed to be the whole of our inward constitution; because, you see, there are other parts or principles which come into it.
Further, private happiness or good is all which self-love can make us desire or be concerned about. In having this consists its gratification; it is an affection to ourselves—a regard to our own interest, happiness, and private good: and in the proportion a man hath this, he is interested, or a lover of himself. Let this be kept in mind, because there is commonly, as I shall presently have occasion to observe, another sense put upon these words. On the other hand, particular affections tend towards particular external things; these are their objects; having these is their end; in this consists their gratification: no matter whether it be, or be not, upon the whole, our interest or happiness. An action, done from the former of these principles, is called an interested action. An action, proceeding from any of the latter, has its denomination of passionate, ambitions, friendly, revengeful, or any other, from the particular appetite or affection from which it proceeds. Thus self-love, as one part of human nature, and the several particular principles as the other part, are themselves, their objects, and ends, stated and shown.
From hence it will be easy to see how far, and in what ways, each of these can contribute and be subservient to the private good of the individual. Happiness does not consist in self-love. The desire of happiness is no more the thing itself, than the desire of riches is the possession or enjoyment of them. People may love themselves with the most entire and unbounded affection, and yet be extremely miserable. Neither can self-love any way help them out, but by setting them on work to get rid of the causes of their misery, to gain or make use of those objects which are by nature adapted to afford satisfaction. Happiness or satisfaction consists only in the enjoyment of those objects which are by nature suited to our several particular appetites, passions, and affections. So that if self-love wholly engrosses us, and leaves no room for any other principle, there can be absolutely no such thing at all as happiness or enjoyment of any kind whatever; since happiness consists in the gratification of particular passions, which supposes the having of them. Self-love then does not constitute this or that to be our interest or good; but our interest or good being constituted by nature and supposed self-love, only puts us upon obtaining and securing it. Therefore, if it be possible that self-love may prevail and exert itself in a degree or manner which is not subservient to this end, then it will not follow that our interest will be promoted in proportion to the degree in which that principle engrosses us, and prevails over others. Nay, farther, the private and contracted affection, when it is not subservient to this end, private good, may, for anything that appears, have a direct contrary tendency and effect And if we will consider the matter, we shall see that it often really has. Disengagement is absolutely necessary to enjoyment; and a person may have so steady and fixed an eye upon his own interest, whatever he places it in, as may hinder him from attending to many gratifications within his reach, which others have their minds free and open to. Over-fondness for a child is not generally thought to be for its advantage; and, if there be any guess to be made from appearances, surely that character we call selfish is not the most promising for happiness. Such a temper may plainly be, and exert itself in a degree and manner which may give unnecessary and useless solicitude and anxiety, in a degree and manner which may prevent obtaining the means and materials of enjoyment, as well as the making use of them. Immoderate self-love does very ill consult its own interest; and how much soever a paradox it may appear, it is certainly true, that, even from self-love, we should endeavour to get over all inordinate regard to, and consideration of, ourselves. Every one of our passions and affections hath its natural stint and bound, which may easily be exceeded; whereas our enjoyments can possibly be but in a determinate measure and degree. Therefore such excess of the affection, since it cannot procure any enjoyment, must in all cases be useless, but is generally attended with inconveniences, and often is down-right pain and misery. This holds as much with regard to self-love as to all other affections. The natural degree of it, so far as it sets us on work to gain and make use of the materials of satisfaction, may be to our real advantage: but beyond or beside this, it is in several respects an inconvenience and disadvantage. Thus it appears that private interest is so far from being likely to promoted in proportion to the degree in which self-love engrosses us, and prevails over all other principles, that the contracted affection maybe so prevalent as to disappoint itself and even contradict its own end, private good.
"But who, except the most sordidly covetous, ever thought there was any rivalship between the love of greatness, honour, power, or between sensual appetites, and self-love? No; there is a perfect harmony between them. It is by means of these particular appetites and affections that self-love is gratified in enjoyment, happiness, and satisfaction. The competition and rivalship is between self-love and the love of our neighbour. That affection which leads us out of ourselves, makes us regardless of our own interest, and substitute that of another in its stead." Whether then there be any peculiar competition and contrariety in this case, shall now be considered.
Self-love and interestedness was stated to consist in or be an affection to ourselves, a regard to our own private good: it is, therefore, distinct from benevolence, which is an affection to the good of our fellow-creatures. But that benevolence is distinct from, that is, not the same thing with self-love, is no reason for its being looked upon with any peculiar suspicion, because every principle whatever, by means of which self-love is gratified, is distinct from it. And all things, which are distinct from each other, are equally so. A man has an affection or aversion to another: that one of these tends to, and is gratified by doing good, that the other tends to, and is gratified by doing harm, does not in the least alter the respect which either one or the other of these inward feelings has to self-love. We use the word property so as to exclude any other persons having an interest in that, of which we say a particular man has the property: and we often use the word selfish so as to exclude in the same manner all regards to the good of others. But the cases are not parallel: for though that exclusion is really part of the idea of property, yet such positive exclusion, or bringing this peculiar disregard to the good of others into the idea of self-love, is in reality adding to the idea, or changing it from what it was before stated to consist in, namely, in an affection to ourselves.* This being the whole idea of self-love, it can no otherwise exclude good-will or love of others, than merely by not including it, no otherwise than it excludes love of arts, or reputation, or of anything else. Neither, on the other hand, does benevolence, any more than love of arts or of reputation, exclude self-love. Love of our neighbour, then, has just the same respect to, is no more distant from self-love, than hatred of our neighbour, or than love and hatred of anything else. Thus the principles, from which men rush upon certain ruin for the destruction of an enemy, and for the preservation of a friend, have the same respect to the private affection, are equally interested, or equally disinterested: and it is of no avail, whether they are said to be one or the other. Therefore, to those who are shocked to hear virtue spoken of as disinterested, it may be allowed, that it is indeed absurd to speak thus of it; unless hatred, several particular instances of vice, and all the common affections and aversions in mankind, are acknowledged to be disinterested too. Is there any less inconsistence between the love of inanimate things, or of creatures merely sensitive, and self-love, than between self-love, and the love of our neighbour? Is desire of, and delight in the happiness of another any more a diminution of self-love, than desire of and delight in the esteem of another? They are both equally desire of and delight in somewhat external to ourselves: either both or neither are so. The object of self-love is expressed in the term self: and every appetite of sense, and every particular affection of the hearty are equally interested or disinterested, because the objects of them all are equally self or somewhat else. Whatever ridicule, therefore, the mention of a disinterested principle or action may be supposed to lie open to, must, upon the matter being thus stated, relate to ambition, and every appetite and particular affection, as much as to benevolence. And indeed all the ridicule, and all the grave perplexity, of which this subject hath had its full share, is merely from words. The most intelligible way of speaking of it seems to be this: that self-love, and the actions done in consequence of it, (for these will presently appear to be the same as to this question,) are interested; that particular affections towards external objects, and the actions done in consequence of those affections, are not so. But every one is at liberty to use words as he pleases. All that is here insisted upon is, that ambition, revenge, benevolence, all particular passions whatever, and the actions they produce, are equally interested or disinterested.
Thus it appears, that there is no peculiar contrariety between self-love and benevolence; no greater competition between these, than between any other particular affections and self-love. This relates to the affections themselves. Let us now see whether there be any peculiar contrariety between the respective courses of life which these affections lead to; whether there be any greater competition between the pursuit of private and of public good, than between any other particular pursuits and that of private good.
There seems no other reason to suspect that there is any such peculiar contrariety, but only that the course of action which benevolence leads to, has a more direct tendency to promote the good of others, than that course of action, which love of reputation, suppose, or any other particular affection, leads to. But that any affection tends to the happiness of another, does not hinder its tending to one's own happiness too. That others enjoy the benefit of the air and the light of the sun, does not hinder but that these are as much one's own private advantage now, as they would be if we had the property of them exclusive of all others. So a pursuit which tends to promote the good of another, yet may have as great tendency to promote private interest, as a pursuit which does not tend to the good of another at all, or which is mischievous to him. All particular affections whatever, resentment, benevolence, love of arts, equally lead to a course of action for their own gratification, i.e., the gratification of ourselves: and the gratification of each gives delight: so far, then, it is manifest they have all the same respect to private interest. Now, take into consideration further, concerning these three pursuits, that the end of the first is the harm; of the second, the good of another; of the last, somewhat indifferent: and is there any necessity, that these additional considerations should alter the respect which we before saw these three pursuits had to private interest; or render any one of them less conducive to it than any other? Thus, one man's affection is to honour, as his end; in order to obtain which, he thinks no pains too great. Suppose another, with such a singularity of mind, as to have the same affection to public good, as his end, which he endeavours with the same labour to obtain. In case of success, surely the man of benevolence hath as great enjoyment as the man of ambition; they both equally having the end, their affections, in the same degree, tended to; but in case of disappointment, the benevolent man has clearly the advantage; since endeavouring to do good, considered as a virtuous pursuit, is gratified by its own consciousness, i.e., is in a degree its own reward.
And as to these two, or benevolence and any other particular passions whatever, considered in a further view, as forming a general temper, which more or less disposes us for enjoyment of all the common blessings of life, distinct from their own gratification: is benevolence less the temper of tranquillity and freedom, than ambition or covetousness? Does the benevolent man appear less easy with himself, from his love to his neighbour? Does he less relish his being? Is there any peculiar gloom seated on his face? Is his mind less open to entertainment, or to any particular gratification? Nothing is more manifest, than that being in good humour, which is benevolence whilst it lasts, is itself the temper of satisfaction and enjoyment.
Suppose, then, a man sitting down to consider how he might become most easy to himself, and attain the greatest pleasure he could; all that which is his real natural happiness; this can only consist in the enjoyment of those objects which are by nature adapted to our several faculties. These particular enjoyments make up the sum total of our happiness; and they are supposed to arise from riches, honours, and the gratification of sensual appetites. Be it so: yet none profess themselves so completely happy in these enjoyments, but that there is room left in the mind for others, if they were presented to them. Nay, these, as much as they engage us, are not thought so high, but that human nature is capable even of greater. Now there have been persons in all ages, who have professed that they found satisfaction in the exercise of charity, in the love of their neighbour, in endeavouring to promote the happiness of all they had to do with, and in the pursuit of what is just, and right, and good, as the general bent of their mind and end of their life; and that doing an action of baseness or cruelty, would be as great violence to their self as much breaking in upon their nature, as any external force. Persons of this character would add, if they might be heard, that they consider themselves as acting in the view of an infinite Being, who is in a much higher sense the object of reverence and of love, than all the world besides; and, therefore, they could have no more enjoyment from a wicked action done under his eye, than the persons to whom they are making their apology could, if all mankind were the spectators of it; and that the satisfaction of approving themselves to his unerring judgment, to whom they thus refer all their actions, is a more continued settled satisfaction than any this world can afford; as also that they have, no less than others, a mind free and open to all the common innocent gratifications of it such as they are. And, if we go no further, does there appear any absurdity in this? Will any one take upon him to say, that a man cannot find his account in this general course of life, as much as in the most unbounded ambition, or the excesses of pleasure? Or that such a person has not consulted so well for himself, for the satisfaction and peace of his own mind, as the ambitious or dissolute man? And though the consideration, that God himself will in the end justify their taste, and support their cause, is not formally to be insisted upon here; yet thus much comes in, that all enjoyments whatever are much more clear and unmixed, from the assurance that they will end well. Is it certain, then, that there is nothing in these pretensions to happiness, especially when there are not wanting persons, who have supported themselves with satisfactions of this kind in sickness, poverty, disgrace, and in the very pangs of death? whereas, it is manifest all other enjoyments fail in these circumstances. This surely looks suspicious of having somewhat in it. Self-love, methinks, should be alarmed. May she not possibly pass over greater pleasures, than those she is so wholly taken up with?
The short of the matter is no more than this. Happiness consists in the gratification of certain affections, appetites, passions, with objects which are by nature adapted to them. Self-love may indeed set us on work to gratify these: but happiness or enjoyment has no immediate connexion with self-love, but arises from such gratification alone. Love of our neighbour is one of those affections. This, considered as a virtuous principle, is gratified by a consciousness of endeavouring to promote the good of others: but considered as a natural affection, its gratification consists in the actual accomplishment of this endeavour. Now, indulgence or gratification of this affection, whether in that consciousness, or this accomplishment, has the same respect to interest, as indulgence of any other affection; they equally proceed from, or do not proceed from, self-love; they equally include, or equally exclude, this principle. Thus it appears, that "benevolence and the pursuit of public good have at least as great respect to self-love and the pursuit of private good, as any other particular passions, and their respective pursuits."
Neither is covetousness, whether as a temper or pursuit, any exception to this. For if by covetousness is meant the desire and pursuit of riches for their own sake, without any regard to or consideration of the uses of them; this hath as little to do with self-love, as benevolence hath. But by this word is usually meant, not such madness and total distraction of mind, but immoderate affection to and pursuit of riches as possessions, in order to some further end; namely, satisfaction, interest, or good. This, therefore, is not a particular affection, or particular pursuit, but it is the general principle of self-love, and the general pursuit of our own interest; for which reason, the word selfish is by every one appropriated to this temper and pursuit. Now, as it is ridiculous to assert that self-love and the love of our neighbour are the same; so neither is it asserted that following these different affections hath the same tendency and respect to our own interest. The comparison is not between self-love and the love of our neighbour; between pursuit of our own interest, and the interest of others; but between the several particular affections in human nature towards external objects, as one part of the comparison; and the one particular affection to the good of our neighbour, as the one part of it: and it has been shown, that all these have the same respect to self-love and private interest.
There is indeed frequently an inconsistence, or interfering between self-love or private interest, and the several particular appetites, passions, affections, or the pursuits they lead to. But this competition or interfering is merely accidental, and happens much oftener between pride, revenge, sensual gratifications, and private interest, than between private interest and benevolence. For nothing is more common than to see men give themselves up to a passion or an affection to their known prejudice and ruin, and in direct contradiction to manifest and real interest, and the loudest calls of self-love: whereas the seeming competitions and interfering between benevolence and private interest, relate much more to the materials or means of enjoyment, than to enjoyment itself. There is often an interfering in the former, where there is none in the latter. Thus, as to riches: so much money as a man gives away, so much less will remain in his possession. Here is a real interfering. But though a man cannot possibly give without lessening his fortune, yet there are multitudes might give without lessening their own enjoyment; because they may have more than they can turn to any real use or advantage to themselves. Thus, the more thought and time any one employs about the interests and good of others, he must necessarily have less to attend his own; but he may have so ready and large a supply of his own wants, that such thought might be really useless to himself, though of great service and assistance to others.
The general mistake, that there is some greater inconsistence between endeavouring to promote the good of another and self-interest, than between self-interest and pursuing anything else, seems, as hath already been hinted, to arise from our notions of property; and to be carried on by this property's being supposed to be itself our happiness or good. People are so very much taken up with this one subject, that they seem from it to have formed a general way of thinking, which they apply to other things that they have nothing to do with. Hence, in a confused and slight way, it might well be taken for granted, that another's having no interest in an affection, (i.e., his good not being the object of it,) renders, as one may speak, the proprietor's interest in it greater; and that if another had an interest in it, this would render his less, or occasion that such affection could not be so friendly to self-love, or conducive to private good, as an affection or pursuit which has not a regard to the good of another. This, I say, might be taken for granted, whilst it was not attended to, that the object of every particular affection is equally somewhat external to ourselves: and whether it be the good of another person, or whether it be any other external thing, makes no alteration with regard to its being one's own affection, and the gratification of it one's own private enjoyment. And so far as it is taken for granted, that barely having the means and materials of enjoyment is what constitutes interest and happiness; that our interest and 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 rivalsliip 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 inconsistency 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 exhortion 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 had 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 good- will 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.
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 affection to the good and happiness of our fellow-creatures. This implies in it a disposition to produce happiness: and this is the simple notion of goodness, which appears so amiable wherever we meet with it. From hence it is easy to see, that the perfection of goodness consists in love to the whole universe. This is the perfection of Almighty God.
But as man is so much limited in his capacity, as so small a part of the creation comes under his notice and influence, and as we are not used to consider things in so general a way; it is not to be thought of, that the universe should be the object of benevolence to such creatures as we are. Thus, in that precept of our Saviour's, "Be ye perfect, even as your Father which is in heaven is perfect," Matt. v. 48, the perfection of the Divine goodness is proposed to our imitation, as it is promiscuous, and extends to the evil as well as the good; not as it is absolutely universal, imitation of it in this respect being plainly beyond us. The object is too vast. For this reason, moral writers also have substituted a less general object for our benevolence—mankind. But this likewise is an object too general, and very much out of our view. Therefore persons more practical have, instead of mankind, put our country; and made the principle of virtue, of human virtue, to consist in the entire uniform love for our country; and this is what we call a public spirit, which in men of public stations is the character of a patriot. But this is speaking to the upper part of the world. Kingdoms and governments are large; and the sphere of action of far the greatest part of mankind is much narrower than the governments they live under: or, however, common men do not consider their actions as affecting the whole community, of which they are members. There plainly is wanting a less general and nearer object of benevolence for the bulk of men than that of their country. Therefore the Scripture, not being a book of theory and speculation, but a plain rule of life for mankind, has, with the utmost possible propriety, put the principle of virtue upon the love of our neighbour; which is that part of the universe, that part of mankind, that part of our country, which comes under our immediate notice, acquaintance, and influence, and with which we have to do.
This is plainly the true account or reason why our Saviour places the principle of virtue in the love of our neighbour; and the account itself shows who are comprehended under that relation.
II. Let us now consider in what sense we are commanded to love our neighbour as ourselves.
This precept, in its first delivery by our Saviour, is thus introduced: "Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy strength; and thy neighbour as thyself." These very different manners of expression do not lead our thoughts to the same measure or degree of love common to both objects; but to one peculiar to each. Supposing, then, which is to be supposed, a distinct meaning and propriety in the words, "as thyself;" the precept we are considering will admit of any of these senses; that we bear the same kind of affection to our neighbour as we do to ourselves; or, that the love we bear to our neighbour should have some certain proportion or other to self-love; or, lastly, that it should bear the particular proportion of equality, that it be in the same degree.
First, The precept may be understood as requiring only that we have the same kind of affection to our fellow-creatures as to ourselves. That, as every man has the principle of self-love, which disposes him to avoid misery, and consult his own happiness; so we should cultivate the affection of good- will to our neighbour, and that it should influence us to have the same kind of regard to him. This, at least, must be commanded; and this will not only prevent our being injurious to him, but will also put us upon promoting his good. There are blessings in life, which we share in common with others; peace, plenty, freedom, healthful seasons. But real benevolence to our fellow-creatures would give us the notion of a common interest in a stricter sense: for in the degree we love another, his interest, his joys, and sorrows, are our own. It is from self-love that we form the notion of private good, and consider it as our own: love of our neighbour will teach us thus to appropriate to ourselves his good and welfare; to consider ourselves as having a real share in his happiness. Thus the principle of benevolence would be an advocate within our own breasts, to take care of the interests of our fellow-creatures, in all the interferings and competitions which cannot but be, from the imperfections of our nature, and the state we are in. It would likewise, in some measure, lessen that interfering, and hinder men from forming so strong a notion of private good, exclusive of the good of others, as we commonly do. Thus, as the private affection makes us in a peculiar manner sensihle of humanity, justice, or injustice, when exercised towards ourselves; love of our neighbour would give us the same kind of sensibility in his behalf. This would be the greater security of our uniform obedience to that most equitable rule, "Whatsoever ye would that men should do unto you, do ye even so unto them."
All this is indeed no more than that we should have a real love to our neighbour; but then, which is to be observed, the words, as thyself, express this in the most distinct manner, and determine the precept to relate to the affection itself. The advantage which this principle of benevolence has over other remote considerations is, that it is itself the temper of virtue; and likewise that is the chief, nay, the only effectual security of our performing the several offices of kindness we owe to our fellow-creatures. When, from distant considerations, men resolve upon anything to which they have no liking, or, perhaps, an averseness, they are perpetually finding out evasions and excuses; which need never be wanting, if people look for them; and they equivocate with themselves in the plainest cases in the world. This may be in respect to single determinate acts of virtue: but it comes in much more, where the obligation is to a general course of behaviour: and most of all, if it be such as cannot be reduced to fixed determinate rules. This observation may account for the diversity of the expression in that known passage of the prophet Micah, "To do justly, and to love mercy." A man's heart must be formed to humanity and benevolence, he must love mercy, otherwise he will not act mercifully in any settled course of behaviour. A consideration of the future sanctions of religion is our only security of persevering in our duty, in cases of great temptations; so to get our heart and temper formed to a love and liking of what is good, is absolutely necessary in order to our behaving rightly in the familiar and daily intercourses amongst mankind.
Secondly, The precept before us may be understood to require, that we love our neighbour in some certain proportion or other, according as we love ourselves. And indeed a man's character cannot be determined by the love he bears to his neighbour, considered absolutely: but the proportion which this bears to self-love, whether it be attended to or not, is the chief thing which forms the character and influences the actions. For as the form of the body is a composition of various parts; so likewise our inward structure is not simple or uniform, but a composition of various passions, appetites, affections, together with rationality; including in this last both the discernment of what is right, and a disposition to regulate ourselves by it. There is greater variety of parts in what we call a character, than there are features in a face: and the morality of that is no more determined by one part, than the beauty or deformity of this is by one single feature: each is to be judged of by all the parts or features not taken singly, but together. In the inward frame the various passions, appetites, affections, stand in different respects to each other. The principles in our mind may be contradictory, or checks and allays only, or incentives and assistants to each other. And principles, which in their nature have no kind of contrariety or affinity, may yet accidentally be each other's allays or incentives.
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, denominates 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 actions: whereas benevolence in the other person, though in a lower degree, may yet be the strongest principle in bis 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 towards 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, jet regard 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 interest, 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: "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," 1 Cor. xiii. As to the meaning of the expresions, "seeketh not her own, thinketh no evil, believeth nk&Vk iwi «sr^i^^'i^ 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 good-will. And though such is the world in which we live, that experience and knowledge of it not only may, but must beget in us greater regard to ourselves, and doubtfulness of the characters of others, than is natural to mankind, yet these ought not to be carried farther 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 good-will 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 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 as a principle in reasonable creatures, and so to be directed by their reason: for reason and reflection come 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 further 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 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 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 suflicient: but the reason is, that their love to others is not, any more than the 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 preeminence given to it; and is a justification of the apostle's assertion, that all other commandments are comprehended in it; whatever cautions and restrictions[1] 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 maybe 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 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.
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!
- ↑ 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 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, honour, 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.