SERMON XI.

Upon the Love of our Neighbour.

Preached on Advent Sunday.

ROM. xiii. 9.

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

I

T is commonly obferved, that there is SER M. a Difpofition in Men to complain of XI.

the Vitiousness and Corruption of the Age in which they live, as greater than that of former ones; which is ufually followed with this further Obfervation, that Mankind has been in that respect much the fame in all Times. Now not to determine whether this laft be not contradicted by the Accounts

of

SERM.Of History; thus much can scarce be doubtXI. ed, that Vice and Folly takes different Turns,

and fome particular Kinds of it are more open and avowed in fome Ages than in others: And, I fuppofe, it may be spoken of as very much the Diftinction of the prefent, 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 engroffes us, and prevails over all other Principles; or whether the contracled Affection may not poffibly be fo prevalent as to difatpoint itself, and even contradict its own End, private Good.

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

it

will be neceffary to inquire what Respect SER M. Benevolence bath to Self-love, and the Pur- XI. fuit of private Intereft, to the Purfuit of publick: Or whether there be any thing of that peculiar Inconfiftence and Contrariety between them, over and above what there is between Self-love and other Paffions and particular Affections, and their respective Pursuits.

THESE Inquiries, it is hoped, may be favourably attended to: For there fhall be all poffible Conceffions made to the favourite Paffion, which hath fo much allowed to it, and whose Cause is fo univerfally pleaded: It fhall be treated with the utmoft Tenderness, and Concern for its Interests.

IN order to this, as well as to determine the forementioned Questions, it will be neceffary to confider the Nature, the Object and End of that Self-love, as diftinguished from other Principles or Affections in the Mind, and their respective Objects.

EVERY Man hath a general Defire of his own Happiness; and likewise a Variety of particular Affections, Paffions and Appetites to particular external Objects. The former proceeds from, or is Self-love; and feems infeparable from all fenfible Creatures, who can reflect upon themselves and their own

Interest

B

SERM. Intereft or Happiness, so as to have that InXI. tereft an Object to their Minds: What is to be faid of the latter is, that they proceed from, or together make up that particular Nature, according to which Man is made. The Object the former purfues is fomewhat internal, our own Happiness, Enjoyment, Satisfaction whether we have, or have not a distinct particular Perception what it is, or wherein it confifts: The Objects of the latter are this or that particular 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 feeks any Thing external for the fake of the Thing, but only as a Means of Happiness or Good: Particular Affections reft in the external Things themselves. One belongs to Man as a reafonable Creature reflecting upon his own Intereft or Happiness. The other, though quite diftinct from Reafon, are as much a Part of Humane Nature.

THAT all particular Appetites and Paffions are towards external Things themselves, distinct from the Pleasure arifing from them, is manifefted from hence; that there could not be this Pleafure, were it not for that