Preached
on Advent Sunday.
And
if there be any other commandment, it is briefly comprehended in this saying,
namely, Thou shalt love thy neighbor as thyself.
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 neighbor, between the
pursuit of public good 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 any
thing 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 favorably attended to; for there shall be all
possible concessions made to the favorite 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 forementioned 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 and 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 any thing external for the sake of the
thing, but only as a means of to 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 neighbor, 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, 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,
ambitious, 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 further, the private and contracted affection, when it is not
subservient to this end, private good, may, for any thing 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 endeavor to get over all inordinate regard to, and consideration of
ourselves. Everyone 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 downright 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 besides
this, it is in several respects an inconvenience and disadvantage. Thus it
appears, that private interest is so far from being likely to be promoted in
proportion to the degree in which self-love engrosses us, and prevails over all
other principles, that the
contracted affection may be 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, honor, 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 neighbor. 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 ratified 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
person's 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 (1). 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
any thing else. Neither, on the other hand, does benevolence, any more than love
of arts or of reputation, exclude self-love. Love of our neighbor, then, has
just the same respect to, is no more distant from self-love, than hatred of our
neighbor, or than love or hatred of any thing 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 heart, 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 m consequence of those affections, are not so. But everyone 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 anyone of them less conducive to it than any other?
Thus, one man's affection is to honor, 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 endeavors with
the same labor 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 endeavoring 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 neighbor? Does he less relish his being? Is
there any peculiar gloom seated on his face? Is his mind less open to
entertainment, to any particular gratification? Nothing is more manifest, than
that being in good humor, 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, honors,
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
neighbor, in endeavoring 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 anyone 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, and 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 gratifications alone. Love of our neighbor is one of those affections.
This, considered as a virtuous principle, is gratified by a consciousness of
endeavoring to promote the good of others; but, considered as a natural
affection, its gratification consists in the actual accomplishment of this
endeavor. 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 hath 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 a 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
everyone appropriated to this temper and pursuit. Now, as it is ridiculous, to
assert, that self-love and the love of our neighbor 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 neighbor; 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 neighbor, 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 own 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, when 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 less lessening his fortune, yet there are
multitudes might give without lessening their own enjoyment; because they say
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 endeavoring to
promote the good of another and self-interest, than between self-interest and
pursuing any thing 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 bas 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 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 call 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 favor 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 armor 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 the 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 endeavor 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."