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
- ↑ 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
