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SERMON XII.

Upon the LOVE of our
Neighbour.

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.

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AVING already removed the Pre- Serm. judices against publick Spirit, or the XII. 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 fhewing, Who is our Neighbour: In what Senfe we are required to love him as ourselves: The Influence fuch Love would have upon our Behaviour in Life: And lastly, How this Commandment comprehends in it all others. Q 2

I. The

Serm. I. The Objects and due Extent of this AfXII. fection 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 Difpofition to produce Happiness: And this is the fimple Notion of Goodness, which appears so aimable wherever we meet with it. From hence it is easy to fee, that the Perfection of Goodness confifts in Love to the whole Universe. Thus we are com

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manded to be perfect, as our Father which is in Heaven is perfect *; i. e. perfect in Goodness or Benevolence, as the preceding Words determine the Senfe to be; to make the Object of this Affection as general and extenfive, as we are able.

But as Man is fo much limited in his Capacity, as fo fmall a Part of [the Creation comes under his Notice and Influence, and as we are not used to confider things in fo general a Way; it is not to be thought of, that the Univerfe fhould be the Object of Benevolence

* Matth. v. 48. Gukty

Benevolence to fuch Creatures as we are. Serm. Moral Writers have therefore fubftituted one XII. lefs general, Mankind. But this likewise

is an Object too general, and very much out of our View. Therefore Perfons more practical have, instead of Mankind, put our Country; and made the Principle of Virtue, of Humane Virtue, to confift in the intire uniform Love of our Country: And this is what we call a publick Spirit; which in Men of publick Stations is the Character of a Patriot. But this is fpeaking 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 Government they live under: Or however, common Men do not confider their Actions as affecting the whole Community of which they are Members. There plainly is wanting a lefs 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 poffible Propriety put the Principle of Virtue upon the Love of our Neighbour; which is that Part of the Universe

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Serm. Universe, that Part of Mankind, that P XII. of our Country, which comes under o.

immediate Notice, Acquaintance and I fluence, and with which we have to do.

This is plainly the true Account or Re fon, why our Saviour places the Principle Virtue in the Love of our Neighbour; an the Account itself fhows who are compr hended under that Relation.

II. Let us now confider in what Senfe w are commanded to love our Neighbour a ourfelves. This Precept, in its first Delive ry by our Saviour, is thus introduced: Thos fhalt love the Lord thy God with all thin Heart, with all thy Soul, and with all thy Strength; and thy Neighbour as thy felf. These very different Manners of Expreffion do not lead our Thoughts to the same Mea fure or Degree of Love, common to both Objects; but to one, peculiar to each. Suppofing then, which is to be fuppofed, a diftinct Meaning and Propriety in the Words, as thy felf; the Precept we are confidering will admit of any of these Senses: That we bear the fame Kind of Affection to our Neighbour, as we do to ourselves: Or, that the Love we bear to our Neighbour should have fome certain Proportion or other to Self

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