than between private Interest and Benevo- Serm. lence. For nothing is more common, than XI. to fee Men give themselves up to a Paffion or an Affection to their known Prejudice and Ruin, and in direct contradiction to manifest and real Intereft, and the loudest Calls of Self-love. But the feeming Competitions and Interfering, between Benevolence and private Intereft, 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, fo much less will remain in his Poffeffion. Here is a real interfering. But though a Man cannot poffibly give without leffening his Fortune, yet there are Multitudes might give without lef-* fening 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 fo ready and large a Supply of his own Wants, that fuch Thought might be really useless to himself,

though

Serm. though of great Service and Affiftance to XI. others.

The Occafion of the general Mistake, that there is fome greater Inconfiftence between endeavouring to promote the Good of another and Self-Intereft, than between Self. intereft and pursuing any thing elfe, is this, which hath been already hinted; that Men confider the Means and Materials of Enjoyment, not the Enjoyment of them, as what constitutes Intereft and Happiness. It is the Poffeffion, having the Property of Riches, Houses, Lands, Gardens, in which our Intereft or Good is fupposed to confist. Now if Riches and Happiness are identical Terms, it may well be thought, that, as by bestowing Riches on another you leffen your own, fo alfo by promoting the Happiness of another you leffen your own. And thus there would be a real Inconfiftence and Contrariety between private and publick Good. But whatever occafioned the Mistake, I hope it has been fully proved to be one.

And to all thefe Things may be added, that Religion is fo far from disowning the Principle of Self-love, that on the contrary it addreffeth itself to us in that State of Mind when Reason prefides; and there can

no

no Access be had to the Understanding, but Serm. by convincing Men, that the Course of XI. Life we would persuade them to is for their Intereft. It may be allowed, without any - Prejudice to the Cause of Virtue and Religion, that our Ideas of Happiness and Mifery 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 fhould ever be, as it is impoffible there ever should be, any Inconfiftence between them: Though these laft too, as expreffing the Fitness of Actions, are real as Truth itself. Let it be allowed, though Virtue or moral Rectitude does indeed confift in Affection to and Purfuit of what is Right and Good, as fuch; yet, that when we fit down in a cool Hour, we can neither juftify to ourselves this or any other Pursuit, but from a Conviction that it will be for our Happiness.

Common Reason and Humanity will have fome Influence upon Mankind, whatever becomes of Speculations: But, fo far as the Interefts of Virtue depend upon the Theory of it being fecured from open Scorn, so far its very Being in the World depends

upon

Serm. upon its appearing to have no Contrariety to XI. private Interest and Self-love. The foregoing

Obfervations therefore, it is hoped, may

have gained a little Ground in Favour of the Precept before us; the particular Explanati on of which, fhall be the Subject of the next Difcourfe.

I will conclude at prefent, with observing the peculiar Obligation which we are under to Virtue and Religion, as enforced in the Verfes following the Text, in the Epiftle for the Day, from our Saviour's coming into the World. The Night is far spent, the Day is at hand; let us therefore caft off the Works of Darkness, and let us put on the Armour 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 whiarife out of the Nature of Virtue and Vice; I might add, as our Saviour has fet 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

He Serm.

of Chriftians, we must place ours. hath at once injoined it upon us by Way of XI. Command with peculiar Force; and by his Example, as having undertaken the Work of our Salvation out of pure Love and Goodwill to Mankind. The Endeavour to fet home this Example upon our Minds is a very proper Employment of this Seafon, which is bringing on the Festival of his Birth: Which as it may teach us many excellent Leffons of Humility, Refignation, and Obedience to the Will of God, fo there is none it recommends with greater Authority, Force and Advantage, than this of Love and Charity; fince 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.