n
all the interfering and competitions which cannot but be, from the
imperfection of our nature, and the state we are in. It would likewise,
in some measure, lessen that interfering, and hinder men from forming so
strong a notion of private good, exclusive of the good of others, as we
commonly do. Thus, as the private affection makes us in a peculiar
manner sensible of humanity, justice or injustice, when exercised towards
ourselves, love of our neighbour would give us the same kind of
sensibility in his behalf. This would be the greatest security of our
uniform obedience to that most equitable rule. _Whatsoever ye would that
men should do unto you_, _do ye even so unto them_.

All this is indeed no more than that we should have a real love to our
neighbour; but then, which is to be observed, the words _as thyself_
express this in the most distinct manner, and determine the precept to
relate to the affection itself. The advantage which this principle of
benevolence has over other remote considerations is, that it is itself
the temper of virtue, and likewise that it is the chief, nay, the only
effectual security of our performing the several offices of kindness we
owe to our fellow-creatures. When from distant considerations men
resolve upon any thing to which they have no liking, or perhaps an
averseness, they are perpetually finding out evasions and excuses, which
need never be wanting, if people look for them: and they equivocate with
themselves in the plainest cases in the world. This may be in respect to
single determinate acts of virtue, but it comes in much more, where the
obligation is to a general course of behaviour, and most of all, if it be
such as cannot be reduced to fixed determinate rules. This observation
may account for the diversity of the expression in that known passage of
the prophet Micah, _to do justly_, _and to love mercy_. A man's heart
must be formed to humanity and benevolence, he must _love mercy_,
otherwise he will not act mercifully in any settled course of behaviour.
As consideration of the future sanctions of religion is our only security
of preserving in our duty, in cases of great temptation: so to get our
heart and temper formed to a love and liking of what is good is
absolutely necessary in order to our behaving rightly in the familiar and
daily intercourses amongst mankind.

Secondly, The precept before us may be understood to require that we love
our neighbour in some cert