fluence as self-love. So far indeed as
self-love, and cool reflection upon what is for our interest, would set
us on work to gain a supply of our own several wants, so far the love of
our neighbour would make us do the same for him: but the degree in which
we are put upon seeking and making use of the means of gratification, by
the feeling of those affections, appetites, and passions, must
necessarily be peculiar to ourselves.

That there are particular passions (suppose shame, resentment) which men
seem to have, and feel in common, both for themselves and others, makes
no alteration in respect to those passions and appetites which cannot
possibly be thus felt in common. From hence (and perhaps more things of
the like kind might be mentioned) it follows, that though there were an
equality of affection to both, yet regards to ourselves would be more
prevalent than attention to the concerns of others.

And from moral considerations it ought to be so, supposing still the
equality of affection commanded, because we are in a peculiar manner, as
I may speak, intrusted with ourselves, and therefore care of our own
interests, as well as of our conduct, particularly belongs to us.

To these things must be added, that moral obligations can extend no
further than to natural possibilities. Now we have a perception of our
own interests, like consciousness of our own existence, which we always
carry about with us, and which, in its continuation, kind, and degree,
seems impossible to be felt in respect to the interests of others.

From all these things it fully appears that though we were to love our
neighbour in the same degree as we love ourselves, so far as this is
possible, yet the care of ourselves, of the individual, would not be
neglected, the apprehended danger of which seems to be the only objection
against understanding the precept in this strict sense.

III. The general temper of mind which the due love of our neighbour
would form us to, and the influence it would have upon our behaviour in
life, is now to be considered.

The temper and behaviour of charity is explained at large in that known
passage of St. Paul: {27} _Charity suffereth long_, _and is kind_;
_charity envieth not_, _doth not behave itself unseemly_, _seeketh not
her own_, _thinketh no evil_, _beareth all things_, _believeth all
things_, _hopeth all things_. As to the meaning of the expressions,
_seeketh not her own_, _thinketh no evil_, _believeth