Society: And it must be supported by that s ER M. great and god-like Disposition of Mind, which XIII. defires and labours to plant Happiness, where it is not; and to continue it where it is. And this is the fame Thing with that Comprehensive Love and Charity towards Others, which the Gospel came to reftore, and to inflame. But this, I fay, not fo, as to exclude that Reasonable Regard to ourselves, and our own Concerns, which never is, nor can be, a Vice. So far from it, that, as long as We are Members of Human Society, nothing can more secure and improve our own Happiness, than this Regard to the Happiness of that Human Society, of which we are Members. We can do nothing for that good End, but what will reflect back its happy Influences upon ourselves, in fome Degree or other: As Every Law for the Prefervation, and Glory, and Happiness, of the Public, is a Law, in which All the Members of the Public must find their own Account, and their own Security. So that a Public Spirit is not founded upon a Regard to Others, inconfiftent with a Regard to Ourselves, in a good Sense; but really takes in that virtuous and praise-worthy Self-love; which confiders our own True Lafting Intereft, (as well as the Peace and Applaufes of our Mind within,) closely united

SERM. with the Happiness and Intereft of All around

W This may appear with more Light, if you confider the very Method, and End, of Mankind's Engagements with one another, in their entering into the Terms of Human Society. Before you fuppofe this Engagement, or Compact, or whatever you will call it, Every Man was, properly speaking, One by Himfelf; guarding Himself alone, against Others; taking every thing for his Support, which could come within his Reach; and having Himself alone, under his own Care and Protection. The first Step towards Human Society must arife, in the Nature of the thing, from a Defire of a more fettled Security, than Every Man, by Himself, could find in his own Defense and Protection; joined with a Benevolent Defire of the fame Good to Others, which Every One found the want of, in Himself. And the Nature of the Stipulation, or Agreement, must have been this; not, to profefs or pretend to throw off All Concern for Themfelves; or to regard the Happiness of Others, in a way inconfiftent with their own: But to engage for that mutual Strength and Support, which fhould be the Happiness of All the Members of Society; that is, of Themfelves, as well as of Others.

The

The Public Spirit, therefore, We are now SER M. fpeaking of, as it refpects Human Society, XIII. must be founded upon the Original Defign,

and End, of Human Society; which was, in

the Intent of every Man, the Good and Happinefs of Himself, confidered in Conjunction with the Good and Happiness of Others.

2. This will lead Us to the True Account of the oppofite Vice. For it is plain from what hath been said, that this doth not confift in regarding Ourselves; provided we regard Ourfelves as Members of Society, united in the Bonds of Friendship and Union with many Others, for the fame End of Mutual Prefervation and Happiness; But that the Crime confifts in regarding Ourselves in fuch a manner, as doth in effect take Us again out of that Society, into which We were entered; and shews that we confider Our felves, as retired back again into that State, in which We were originally Our own Supports, and Our own Defenders, without Regard to Any but Our felves. This, Every one fees plainly, in the Cafe of Notorious Of fenders; in Inftances which public Infamy and conftant Punishment have marked with Difgrace; fuch as Open Robbery, and Violence, and Rapine. But it is as true, and as certain, in all other, lefs obferved, and lefs notorious, Inftances. For, as Men profeffing those Vices,

SERM. have, for their own present Humour, or PafXIII. fion, voluntarily removed Themselves out of w that Society, in which They were once engaged: So, Whoever, out of a false regard to Themfelves; either for a prefent Gratification of Covetoufness, Pride, Ambition, Revenge, or the like, hinder the leaft Good, or procure the least Evil, to the Public; Thefe Men are, in that Instance, and in that Degree, upon the fame foot with the Others. They are fo far got loofe from the Bonds of Human Society. They so far regard Themfelves as Particulars, ftanding by Themfelves. They have fo far torn themselves from the Ties and Concerns of Social Engage ments. And, tho' they may avoid the Infamy of Common Difcourfe, which generally follows nothing but Public and Shameful Punishment ; yet, in reality They are but juft where the Others are; that is, They are again got back into a State directly oppofite to that of Human Society; and are divested of All Real Title to the Advantages of a Condition, from which They have voluntarily feparated Themselves. :

The Question therefore, to any Man upon this Subject, is only this, Whether, upon any Occafion, He will regard Himself, and his own immediate Paffions and Views, (which He fuppofeth His prefent Good,) in Diftinction and Oppofition to the Good of So

ciety; or, Whether He will be content to re- SER M. gard Himself, as a Member of Society; and XIII. his own particular Good and Happiness, as united and confiftent with the Good and Happinefs of Others. In the former Cafe, His Choice immediately diffolves the Relation between Him and Others, and gives Them a Right to look upon, and treat Him, as a Public Enemy. In the latter Cafe, His Choice is directed by a Benevolent Temper to Himself, as well as to Others; and by a Defire of the Happiness of Others, as united with his own, in the fame Great Concerns.

3. It follows naturally, upon what hath been faid, to obferve, that it is this Defire of the Happiness of Others, this Generous and Diffufive Love of Mankind, which, in all Seafons, and upon all Occafions, will be our chief Defense against falling into the Vice, I have been now fpeaking of. For tho', at the Beginning, the first Thought of entering into the Terms of Society, was owing to the Wants, and Defects, which Every particular Man found in Himself, for his own particular Support and Preservation; yet the End of that Society must be answered, and maintained, by that Equitable Rule, of not expecting from Others, what We ourselves are not ready to afford Them, in all like Circumstances.

And,