real share in his happiness. Thus the principle of benevolence
would be an advocate within our own breasts, to take care of the
interests of our fellow-creatures in 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