SERMON XXXII.

THE USEFULNESS OF GOOD MEN.

NOVEMBER 12, 1826.

FOR he loveth our nation, and he hath built us a synagogue. - LUKE, vii. 5.

A NUMBER of men may unite together for a good, or a bad purpose. When they unite for a bad purpose, they are properly a combination; but when they unite for a valuable and important purpose, they are properly called a society. This word is always taken in a good sense, though used in a very extensive latitude. Society may signify ten men, or twenty, or twenty thousand, or as many millions as can be united. There is a gradation in societies from the smallest to the largest. A church is a society; and so is a town, or a county, or a province, or a state, or a kingdom, or an empire. The same man may be a member of one, or of more different societies. The centurion mentioned in the text, was a member of the Roman empire, a member of the province of Judea, and probably a proselyte of the Jewish church. One of this man's servants lay at the point of death. And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him to come and heal his servant. These respectable men, in order to conciliate Christ to the centurion, represented him as an excellent member of society. "When they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: for he loveth our nation, and he hath built us a synagogue. Then Jesus went with them." This was a practical approbation of the amiable character of the centurion, which is worthy of the universal approbation of mankind in all ages,

and naturally suggests this important truth to our present consideration.

That it becomes all men to seek the general good of society. I shall show first, what it is to seek the general good of society; and then, that it becomes all men to do it.

I. Let us consider what it is to seek the general good of society.

If society signifies any body of men who are united for some valuable and benevolent purpose, then all human societies are really consistent with each other; and a man who really seeks the good of that society to which he belongs, does really seek the good of society in general. Indeed there is no other way for an individual to seek the general good of society, but by seeking the particular good of those particular societies of which general society is composed. In this view, it is proper to speak of men's seeking the general good of society at large. Having premised this, I proceed to observe,

1. That to seek the general good of society, men must sincerely desire that good as an ultimate object. The worst member of society may desire the general good of society, when he apprehends it will have a favorable aspect upon himself; and he may seek the general good in that view of it. But this is not desiring the general good as an ultimate object, or because he loves the members of society in general. The centurion appears to have desired the general good for its own sake. "For," said the elders of the Jews, "he loveth our nation." His love to that nation led him to desire their general good as an ultimate object. And nothing but real benevolence to any society will uniformly dispose men to seek the general good of it.

2. Men's seeking the general good of society, implies their seeking that good in preference to their own. As the interest of one man may be more valuable than the interest of another, so the general interest of society is always more valuable than the interest of any particular person. This being the case, there is a just foundation for every individual to prefer the general good of society before his own personal happiness. And since there are many cases in which public and private good may come in competition, it is the part of every individual to give up his private good, just so far as the public good requires it. The good centurion preferred the general good of that society to which he belonged, before his personal property. He built them a synagogue. This leads me to say,

3. That men's seeking the general good of society farther implies their actually using all the proper means in their power to promote it. The general good of society demands some

thing more than the good wishes or good desires of individuals; it demands their wise and vigorous exertions. When men really seek an object, they employ all the proper means in their power to obtain it. They do not rest in faint desires or feeble wishes; but actually take pains to reach the end they are seeking after. So the seeking the general good of society, implies the using of those means which are suited to attain it. All men, indeed, are not equally capable of advancing the general good of society. There is a wide difference in the personal qualities, the bodily strength, in the mental powers, in the outward circumstances, and in the various stations, relations and connections of mankind. But they are generally capable of being useful members of society, and of promoting the general good, in some way or other. None have reason to imagine that they sincerely seek the general good, unless they are willing to exert themselves to promote such a great and desirable object. We are not apt to believe that any person desires any thing within his power, unless he exerts his power to attain it. It is, therefore, natural to conclude, that men's seeking the general good of society implies the three things that have been mentioned: desiring it as an ultimate object; preferring it to personal interest; and using all proper means in their power to promote it. I proceed to show,

II. That it becomes all men to seek the general good of society. This will appear from a variety of considerations.

1. Men were formed for society. It is one important end for which they were created rational beings. No man was made solely for himself; and no man is capable of living in the world totally independent of society. The wants and weakness of mankind render society necessary for their convenience, safety and support. God has formed men with different powers and faculties, and placed them under different circumstances, that they might be able to promote each other's good. Some are wiser, richer, and stronger than others, that they may direct the conduct, supply the wants, and bear the burdens of others. Some are formed for one, and some are formed for another employment, and all are qualified for some useful business, which is conducive to the general good of society. The whole frame and contexture of mankind makes it appear that they were designed to live in society. The power of speech, or the faculty of communicating their ideas to each other, is peculiar to the human species, and indicates the Creator's design in their creation; but without society, language would answer no valuable purpose. Besides, all mankind are naturally fond of society. And, though some have supposed that all human societies have originated from necessity, yet there is no good

Shaftesby

reason for the supposition. For, if human societies originated from necessity, they would naturally tend to dissolution; and in proportion to the increase of knowledge, power and wealth, they would verge towards extinction. But this is contrary to universal observation and experience. The longer men have lived in society, the more disagreeable and terrible is the thought of being excluded from it. These and many other considerations that might be mentioned, plainly show that God designed men should live in society, and formed them for the enjoyment of it. It becomes them, therefore, to act up to the design and dignity of their nature, and employ their knowledge, their wisdom, their wealth, and all their talents, in promoting the general good of all around them, and of all with whom they are connected and allied.

2. It becomes men to seek the general good of society, because this is the great and valuable end of entering into society. Every body of men, which deserves the name of society, unite together for some valuable and desirable purpose. No society in the world was ever formed without proposing some benefit from the union; which is the general good of the body united. If individuals saw no benefit from entering into society, they would have no disposition to enter into it. There is no openly acknowledged society to be found, but what the members of it profess to be seeking some benefit from it. This is the universal design of all societies, whether smaller or larger, whether formed for religion, or morality, or learning, or property, or safety, or friendship. It is always proposed that every member of every society should exert himself some way or other to promote the general good of the whole society. This is a good reason why every member of any society should seek the general good of the society to which he belongs. Let him belong to ever so many societies, it becomes him to seek the general good of all, by seeking the particular good of each. And since all men belong to society in general, it becomes them all to seek the general good of all. However men may conduct, it is impossible for them not to believe that it does become them to seek the general good of those with whom they live in society. As every man knows he lives in society, so he necessarily knows that he ought to seek the general good in preference to his own.

3. It becomes men to seek the general good of society, by obeying the general laws of society. Societies are not formed by mere accident. If a number of men undesignedly meet together, this does not make them a society. And let them meet together ever so often in this way, they still remain detached individuals. They must voluntarily and designedly

meet together and unite, in order to become a society. And every body of men, who voluntarily and designedly unite, are bound by some laws, either explicit or implicit, either verbal or written. Society always implies compact, and compact has the force of law, and is really binding upon those who form it. If a society be formed by mere agreement, that agreement is a law, which requires all its members to seek its general good. If a society be formed by a code of laws, which is generally the case, then all the members are obliged to obey that code of laws, or suffer the penalty annexed to disobedience. And since every member of society is obliged to obey the laws of it, he is obliged to seek the general good. The laws are not made to oblige men to seek their own good. It is always supposed that every person is naturally inclined to seek his own private personal interests. Were it not reasonable that individuals should seek the general good of society, there would be no occasion or propriety in making any laws whatever. But since it is reasonable that private good should bend to public good, every law is just which is calculated to compel men to propose the general good. And every individual is bound to obey the laws of any society to which he belongs. If a man chooses to live in a family, he is bound by the laws of that family. If a man chooses to live in a certain town, he is bound by the laws of that town. If a man chooses to live in a certain country or kingdom, he is bound by the laws of that state or kingdom. The reason is, by choosing to live in any society, a man implicitly consents to be governed by the laws of that society. Men are as much bound to obey the laws to which they give an implicit consent, as those to which they give an explicit consent. We are as much bound to obey the laws of this State which were made before we were born, as those which have been made since, either by ourselves or those elected for that purpose. All the members of society are obliged to obey the existing laws of society, which have been made by lawful authority for the general good, to which, by living in society, they have given at least their implicit consent. Now, if men are bound to obey the laws of society, then it certainly becomes them to seek the general good; for all the laws are designed to prescribe the duties of the members of society, or to point out the ways and means by which they may promote the good of the whole.

4. Every society needs the assistance or coöperation of all its members, to promote its general prosperity and happiness. Every human society resembles the human body, which has led both sacred and profane writers to speak of religious societies, political societies, learned societies, as religious, political,