I. If this disposition were universal, the case is clear; the world would be a society of friends.  Whereas, if the other disposition were universal, it would produce a scene of universal contention.  The world could not hold a generation of such men.

II.  If, what is the fact, the disposition be partial; if a few be actuated by it, amongst a multitude who are not; in whatever degree it does prevail, in the same proportion it prevents, allays, and terminates quarrels, the great disturbers of human happiness, and the great sources of human misery, so far as man’s happiness and misery depend upon man.  Without this disposition enmities must not only be frequent, but, once begun, must be eternal:  for, each retaliation being a fresh injury, and consequently requiring a fresh satisfaction, no period can be assigned to the reciprocation of affronts, and to the progress of hatred, but that which closes the lives, or at least the intercourse, of the parties.

I would only add to these observations, that although the former of the two characters above described may be occasionally useful; although, perhaps, a great general, or a great statesman, may be formed by it, and these may be instruments of important benefits to mankind, yet is this nothing more than what is true of many qualities which are acknowledged to be vicious.  Envy is a quality of this sort:  I know not a stronger stimulus to exertion; many a scholar, many an artist, many a soldier, has been produced by it; nevertheless, since in its general effects it is noxious, it is properly condemned, certainly is not praised, by sober moralists.

It was a portion of the same character as that we are defending, or rather of his love of the same character, which our Saviour displayed in his repeated correction of the ambition of his disciples; his frequent admonitions that greatness with them was to consist in humility; his censure of that love of distinction and greediness of superiority which the chief persons amongst his countrymen were wont, on all occasions, great and little, to betray.  “They (the Scribes and Pharisees) love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men Rabbi, Rabbi.  But be not ye called Rabbi, for one is your Master, even Christ, and all ye are brethren:  and call no man your father upon the earth, for one is your father, which is in heaven; neither be ye called master, for one is your Master, even Christ; but he that is greatest among you shall be your servant; and whosoever shall exalt himself shall be abased, and he that shall humble himself shall be exalted.” (Matt. xxiii. 6.  See also Mark xii. 39; Luke xx. 46; xiv. 7.) I make no further remark upon these passages (because they are, in truth, only a repetition of the doctrine, different expressions of the principle, which we have already stated), except that some of the passages, especially our Lord’s advice to the guests at an entertainment, (Luke iv. 7.) seem to extend the rule to what we call manners; which was both regular in point of consistency, and not so much beneath the dignity of our Lord’s mission as may at first sight be supposed, for bad manners are bad morals.