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The apostle cannot be supposed, in the text, to prohibit or discourage all regard to our own interests. Self-love is the most active principle in the human mind; and to seek our own happiness is to obey the first law of our nature. It is then only that our attention to our own concerns becomes culpable, when they so entirely employ our thoughts, and engross our affections, as to leave us neither leisure nor inclination to pay a due regard to the interests of others. And at the same time that the apostle dissuades us from indulging a selfish temper, he exhorts us to cultivate the contrary spirit, and to exercise a generous concern for the welfare of our brethren. Behold the prosperity of such as are happy; and let the sight of their felicity increase your own. Take notice of the calamities of the unfortunate, and let their afflictions penetrate your hearts.

I. In the first place, IT IS PERFECTLY AGREEABLE TO OUR NATURE, AS MEN, THAT WE SHOULD BE ATTENTIVE TO THE INTERESTS OF OTHERS, AS WELL AS TO OUR OWN. Examine the constitution of the human mind, and you will see that it is endued by its Maker, with principles and affections of a social as well as of a private and personal kind; and that we are as really, though perhaps less strongly, impelled by the former to interest ourselves in the welfare of our fellow-creatures, as by the latter to provide for our own happiness. A farther obligation to this duty arises from the state of mutual dependence in which mankind are placed. All the employments and occupations of society are reciprocal offices of kindness, which mankind are perpetually performing towards each other, for their mutual support and happiness. Another argument, to enforce the exhortation of the text, may be taken from the pleasures of benevolence. How noble, how satisfying, how far superior to all other delights, these pleasures are, the good man who has experienced them alone can tell. There is nothing from which the superior excellence of the pleasures of benevolence more plainly appears than from this circumstance; that they may be enjoyed through all the vicissitudes of human life, and will continue when other pleasures shall forsake us for ever. Under the greatest reverse of fortune, and the heaviest pressure of affliction, the good man may have the satisfaction of performing some offices of kindness to others: or at least may extend his benevolent wishes to all mankind, and offer up his fervent prayers to heaven on their behalf. The remembrance of his good deeds will minister consolation to his soul in that hour when consolation is most of all needed. Having said thus much concerning the internal pleasures of benevolence, it may perhaps seem of little consequence to add, that an attention to the interests of others will secure us the esteem and love of mankind. But, though the approbation of our own hearts is above all things else to be desired, yet the good opinion of the world is certainly not beneath the notice of a wise man.

II. THAT BY COMPLYING WITH THE EXHORTATION OF THE APOSTLE IN THE TEXT, WE SHALL ACQUIRE A RESEMBLANCE TO THE MOST AMIABLE AND PERFECT OF ALL BEINGS. The Eternal Deity, whose being and happiness are independent and immutable, liveth not unto Himself. He continually exerts His almighty power, and employs His perfect wisdom to preserve and bless the numberless orders of beings which He hath created. Consider, farther, that to be attentive to the interests and seek the happiness of our brethren, is to act agreeably to our Christian profession and character. If we form our ideas of the Christian character, either from the dispositions and conduct of Christ, from the laws which He hath given us for the regulation of our actions, or from His own express language, we shall see that it consists in a benevolent heart and a good life. "By this," saith He, "shall all men know that ye are My disciples, if ye have love one towards another."

III. Finally, IT IS ONLY BY OBEYING THE PRECEPT OF THE TEXT THAT WE CAN BE PREPARED FOR THE ENJOYMENT OF THE HAPPINESS PROMISED TO SINCERE CHRISTIANS IN THE LIFE TO COME.

(W. Enfield.)

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KJV: All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.

WEB: "All things are lawful for me," but not all things are profitable. "All things are lawful for me," but not all things build up.