not as it is absolutely universal, imitation of it in this respect
being plainly beyond us. The object is too vast. For this reason
moral writers also have substituted a less general object for our
benevolence, mankind. But this likewise is an object too general,
and very much out of our view. Therefore persons more practical
have, instead of mankind, put our country, and made the principle of
virtue, of human virtue, to consist in the entire uniform love of
our country: and this is what we call a public spirit, which in men
of public stations is the character of a patriot. But this is
speaking to the upper part of the world. Kingdoms and governments
are large, and the sphere of action of far the greatest part of
mankind is much narrower than the government they live under: or
however, common men do not consider their actions as affecting the
whole community of which they are members. There plainly is wanting
a less general and nearer object of benevolence for the bulk of men
than that of their country. Therefore the Scripture, not being a
book of theory and speculation, but a plain rule of life for
mankind, has with the utmost possible propriety put the principle of
virtue upon the love of our neighbour, which is that part of the
universe, that part of mankind, that part of our country, which
comes under our immediate notice, acquaintance, and influence, and
with which we have to do.

This is plainly the true account or reason why our Saviour places
the principle of virtue in the love of our NEIGHBOUR, and the
account itself shows who are comprehended under that relation.

II. Let us now consider in what sense we are commanded to love our
neighbour AS OURSELVES.