And from moral considerations it ought to be so, supposing still the
equality of affection commanded, because we are in a peculiar
manner, as I may speak, intrusted with ourselves, and therefore care
of our own interests, as well as of our conduct, particularly
belongs to us.

To these things must be added, that moral obligations can extend no
further than to natural possibilities. Now we have a perception of
our own interests, like consciousness of our own existence, which we
always carry about with us, and which, in its continuation, kind,
and degree, seems impossible to be felt in respect to the interests
of others.

From all these things it fully appears that though we were to love
our neighbour in the same degree as we love ourselves, so far as
this is possible, yet the care of ourselves, of the individual,
would not be neglected, the apprehended danger of which seems to be
the only objection against understanding the precept in this strict
sense.

III. The general temper of mind which the due love of our neighbour
would form us to, and the influence it would have upon our behaviour
in life, is now to be considered.

The temper and behaviour of charity is explained at large in that
known passage of St. Paul: {27} Charity suffereth long, and is
kind; charity envieth not, doth not behave itself unseemly, seeketh
not her own, thinketh no evil, beareth all things, believeth all
things, hopeth all things. As to the meaning of the expressions,
seeketh not her own, thinketh no evil, believeth all things; however