From hence it is manifest that the common virtues and the common
vices of mankind may be traced up to benevolence, or the want of it.
And this entitles the precept, THOU SHALT LOVE THY NEIGHBOUR AS
THYSELF, to the pre-eminence given to it, and is a justification of
the apostle's assertion, that all other commandments are
comprehended in it, whatever cautions and restrictions {28} there
are, which might require to be considered, if we were to state
particularly and at length what is virtue and right behaviour in
mankind. But,

Secondly, It might be added, that in a higher and more general way
of consideration, leaving out the particular nature of creatures,
and the particular circumstances in which they are placed,
benevolence seems in the strictest sense to include in it all that
is good and worthy, all that is good, which we have any distinct
particular notion of. We have no clear conception of any position
moral attribute in the Supreme Being, but what may be resolved up
into goodness. And, if we consider a reasonable creature or moral
agent, without regard to the particular relations and circumstances
in which he is placed, we cannot conceive anything else to come in
towards determining whether he is to be ranked in a higher or lower
class of virtuous beings, but the higher or lower degree in which
that principle, and what is manifestly connected with it, prevail in
him.

That which we more strictly call piety, or the love of God, and
which is an essential part of a right temper, some may perhaps
imagine no way connected with benevolence: yet surely they must be
connected, if there be indeed in being an object infinitely good.