Thus, in that precept of our Saviour's, "Be ye perfect, even as your Father which is in heaven is perfect," Matt. v. 48, the perfection of the Divine goodness is proposed to our imitation, as it is promiscuous, and extends to the evil as well as the good; 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 for 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 governments 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.
This precept, in its first delivery by our Saviour, is thus
