est
that, when we say one man is more resenting or compassionate than
another, this does not necessarily imply that one has the principle of
resentment or of compassion stronger than the other. For if the
proportion which resentment or compassion bears to other inward
principles is greater in one than in the other, this is itself sufficient
to denominate one more resenting or compassionate than the other.

Further, the whole system, as I may speak, of affections (including
rationality), which constitute the heart, as this word is used in
Scripture and on moral subjects, are each and all of them stronger in
some than in others. Now the proportion which the two general
affections, benevolence and self-love, bear to each other, according to
this interpretation of the text, demonstrates men's character as to
virtue. Suppose, then, one man to have the principle of benevolence in a
higher degree than another; it will not follow from hence that his
general temper or character or actions will be more benevolent than the
other's. For he may have self-love in such a degree as quite to prevail
over benevolence, so that it may have no influence at all upon his
action, whereas benevolence in the other person, though in a lower
degree, may yet be the strongest principle in his heart, and strong
enough to be the guide of his actions, so as to denominate him a good and
virtuous man. The case is here as in scales: it is not one weight
considered in itself, which determines whether the scale shall ascend or
descend, but this depends upon the proportion which that one weight hath
to the other.

It being thus manifest that the influence which benevolence has upon our
actions, and how far it goes towards forming our character, is not
determined by the degree itself of this principle in our mind, but by the
proportion it has to self-love and other principles: a comparison also
being made in the text between self-love and the love of our neighbour;
these joint considerations afforded sufficient occasion for treating here
of that proportion. It plainly is implied in the precept, though it
should be questioned, whether it be the exact meaning of the words, as
_thyself_.

Love of our neighbour, then, must bear some proportion to self-love, and
virtue, to be sure, consists in the due proportion. What this due
proportion is, whether as a principle in the mind, or as exerted in
actions, can be judged of only from our nature and condition