Secondly, The precept before us may be understood to require that we love our neighbour in some certain _proportion_ or other, _according as_ we love ourselves. And indeed a man's character cannot be determined by the love he bears to his neighbour, considered absolutely, but the proportion which this bears to self-love, whether it be attended to or not, is the chief thing which forms the character and influences the actions. For, as the form of the body is a composition of various parts, so likewise our inward structure is not simple or uniform, but a composition of various passions, appetites, affections, together with rationality, including in this last both the discernment of what is right, and a disposition to regulate ourselves by it. There is greater variety of parts in what we call a character than there are features in a face, and the morality of that is no more determined by one part than the beauty or deformity of this is by one single feature: each is to be judged of by all the parts or features, not taken singly, but together. In the inward frame the various passions, appetites, affections, stand in different respects to each other. The principles in our mind may be contradictory, or checks and allays only, or incentives and assistants to each other. And principles, which in their nature have no kind of contrariety or affinity, may yet accidentally be each other's allays or incentives. From hence it comes to pass, that though we were able to look into the inward contexture of the heart, and see with the greatest exactness in what degree any one principle is in a particular man, we could not from thence determine how far that principle would go towards forming the character, or what influence it would have upon the actions, unless we could likewise discern what other principles prevailed in him, and see the proportion which that one bears to the others. Thus, though two men should have the affection of compassion in the same degree exactly, yet one may have the principle of resentment or of ambition so strong in him as to prevail over that of compassion, and prevent its having any influence upon his actions, so that he may deserve the character of a hard or cruel man, whereas the other having compassion in just the same degree only, yet having resentment or ambition in a lower degree, his compassion may prevail over them, so as to influence his actions, and to denominate his temper compassionate. So that, how strange soever it may appear to people who do not attend to the thing, yet it is quite manifest 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.