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 in this world. Of the degree in which affections and the principles of action, considered in themselves, prevail, we have no measure: let us, then, proceed to the course of behaviour, the actions they produce.