Both our nature and condition require that each particular man should make particular provision for himself: and the inquiry, what proportion benevolence should have to self-love, when brought down to practice, will be, what is a competent care and provision for ourselves? And how certain soever it be that each man must determine this for himself, and how ridiculous soever it would be for any to attempt to determine it for another, yet it is to be observed that the proportion is real, and that a competent provision has a bound, and that it cannot be all which we can possibly get and keep within our grasp, without legal injustice. Mankind almost universally bring in vanity, supplies for what is called a life of pleasure, covetousness, or imaginary notions of superiority over others, to determine this question: but every one who desires to act a proper part in society would do well to consider how far any of them come in to determine it, in the way of moral consideration. All that can be said is, supposing what, as the world goes, is so much to be supposed that it is scarce to be mentioned, that persons do not neglect what they really owe to themselves; the more of their care and thought and of their fortune they employ in doing good to their fellow-creatures the nearer they come up to the law of perfection, _Thou shalt love thy neighbour as thyself_. Thirdly, if the words _as thyself_ were to be understood of an equality of affection, it would not be attended with those consequences which perhaps may be thought to follow from it. Suppose a person to have the same settled regard to others as to himself; that in every deliberate scheme or pursuit he took their interest into the account in the same degree as his own, so far as an equality of affection would produce this: yet he would, in fact, and ought to be, much more taken up and employed about himself, and his own concerns, than about others, and their interests. For, besides the one common affection toward himself and his neighbour he would have several other particular affections, passions, appetites, which he could not possibly feel in common both for himself and others. Now these sensations themselves very much employ us, and have perhaps as great influence as self-love. So far indeed as self-love, and cool reflection upon what is for our interest, would set us on work to gain a supply of our own several wants, so far the love of our neighbour would make us do the same for him: but the degree in which we are put upon seeking and making use of the means of gratification, by the feeling of those affections, appetites, and passions, must necessarily be peculiar to ourselves.