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,