pass over greater pleasures than those she is so wholly taken up
with?

The short of the matter is no more than this. Happiness consists in
the gratification of certain affections, appetites, passions, with
objects which are by nature adapted to them. Self-love may indeed
set us on work to gratify these, but happiness or enjoyment has no
immediate connection with self-love, but arises from such
gratification alone. Love of our neighbour is one of those
affections. This, considered as a VIRTUOUS PRINCIPLE, is gratified
by a consciousness of ENDEAVOURING to promote the good of others,
but considered as a natural affection, its gratification consists in
the actual accomplishment of this endeavour. Now indulgence or
gratification of this affection, whether in that consciousness or
this accomplishment, has the same respect to interest as indulgence
of any other affection; they equally proceed from or do not proceed
from self-love, they equally include or equally exclude this
principle. Thus it appears, that benevolence and the pursuit of
public good hath at least as great respect to self-love and the
pursuit of private good as any other particular passions, and their
respective pursuits.

Neither is covetousness, whether as a temper or pursuit, any
exception to this. For if by covetousness is meant the desire and
pursuit of riches for their own sake, without any regard to, or
consideration of, the uses of them, this hath as little to do with
self-love as benevolence hath. But by this word is usually meant,
not such madness and total distraction of mind, but immoderate
affection to and pursuit of riches as possessions in order to some
further end, namely, satisfaction, interest, or good. This,