The private interest of the individual would not be sufficiently provided for by reasonable and cool self-love alone; therefore the appetites and passions are placed within as a guard and further security, without which it would not be taken due care of.
This was the man, this Balaam, I say, was the man, who desired to die the death of the righteous, and that his last end might be like his; and this was the state of his mind when he pronounced these words.
Thus self-love as one part of human nature, and the several particular principles as the other part, are, themselves, their objects and ends, stated and shown.
For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another.
God Almighty is, to be sure, unmoved by passion or appetite, unchanged by affection; but then it is to be added that He neither sees nor hears nor perceives things by any senses like ours; but in a manner infinitely more perfect.
Remember likewise there are persons who love fewer words, an inoffensive sort of people, and who deserve some regard, though of too still and composed tempers for you.
The sum of the whole is plainly this: The nature of man considered in his single capacity, and with respect only to the present world, is adapted and leads him to attain the greatest happiness he can for himself in the present world.
The object of self-love is expressed in the term self; and every appetite of sense, and every particular affection of the heart, are equally interested or disinterested, because the objects of them all are equally self or somewhat else.
The principle we call self-love never seeks anything external for the sake of the thing, but only as a means of happiness or good: particular affections rest in the external things themselves.
Every man hath a general desire of his own happiness; and likewise a variety of particular affections, passions, and appetites to particular external objects.
