Free thoughts in defence of a future state, as discoverable by natural reason, and stript of all superstitious appendages ... with occasional remarks on a book intituled, An inquiry concerning virtue, and a refutation of the reviv'd Hylozoicism of Democritus and Leucippus.
         Day, Robert.
      
       
         
           1700
        
      
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         54733
         
           
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             Free thoughts in defence of a future state, as discoverable by natural reason, and stript of all superstitious appendages ... with occasional remarks on a book intituled, An inquiry concerning virtue, and a refutation of the reviv'd Hylozoicism of Democritus and Leucippus.
             Day, Robert.
          
           [4], 111 p.
           
             Printed for Dan. Brown ... and Andr. Bell ...,
             London :
             1700.
          
           
             Attributed to Robert Day. Cf. Halkett & Laing (2nd ed.).
             Errata: p. [4].
             Reproduction of original in Union Theological Seminary Library, New York.
          
        
      
    
     
       
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         eng
      
       
         
           Future life.
           Virtue.
           Hylozoism.
        
      
    
     
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           FREE
           THOUGHTS
           In
           Defence
           of
           a
           Future
           State
           ,
           As
           discoverable
           by
           Natural
           Reason
           ,
           and
           stript
           of
           all
           Superstitious
           Appendages
           .
        
         
           Demonstrating
           against
           the
           
             Nominal
             Deists
          
           ,
           that
           the
           Consideration
           of
           Future
           Advantages
           is
           a
           just
           Motive
           to
           Virtue
           ;
           of
           Future
           Loss
           and
           Misery
           ,
           a
           powerful
           and
           becoming
           Restraint
           of
           Vice.
           
        
         
           With
           Occasional
           Remarks
           on
           a
           Book
           intituled
           ,
           
             An
             Inquiry
             concerning
             Virtue
          
           .
        
         
           And
           a
           Refutation
           of
           the
           reviv'd
           Hylozoicism
           of
           Democritus
           and
           Leucippus
           .
        
         
           LONDON
           ,
           Printed
           for
           
             Dan.
             Brown
          
           at
           the
           Black
           Swan
           and
           Bible
           without
           Temple-bar
           ,
           and
           
             Andr.
             Bell
          
           at
           the
           Cross-keys
           and
           Bible
           in
           Cornhil
           .
           M.
           DCC
           .
        
      
       
         
         
           
           ADVERTISEMENT
           FROM
           THE
           PUBLISHER
           .
        
         
           THE
           Author
           of
           the
           following
           Sheets
           ,
           being
           engag'd
           to
           no
           Sect
           nor
           Party
           of
           Men
           ,
           nor
           biass'd
           by
           any
           particular
           System
           of
           Philosophy
           ,
           has
           had
           no
           other
           aim
           ,
           than
           to
           serve
           the
           Interests
           of
           Virtue
           and
           Truth
           :
           but
           because
           there
           are
           so
           very
           few
           that
           labour
           the
           same
           thing
           with
           so
           unprejudic'd
           a
           Mind
           ,
           he
           forgoes
           all
           the
           pleasing
           hopes
           of
           having
           his
           Essay
           generally
           well
           accepted
           ,
           and
           requests
           me
           to
           publish
           a
           short
           word
           to
           save
           him
           from
           the
           Calumnies
           of
           some
           angry
           Brethren
           of
           his
           ,
           who
           engage
           their
           Faith
           to
           any
           thing
           rather
           than
           plain
           dry
           
           Reason
           ;
           and
           being
           blinded
           by
           a
           jealous
           Zeal
           ,
           know
           not
           what
           is
           said
           for
           or
           against
           them
           .
           Let
           the
           Reader
           take
           notice
           then
           ,
           that
           our
           Author
           has
           not
           disputed
           from
           Scripture
           ,
           whence
           it
           is
           obvious
           to
           prove
           more
           than
           he
           has
           here
           asserted
           ,
           not
           out
           of
           any
           contempt
           of
           that
           Authority
           which
           he
           reverences
           as
           he
           ought
           ,
           but
           only
           because
           the
           Persons
           with
           whom
           he
           disputes
           ,
           dare
           to
           call
           that
           Authority
           in
           question
           ;
           the
           Vindication
           of
           which
           the
           World
           now
           expects
           from
           the
           ablest
           Hands
           .
        
      
       
         
           ERRATA
           .
        
         
           PAg.
           9.
           line
           5.
           put
           a
           comma
           after
           purpose
           .
           P.
           16.
           l.
           27.
           put
           a
           
             full
             stop
          
           after
           Immoralities
           .
           l.
           28.
           dele
           the
           semicolon
           .
           P.
           71.
           l.
           29.
           r.
           Galaxy
           .
           P.
           76.
           l.
           21.
           dele
           not
           .
           P.
           79.
           l.
           22.
           r.
           Roscius
           .
           P.
           91.
           l.
           14.
           after
           they
           insert
           to
           .
           P.
           96.
           l.
           15.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           l.
           23.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
      
    
     
       
         
         
           Free
           Thoughts
           In
           defence
           of
           a
           Future
           State.
           
        
         
           
             Honoured
             Friend
             ;
          
        
         
           I
           Remember
           some
           parts
           of
           the
           Discourse
           which
           we
           had
           last
           Tuesday
           Night
           at
           Mr.
           
           N's
           ,
           and
           the
           next
           Night
           at
           your
           house
           .
           I
           am
           now
           minded
           to
           reconsider
           the
           same
           .
           I
           will
           speak
           to
           Passages
           ,
           as
           they
           occur
           to
           my
           Memory
           ,
           without
           regard
           to
           Order
           or
           Method
           ;
           for
           I
           always
           suspect
           my
           Abilities
           ,
           and
           fear
           that
           what
           I
           can
           offer
           ,
           will
           not
           be
           thought
           by
           any
           other
           Person
           worth
           the
           while
           for
           me
           to
           labour
           to
           digest
           it
           regularly
           :
           besides
           ,
           I
           have
           not
           time
           to
           digest
           my
           Thoughts
           so
           as
           to
           please
           my self
           .
        
         
           Among
           other
           things
           which
           the
           Ingenious
           and
           Learned
           Mr.
           
             J.
             A.
          
           was
           pleas'd
           to
           assert
           ,
           the
           Import
           of
           one
           was
           this
           :
           That
           no
           Action
           could
           be
           properly
           call'd
           virtuous
           ,
           which
           was
           done
           in
           prospect
           of
           advantage
           to
           be
           had
           in
           a
           future
           State.
           In
           answer
           to
           this
           strange
           Assertion
           ,
           I
           aim'd
           to
           speak
           to
           this
           sense
           :
           He
           that
           takes
           an
           honest
           Care
           of
           the
           Interests
           
           of
           his
           own
           Person
           ,
           Family
           ,
           Friends
           and
           Country
           in
           this
           Life
           ,
           according
           to
           his
           best
           Judgment
           of
           the
           Course
           in
           which
           things
           are
           likely
           to
           run
           ,
           must
           be
           acknowledg'd
           to
           act
           rationally
           and
           wisely
           :
           So
           he
           that
           takes
           a
           diligent
           Care
           of
           his
           own
           Interests
           ,
           and
           the
           Interests
           of
           others
           in
           a
           future
           State
           (
           according
           to
           his
           Sense
           of
           that
           matter
           after
           serious
           Deliberation
           )
           must
           be
           acknowledg'd
           to
           act
           rationally
           and
           wisely
           ;
           and
           to
           act
           rationally
           and
           wisely
           ,
           is
           to
           act
           virtuously
           .
           The
           Prospect
           of
           worldly
           Advantage
           to
           be
           gain'd
           by
           this
           or
           that
           honest
           Action
           ,
           is
           so
           far
           from
           taking
           from
           that
           Action
           the
           praise
           of
           Wisdom
           ,
           that
           it
           rather
           is
           the
           chief
           Reason
           for
           which
           the
           Action
           may
           be
           denominated
           wise
           :
           Wherefore
           why
           should
           the
           prospect
           of
           Advantage
           in
           a
           future
           State
           ,
           acquirable
           by
           wise
           ,
           
             i.
             e.
          
           virtuous
           Actions
           ,
           take
           from
           those
           Actions
           the
           praise
           of
           Wisdom
           and
           Virtue
           ?
           Some
           that
           are
           much
           in
           Mr.
           J.
           A's
           Sentiments
           ,
           are
           wont
           with
           Railery
           ,
           and
           (
           as
           they
           think
           )
           Argument
           mix'd
           together
           ,
           to
           plead
           ,
           That
           to
           do
           those
           Actions
           which
           are
           accounted
           Virtues
           ,
           in
           prospect
           of
           Advantage
           to
           be
           gain'd
           by
           them
           ,
           is
           mercenary
           and
           base
           .
           Let
           us
           examine
           this
           Objection
           ,
           which
           has
           an
           air
           of
           Wit
           ,
           and
           see
           whether
           there
           is
           any
           solid
           Reason
           underneath
           .
           Mercenary
           is
           an
           English
           Word
           made
           from
           a
           Latin
           ,
           signifying
           Wages
           ,
           or
           Hire
           ,
           payable
           for
           Labour
           or
           Work
           to
           be
           done
           .
           
             Militari
             mercede
          
           ,
           is
           to
           fight
           for
           Pay
           :
           and
           whosoever
           fights
           for
           Pay
           in
           a
           good
           Cause
           ,
           works
           or
           labours
           for
           Hire
           ,
           Wages
           ,
           in
           an
           honest
           way
           ,
           deserves
           his
           Wages
           ,
           Hire
           ,
           Pay
           ;
           nay
           farther
           ,
           ought
           rather
           to
           be
           commended
           than
           reproach'd
           for
           doing
           his
           Duty
           .
        
         
           Mr.
           
             J.
             A.
          
           and
           some
           others
           seem
           to
           think
           ,
           that
           because
           a
           
             mercenary
             Souldier
          
           happens
           to
           be
           commonly
           esteem'd
           a
           term
           of
           Reproach
           ,
           that
           therefore
           Moral
           Virtue
           must
           be
           utterly
           disgrac'd
           by
           the
           Epithet
           Mercenary
           .
           But
           we
           beg
           leave
           to
           examine
           this
           matter
           
           thorowly
           .
           The
           Reason
           why
           a
           Mercenary
           Souldier
           happens
           to
           be
           commonly
           esteem'd
           a
           term
           of
           Reproach
           ,
           I
           take
           to
           be
           this
           :
           The
           
             Mercenary
             Souldier
          
           is
           commonly
           hir'd
           by
           an
           ambitious
           Prince
           ,
           to
           raise
           the
           Power
           of
           the
           Prince
           that
           hires
           him
           ,
           above
           Law
           ,
           and
           oppress
           a
           free
           People
           :
           Whereas
           a
           Prince
           that
           is
           contented
           to
           be
           just
           what
           the
           Choice
           of
           the
           People
           ,
           and
           the
           Rule
           of
           the
           Law
           makes
           him
           ,
           knows
           that
           his
           People
           are
           best
           govern'd
           ,
           and
           most
           safely
           defended
           by
           the
           Militia
           of
           the
           Country
           .
           In
           the
           Case
           stated
           ,
           the
           Militia-man
           is
           honourable
           ,
           and
           the
           Mercenary
           Souldier
           base
           .
           Nay
           in
           this
           Case
           ,
           the
           more
           strenuously
           the
           Mercenary
           Souldier
           fights
           ,
           the
           worse
           Man
           he
           is
           :
           but
           when
           the
           Mercenary
           is
           engag'd
           where
           Honour
           and
           Conscience
           justifies
           him
           (
           which
           sometimes
           ,
           tho
           but
           rarely
           happens
           )
           his
           Valour
           ,
           is
           true
           Virtue
           ;
           his
           Pay
           ,
           a
           reasonable
           Encouragement
           of
           his
           Valour
           :
           and
           it
           would
           not
           be
           Valour
           ,
           but
           Rashness
           for
           a
           martial
           Man
           ,
           whether
           of
           the
           Mercenary
           or
           the
           Militia
           Order
           ,
           to
           offer
           himself
           to
           Dangers
           ,
           where
           he
           had
           no
           Advantage
           to
           make
           ,
           nor
           Interest
           to
           defend
           .
           The
           
           Militia-Souldier
           if
           he
           does
           not
           fight
           for
           pay
           ,
           yet
           he
           does
           to
           defend
           the
           Country
           whereof
           he
           is
           a
           Citizen
           ,
           and
           in
           which
           he
           has
           a
           private
           Interest
           .
           The
           Security
           of
           his
           private
           Interest
           in
           the
           defence
           of
           his
           Country
           ,
           is
           the
           Merces
           ,
           the
           Pay
           ,
           the
           Hire
           ,
           the
           Wages
           for
           which
           he
           fights
           :
           and
           in
           the
           truth
           and
           reality
           of
           the
           thing
           ,
           such
           a
           Person
           is
           as
           much
           a
           Mercenary
           ,
           as
           any
           Swiss
           ,
           who
           with
           his
           Masters
           Consent
           is
           hir'd
           abroad
           in
           a
           just
           War
           ;
           or
           any
           poor
           Stroler
           at
           home
           ,
           who
           having
           nothing
           else
           to
           fight
           for
           ,
           fights
           for
           Bread.
           
        
         
           The
           short
           of
           this
           is
           ,
           He
           is
           a
           base
           Mercenary
           that
           does
           an
           ill
           thing
           for
           Gain
           :
           He
           is
           a
           worthy
           Mercenary
           that
           does
           a
           justifiable
           thing
           for
           Gain
           .
        
         
           The
           prospect
           of
           Advantage
           in
           one
           kind
           or
           other
           ,
           is
           the
           Motive
           of
           all
           the
           deliberate
           Actions
           of
           a
           rational
           Man
           :
           and
           he
           that
           has
           no
           such
           thing
           in
           his
           eye
           ,
           is
           
           an
           unthinking
           Person
           ;
           and
           therefore
           the
           prospect
           of
           advantage
           ,
           whether
           in
           this
           or
           a
           future
           State
           ,
           cannot
           take
           from
           a
           moral
           Action
           the
           praise
           of
           Virtue
           .
           A
           Friend
           of
           mine
           (
           inclin'd
           to
           the
           Sentiments
           which
           I
           labour
           to
           refute
           )
           is
           wont
           to
           insist
           much
           on
           the
           glorious
           saying
           ,
           That
           a
           good
           Man
           loves
           Virtue
           for
           its
           own
           sake
           .
           When
           I
           press
           him
           to
           explain
           clearly
           what
           he
           means
           ,
           he
           is
           wont
           to
           enlarge
           elegantly
           and
           well
           upon
           the
           agreableness
           and
           fitness
           of
           Virtue
           ;
           for
           instance
           ,
           of
           Justice
           ,
           Charity
           and
           Mercy
           :
           and
           thus
           far
           he
           is
           very
           right
           ;
           Justice
           ,
           Charity
           and
           Mercy
           are
           the
           most
           agreable
           and
           fit
           things
           in
           the
           World
           for
           a
           rational
           Man
           to
           practise
           .
           But
           now
           let
           me
           ask
           ,
           What
           is
           it
           which
           makes
           these
           Virtues
           so
           agreable
           to
           human
           Nature
           ,
           and
           so
           fit
           to
           be
           practis'd
           by
           rational
           Man
           ?
           or
           I
           am
           strangely
           mistaken
           ,
           or
           all
           that
           can
           be
           assign'd
           ,
           is
           ,
           the
           natural
           Tendency
           which
           they
           have
           to
           benefit
           Mankind
           ,
           and
           to
           establish
           the
           Foundations
           of
           Society
           firm
           and
           sure
           .
           If
           so
           ,
           then
           I
           must
           observe
           ,
           that
           every
           good
           Man
           who
           loves
           Virtue
           for
           its
           own
           sake
           ,
           
             i.
             e.
          
           for
           its
           agreableness
           to
           human
           Nature
           ,
           
             i.
             e.
          
           for
           its
           tendency
           to
           benefit
           Mankind
           ,
           and
           establish
           the
           Foundations
           of
           Society
           ;
           he
           loves
           Virtue
           mercenarily
           ,
           for
           he
           himself
           is
           a
           Member
           of
           the
           Society
           ,
           and
           his
           private
           Benefit
           is
           included
           in
           that
           of
           the
           publick
           .
           But
           my
           Friend
           tells
           me
           ,
           and
           I
           believe
           him
           ,
           that
           in
           Acts
           of
           Justice
           (
           which
           he
           always
           )
           in
           Acts
           of
           Charity
           and
           Mercy
           (
           which
           he
           frequently
           performs
           )
           he
           has
           no
           regard
           to
           any
           advantage
           ,
           upon
           those
           accounts
           likely
           to
           accrue
           to
           him
           either
           in
           this
           present
           or
           a
           future
           State.
           
        
         
           I
           answer
           ,
           that
           to
           a
           Man
           in
           easy
           Circumstances
           ,
           the
           practice
           of
           these
           Virtues
           yields
           an
           immediate
           and
           a
           very
           great
           Pleasure
           ;
           and
           they
           may
           be
           practis'd
           by
           an
           habitual
           good
           Man
           (
           such
           as
           I
           reckon
           my
           Friend
           )
           without
           any
           regard
           had
           to
           the
           future
           Advantage
           and
           farther
           Pleasure
           which
           may
           accompany
           them
           .
           
           An
           habitual
           good
           Man
           may
           be
           so
           taken
           up
           with
           the
           present
           Satisfaction
           of
           virtuous
           Deeds
           ,
           as
           that
           he
           shall
           be
           frequent
           in
           the
           practice
           of
           them
           ,
           without
           giving
           himself
           time
           to
           consider
           ,
           whether
           he
           may
           not
           reasonably
           hope
           for
           a
           future
           Compensation
           .
           But
           then
           it
           ought
           to
           be
           taken
           notice
           of
           ,
           that
           a
           great
           part
           ,
           perhaps
           much
           the
           greatest
           part
           of
           Virtue
           ,
           consists
           in
           doing
           good
           at
           the
           price
           of
           suffering
           Evil
           :
           and
           few
           ,
           very
           few
           (
           in
           my
           poor
           opinion
           )
           would
           practise
           Virtue
           under
           severe
           present
           Discouragements
           ,
           if
           they
           had
           no
           Hope
           beyond
           this
           Life
           .
           I
           am
           not
           surpriz'd
           to
           read
           in
           antient
           Story
           that
           Men
           of
           the
           fairest
           Fame
           ,
           as
           soon
           as
           advanc'd
           under
           some
           Princes
           ,
           have
           chang'd
           their
           Manners
           ,
           and
           lost
           their
           Reputation
           :
           For
           when
           there
           's
           no
           keeping
           an
           honest
           Reputation
           ,
           and
           a
           gainful
           Post
           of
           Honour
           both
           ,
           it
           must
           be
           Hope
           in
           a
           future
           State
           ,
           or
           nothing
           that
           can
           perswade
           them
           to
           take
           care
           of
           the
           former
           ,
           and
           let
           the
           latter
           go
           .
           I
           confess
           it
           is
           easy
           for
           a
           Man
           to
           be
           good
           in
           easy
           Circumstances
           ;
           to
           be
           just
           ,
           when
           he
           is
           not
           very
           poor
           ;
           to
           be
           charitable
           ,
           when
           he
           has
           more
           than
           a
           Competence
           ;
           to
           be
           merciful
           ,
           when
           he
           is
           likely
           to
           gain
           Friends
           and
           Fame
           by
           it
           :
           but
           he
           that
           is
           content
           that
           Virtue
           should
           never
           be
           practis'd
           but
           in
           such
           Cases
           ,
           is
           content
           that
           the
           World
           should
           be
           much
           more
           wicked
           than
           it
           is
           ,
           and
           every
           good
           Man
           more
           uneasy
           and
           more
           unable
           to
           do
           the
           Good
           to
           which
           he
           is
           inclin'd
           .
        
         
           In
           this
           place
           I
           think
           it
           proper
           to
           transcribe
           some
           Lines
           from
           Bishop
           Taylor
           in
           his
           
             Ductor
             Dub.
          
           (
           not
           that
           I
           hope
           to
           gain
           my
           Point
           by
           his
           Authority
           ,
           tho
           I
           can't
           but
           be
           pleas'd
           to
           find
           so
           wise
           a
           Man
           in
           my
           Sentiments
           ,
           yet
           let
           the
           Reader
           only
           weigh
           what
           is
           said
           )
           
             It
             is
             impossible
             a
             Man
             should
             do
             great
             things
             ,
             or
             suffer
             nobly
             ,
             without
             consideration
             of
             a
             Reward
             ;
             and
             since
             much
             of
             Virtue
             consists
             in
             suffering
             evil
             things
             ,
             Virtue
             it self
             is
             not
             a
             Happiness
             ,
             
             but
             the
             way
             to
             one
             .
             He
             does
             a
             thing
             like
             a
             Fool
             that
             does
             it
             for
             no
             end
             ;
             and
             if
             he
             does
             not
             choose
             a
             good
             one
             ,
             he
             is
             worse
             :
             and
             Virtue
             it self
             would
             in
             many
             Instances
             be
             unreasonable
             ,
             if
             for
             no
             material
             Consideration
             we
             should
             undertake
             her
             Drudgery
             .
          
           I
           omit
           his
           Quotation
           from
           St.
           Austin
           ,
           and
           give
           his
           next
           words
           with
           some
           little
           addition
           :
           
             Sensual
             Pleasures
             ,
             those
             sensual
             Pleasures
             which
             trespass
             on
             the
             Rights
             of
             others
             ,
             are
             (
             while
             they
             can
             be
             made
             to
             consist
             with
             the
             safety
             of
             our
             Persons
             ,
             and
             the
             health
             of
             our
             Bodies
             )
             highly
             eligible
             ,
             and
             all
             difficult
             Virtue
             to
             be
             avoided
             ,
          
           if
           in
           this
           Life
           only
           we
           have
           hope
           .
           The
           Author
           I
           have
           quoted
           ,
           assigns
           two
           Causes
           of
           Amability
           ,
           and
           says
           there
           are
           no
           more
           ,
           viz.
           Perfection
           and
           Usefulness
           .
           I
           think
           there
           is
           but
           one
           Cause
           of
           Amability
           ,
           and
           that
           is
           Usefulness
           :
           for
           Perfections
           which
           do
           not
           relate
           to
           me
           ,
           I
           may
           admire
           ;
           but
           nothing
           can
           attract
           my
           Love
           ,
           and
           prompt
           my
           Desires
           ,
           but
           that
           which
           I
           know
           to
           be
           useful
           to
           me
           at
           present
           ,
           or
           hope
           to
           find
           so
           hereafter
           .
           The
           Reason
           why
           a
           thinking
           Person
           loves
           and
           desires
           to
           practise
           Virtue
           ,
           is
           ,
           because
           he
           tastes
           Pleasure
           now
           ,
           or
           expects
           it
           hereafter
           .
        
         
           Perhaps
           the
           present
           Pleasure
           may
           effectually
           recommend
           some
           easier
           Instances
           of
           Virtue
           in
           happy
           and
           blessed
           times
           to
           the
           practice
           of
           well-dispos'd
           Men
           :
           but
           in
           most
           Cases
           ,
           and
           to
           the
           Many
           ,
           Virtue
           will
           ever
           need
           to
           be
           recommended
           by
           the
           reasonable
           Hopes
           of
           a
           better
           Portion
           in
           a
           future
           State.
           
        
         
           Let
           me
           put
           a
           Case
           ,
           which
           I
           fancy
           does
           sometimes
           ,
           tho
           but
           rarely
           happen
           :
           A
           married
           Man
           loves
           his
           Wife
           ;
           first
           for
           the
           sake
           of
           her
           Friends
           ,
           or
           her
           Fortune
           ,
           or
           her
           agreable
           Features
           ,
           or
           his
           own
           solemn
           Vow
           ;
           but
           afterwards
           he
           loves
           her
           for
           her
           own
           sake
           ,
           finding
           her
           to
           be
           good-natur'd
           and
           fruitful
           ,
           obedient
           and
           wise
           .
           Now
           meaning
           no
           more
           than
           that
           he
           
           admires
           these
           great
           Perfections
           ,
           that
           is
           not
           ,
           in
           strict
           speaking
           ,
           loving
           them
           ,
           or
           the
           Wife
           because
           she
           possesses
           them
           ;
           then
           only
           the
           Husband
           may
           be
           properly
           said
           to
           love
           these
           amiable
           Perfections
           ,
           and
           his
           Wife
           who
           is
           Mistress
           of
           them
           ,
           when
           he
           considers
           that
           he
           is
           delighted
           and
           pleased
           with
           the
           Perfections
           of
           his
           Wife
           ,
           and
           made
           happy
           by
           her
           .
           In
           short
           ,
           let
           us
           speak
           strictly
           and
           properly
           ,
           and
           then
           we
           must
           affirm
           that
           Love
           is
           Relative
           .
           I
           may
           admire
           what
           I
           am
           never
           like
           to
           be
           the
           better
           for
           :
           but
           what
           I
           love
           ,
           I
           love
           because
           I
           find
           great
           Satisfaction
           in
           it
           at
           present
           ,
           or
           hope
           to
           do
           so
           hereafter
           .
           The
           present
           Pleasures
           of
           Virtue
           are
           not
           sufficient
           to
           recommend
           it
           so
           much
           ,
           as
           but
           a
           tolerable
           Condition
           of
           the
           World
           does
           necessarily
           require
           :
           and
           if
           we
           endeavour
           to
           disprove
           the
           reasonableness
           of
           future
           Hopes
           ,
           we
           open
           a
           Flood-gate
           to
           a
           world
           of
           Iniquity
           more
           than
           abounds
           at
           present
           ,
           and
           trouble
           our
           own
           Enjoyments
           and
           Ease
           ,
           as
           well
           as
           the
           Welfare
           of
           the
           Publick
           .
           I
           would
           be
           glad
           to
           be
           taught
           how
           Men
           may
           be
           perswaded
           to
           difficult
           Virtue
           ;
           for
           instance
           ,
           to
           do
           their
           Country
           Service
           ,
           to
           preserve
           it
           ,
           or
           deliver
           it
           from
           Slavery
           ,
           when
           they
           are
           like
           to
           ruin
           themselves
           and
           their
           Families
           by
           it
           .
           Indeed
           I
           read
           of
           one
           Codrus
           ,
           who
           by
           his
           own
           death
           purchas'd
           a
           happy
           Victory
           to
           his
           People
           :
           But
           the
           Historian
           says
           ,
           Athens
           never
           had
           another
           King
           after
           him
           ,
           because
           they
           never
           expected
           another
           Codrus
           .
           I
           may
           say
           of
           Men
           ,
           that
           dare
           be
           good
           whatever
           it
           cost
           them
           ,
           as
           Virgil
           concerning
           the
           scatter'd
           
             Trojans
             ,
             Apparent
             rari
             nantes
             in
             gurgite
             vasto
          
           ;
           plainly
           there
           's
           so
           very
           few
           of
           them
           ,
           that
           to
           keep
           the
           World
           in
           no
           worse
           a
           condition
           ,
           than
           that
           in
           which
           it
           now
           stands
           ,
           it
           is
           necessary
           to
           take
           in
           their
           Aid
           ,
           who
           may
           be
           prompted
           to
           Virtue
           by
           future
           hopes
           .
           I
           will
           not
           here
           dissemble
           what
           has
           bin
           sometimes
           objected
           to
           me
           by
           some
           Deists
           (
           to
           whom
           yet
           I
           can
           hardly
           allow
           that
           
           name
           )
           They
           have
           asserted
           that
           the
           World
           is
           preserv'd
           in
           that
           tolerable
           Order
           which
           we
           see
           ,
           by
           sense
           of
           Honour
           ,
           and
           fear
           of
           the
           Civil
           Magistrates
           Vengeance
           :
           good
           Men
           are
           mov'd
           to
           be
           so
           by
           sense
           of
           Honour
           ;
           and
           the
           Wicked
           are
           restrain'd
           from
           that
           Wickedness
           from
           which
           they
           are
           restrain'd
           ,
           by
           fear
           of
           the
           Civil
           Magistrates
           Vengeance
           :
           so
           that
           there
           's
           no
           need
           of
           future
           Hopes
           ,
           or
           Fears
           for
           one
           thing
           or
           other
           ;
           but
           they
           that
           pretend
           to
           be
           influenced
           by
           them
           ,
           are
           either
           Hypocrites
           ,
           or
           deceiv'd
           by
           not
           examining
           the
           Causes
           of
           their
           Actions
           throughly
           .
           This
           Objection
           has
           several
           parts
           ,
           which
           must
           be
           answer'd
           one
           by
           one
           .
        
         
           Good
           Men
           ,
           they
           say
           ,
           are
           mov'd
           to
           be
           so
           by
           sense
           of
           Honour
           .
           By
           sense
           of
           Honour
           I
           suppose
           they
           do
           not
           mean
           so
           low
           a
           Motive
           ,
           as
           the
           Esteem
           which
           accompanies
           Virtue
           ,
           the
           Reputation
           and
           Praise
           which
           good
           Men
           gain
           by
           the
           practice
           ;
           tho
           this
           is
           a
           very
           material
           thing
           ,
           and
           not
           so
           airy
           as
           't
           is
           often
           represented
           :
           for
           whom
           others
           highly
           esteem
           ,
           to
           him
           upon
           occasion
           they
           are
           ready
           to
           be
           kind
           and
           useful
           .
           But
           by
           Sense
           of
           Honour
           ,
           I
           rather
           think
           they
           mean
           a
           Consciousness
           that
           it
           is
           the
           most
           becoming
           and
           honourable
           thing
           in
           the
           World
           ,
           for
           reasonable
           Men
           to
           practise
           Virtue
           ,
           because
           the
           Practice
           of
           Virtue
           is
           beneficial
           to
           Mankind
           in
           general
           ,
           and
           the
           chief
           support
           of
           Society
           .
        
         
           By
           the
           way
           I
           take
           notice
           ,
           that
           this
           very
           sense
           of
           Honour
           ,
           this
           being
           virtuous
           because
           Virtue
           is
           beneficial
           to
           Mankind
           ,
           and
           the
           chief
           Support
           of
           Society
           ,
           does
           prove
           that
           the
           Expectance
           of
           Advantage
           does
           not
           take
           away
           from
           the
           Worth
           of
           a
           virtuous
           Action
           ,
           does
           not
           make
           a
           moral
           Action
           unfit
           to
           be
           call'd
           virtuous
           :
           for
           every
           Man
           knows
           that
           by
           doing
           good
           to
           others
           ,
           he
           not
           only
           contributes
           to
           the
           ease
           of
           his
           own
           Mind
           ,
           but
           also
           lays
           up
           a
           Reputation
           ,
           that
           for
           ought
           he
           can
           promise
           himself
           ,
           he
           may
           live
           
           to
           need
           ;
           and
           by
           contributing
           to
           the
           security
           of
           the
           Body-politick
           ,
           he
           contributes
           to
           the
           security
           of
           his
           private
           Interest
           .
           But
           this
           only
           by
           the
           way
           ,
           tho
           it
           serves
           to
           strengthen
           something
           I
           have
           before
           answer'd
           :
           To
           my
           purpose
           it
           shall
           be
           allow'd
           ,
           that
           sense
           of
           Honour
           will
           carry
           well-dispos'd
           Men
           a
           great
           way
           many
           times
           in
           the
           practice
           of
           Virtue
           ;
           but
           for
           want
           of
           Education
           ,
           and
           by
           means
           of
           ill
           Education
           ,
           and
           ill
           Examples
           ,
           the
           bulk
           of
           Mankind
           are
           always
           ill-dispos'd
           ;
           and
           even
           of
           the
           well-dispos'd
           ,
           but
           very
           few
           are
           able
           to
           maintain
           their
           Character
           in
           a
           crooked
           and
           perverse
           Generation
           ;
           and
           fewer
           yet
           would
           do
           it
           ,
           were
           it
           not
           for
           future
           Hopes
           .
           Further
           ,
           it
           is
           too
           boldly
           said
           ,
           and
           can
           never
           be
           made
           out
           ,
           that
           the
           generality
           of
           good
           Men
           are
           mov'd
           to
           be
           so
           merely
           by
           sense
           of
           Honour
           secular
           ,
           Honour
           which
           relates
           to
           this
           World
           only
           :
           and
           as
           to
           future
           Happiness
           (
           be
           there
           any
           such
           thing
           or
           no
           )
           't
           is
           notoriously
           unreasonable
           to
           conclude
           ,
           that
           no
           Men
           are
           powerfully
           prompted
           to
           Virtue
           by
           the
           Desires
           and
           Hopes
           of
           it
           ,
           especially
           when
           they
           solemnly
           protest
           both
           living
           and
           dying
           ,
           that
           they
           are
           prompted
           to
           it
           by
           those
           Motives
           .
        
         
           I
           would
           not
           leave
           any
           thing
           unanswer'd
           ,
           which
           has
           fall'n
           under
           my
           notice
           ,
           by
           Reading
           or
           Conversation
           ,
           and
           may
           seem
           to
           have
           the
           face
           of
           good
           Argument
           ,
           in
           favour
           of
           the
           Sentiments
           of
           the
           Objectors
           ;
           therefore
           I
           will
           here
           reply
           to
           a
           Reflexion
           which
           I
           lately
           met
           with
           in
           a
           private
           MS.
           
           The
           Anonymous
           Author
           says
           ,
           That
           to
           do
           good
           in
           hopes
           of
           Reward
           hereafter
           ,
           increases
           the
           vitious
           Principle
           of
           Selfishness
           .
           Before
           I
           answer
           directly
           ,
           I
           will
           premise
           something
           concerning
           this
           term
           Reward
           ,
           of
           which
           the
           Adversary
           hopes
           to
           make
           some
           advantage
           .
        
         
           There
           are
           some
           good
           Men
           ,
           who
           are
           firmly
           perswaded
           that
           that
           thinking
           Principle
           ,
           which
           we
           call
           the
           Soul
           ,
           shall
           after
           this
           Life
           exist
           again
           ;
           and
           yet
           
           believe
           that
           Rewards
           and
           Punishments
           are
           not
           the
           most
           proper
           Words
           to
           express
           the
           different
           Portions
           in
           that
           Life
           .
           These
           Men
           observe
           that
           the
           Satisfactions
           and
           Pleasures
           of
           Sense
           are
           not
           equal
           to
           the
           Satisfactions
           and
           Pleasures
           of
           the
           Mind
           ;
           the
           Satisfactions
           and
           Pleasures
           of
           the
           Mind
           are
           created
           by
           Virtue
           .
           To
           have
           sober
           and
           temperate
           ,
           just
           ,
           charitable
           ,
           merciful
           and
           holy
           Affections
           ,
           regular
           Passions
           ,
           Love
           ,
           Desire
           and
           Joy
           ;
           Dislike
           ,
           Hatred
           ,
           Anger
           ,
           fix'd
           on
           proper
           Objects
           ,
           and
           exerted
           in
           due
           measure
           ,
           according
           as
           best
           befits
           the
           several
           Degrees
           of
           Goodness
           or
           Badness
           ,
           which
           may
           happen
           to
           circumstantiate
           those
           several
           Objects
           :
           This
           is
           to
           be
           vertuous
           ,
           and
           this
           creates
           in
           the
           Mind
           greater
           Satisfactions
           and
           Pleasures
           than
           the
           Satisfactions
           and
           Pleasures
           of
           Sense
           .
           It
           were
           easy
           to
           demonstrate
           and
           illustrate
           this
           ,
           but
           the
           Men
           I
           have
           to
           deal
           with
           grant
           it
           .
           I
           hasten
           :
           The
           noblest
           Idea
           ,
           Imagination
           ,
           Conception
           ,
           which
           we
           can
           frame
           of
           future
           Happiness
           ,
           is
           to
           have
           our
           good
           Affections
           improv'd
           and
           most
           intense
           ,
           our
           Passions
           most
           wisely
           directed
           ,
           and
           most
           exactly
           regular
           :
           for
           ,
           from
           this
           most
           excellent
           Temper
           of
           Mind
           ,
           must
           needs
           follow
           the
           highest
           Happiness
           ,
           such
           Happiness
           (
           as
           the
           Scripture
           phrases
           it
           )
           which
           hath
           not
           enter'd
           into
           the
           Heart
           of
           Man
           to
           conceive
           ;
           
             i.
             e.
          
           we
           cannot
           conceive
           ,
           as
           our
           Passions
           and
           Affections
           are
           now
           ,
           what
           will
           be
           the
           happy
           Consequences
           of
           their
           Improvements
           to
           Perfection
           hereafter
           .
           On
           the
           other
           side
           ,
           the
           Pains
           of
           the
           Mind
           which
           it
           feels
           from
           Reflection
           ,
           after
           it
           hath
           bin
           engag'd
           in
           Wickedness
           ,
           are
           far
           more
           cruciating
           ,
           than
           the
           Pains
           which
           are
           caus'd
           by
           hurting
           the
           Organs
           of
           the
           Body
           ,
           according
           to
           that
           of
           the
           Scripture
           ,
           
             A
             wounded
             Spirit
             who
             can
             bear
             ?
          
           To
           have
           horrid
           ,
           monstrous
           ,
           and
           unnatural
           Affections
           ,
           Passions
           misplac'd
           ,
           irregular
           and
           extravagant
           ;
           this
           is
           to
           be
           very
           vitious
           ,
           and
           this
           makes
           the
           vitious
           Man
           miserable
           
           in
           this
           Life
           .
           The
           most
           dreadful
           Idea
           ,
           Imagination
           ,
           Conception
           ,
           which
           we
           can
           frame
           of
           future
           Misery
           ,
           is
           to
           have
           our
           Affections
           in
           the
           highest
           degree
           horrid
           ,
           monstrous
           ,
           and
           unnatural
           ;
           our
           Passions
           in
           the
           highest
           degree
           misplac'd
           ,
           irregular
           ,
           and
           extravagant
           :
           for
           from
           this
           most
           wicked
           temper
           of
           Mind
           ,
           must
           needs
           follow
           the
           extremest
           Misery
           ,
           which
           (
           if
           the
           Pains
           of
           the
           Body
           are
           less
           cruciating
           ,
           than
           the
           Pains
           of
           the
           Mind
           )
           Fire
           can
           but
           faintly
           emblem
           .
           Such
           Happpiness
           and
           such
           Misery
           which
           I
           have
           now
           mention'd
           ,
           some
           good
           Men
           ,
           no
           Sceptics
           as
           to
           our
           future
           Existence
           ,
           think
           to
           be
           improperly
           denoted
           by
           the
           terms
           Rewards
           and
           Punishments
           .
           But
           why
           should
           we
           contend
           about
           words
           ?
           I
           think
           they
           ought
           to
           allow
           us
           these
           Scripture-terms
           ,
           when
           we
           do
           not
           condemn
           this
           their
           Description
           of
           heavenly
           Happiness
           ,
           and
           hellish
           Torments
           .
        
         
           I
           have
           now
           made
           my
           way
           to
           the
           Anonymous
           Author's
           Reflexion
           ,
           who
           opposing
           the
           belief
           of
           a
           future
           State
           ,
           says
           ,
           that
           to
           do
           good
           in
           hopes
           of
           Reward
           increases
           the
           vitious
           Principle
           of
           Selfishness
           .
           My
           Reply
           is
           ,
           1.
           
           That
           Selfishness
           is
           a
           Principle
           which
           all
           other
           living
           Creatures
           partake
           of
           in
           common
           with
           Man.
           Every
           one
           has
           it
           implanted
           in
           his
           Nature
           ,
           and
           cannot
           divest
           himself
           of
           it
           .
           Even
           they
           that
           lay
           violent
           hands
           on
           themselves
           ,
           are
           acted
           by
           this
           Principle
           of
           Selfishness
           :
           for
           they
           put
           an
           end
           to
           their
           own
           Lives
           ,
           because
           they
           hope
           that
           way
           to
           retire
           from
           the
           Evils
           which
           they
           have
           not
           patience
           to
           endure
           .
           2.
           
           This
           Principle
           of
           Selfishness
           is
           not
           in
           its
           own
           nature
           vitious
           ,
           but
           becomes
           so
           only
           by
           being
           pursued
           irregularly
           .
           The
           Laws
           that
           are
           in
           all
           Nations
           made
           to
           determine
           and
           ascertain
           Property
           ,
           do
           plainly
           declare
           it
           to
           be
           the
           common
           Sense
           of
           Mankind
           ,
           that
           it
           is
           not
           only
           lawful
           ,
           but
           natural
           and
           necessary
           for
           a
           Man
           to
           be
           selfish
           ,
           to
           take
           care
           of
           his
           own
           Rights
           :
           if
           so
           ,
           then
           it
           can
           become
           vitious
           only
           by
           undue
           
           Circumstances
           .
           Man
           ,
           as
           he
           is
           a
           Member
           of
           Society
           ▪
           has
           giv'n
           up
           several
           of
           his
           natural
           Rights
           ,
           for
           the
           better
           preservation
           and
           security
           of
           what
           he
           has
           not
           given
           up
           .
           In
           this
           state
           he
           is
           ,
           in
           many
           Instances
           by
           the
           express
           Words
           of
           positive
           Law
           ,
           and
           in
           more
           by
           Reason
           and
           Conscience
           ,
           bound
           not
           to
           be
           selfish
           at
           the
           hazard
           and
           detriment
           of
           the
           Publick
           ;
           not
           to
           pursue
           his
           private
           Interest
           ,
           when
           he
           cannot
           do
           so
           without
           visible
           prejudice
           to
           the
           Body-politick
           ,
           whereof
           he
           is
           but
           a
           single
           Member
           .
           Farther
           ,
           A
           private
           Man
           ,
           who
           has
           a
           Competence
           for
           himself
           and
           Family
           ,
           is
           bound
           in
           Reason
           and
           Conscience
           ,
           not
           to
           pursue
           his
           own
           Interest
           to
           the
           prejudice
           of
           another
           Person
           who
           has
           not
           a
           Competence
           ,
           but
           is
           in
           straits
           .
           No
           one
           must
           question
           this
           ,
           who
           approves
           (
           which
           I
           hope
           we
           all
           do
           )
           that
           excellent
           Rule
           which
           makes
           a
           part
           of
           Natural
           as
           well
           as
           Reveal'd
           Religion
           ,
           viz.
           Do
           as
           you
           would
           be
           done
           by
           .
           To
           be
           selfish
           farther
           than
           this
           excellent
           Rule
           will
           allow
           ,
           is
           a
           vitious
           Principle
           :
           but
           to
           be
           selfish
           as
           far
           as
           this
           Rule
           will
           allow
           ,
           that
           is
           ,
           when
           neither
           the
           Publick
           ,
           nor
           any
           private
           Person
           is
           against
           Reason
           damag'd
           thereby
           ,
           is
           natural
           ,
           necessary
           and
           honest
           ;
           and
           he
           that
           is
           not
           selfish
           ,
           that
           does
           not
           pursue
           his
           private
           Interest
           in
           such
           a
           Case
           as
           this
           ,
           must
           be
           ▪
           a
           Fool
           or
           a
           Madman
           .
        
         
           The
           prospect
           of
           Reward
           ,
           where
           neither
           the
           Publick
           nor
           any
           private
           Person
           is
           ,
           against
           positive
           Law
           or
           right
           Reason
           ,
           injur'd
           ,
           is
           no
           Circumstance
           that
           can
           make
           Selfishness
           vitious
           ,
           but
           rather
           commends
           it
           :
           for
           a
           Man
           cannot
           do
           himself
           too
           much
           good
           ,
           if
           in
           doing
           himself
           good
           he
           does
           others
           no
           injury
           .
        
         
           The
           next
           part
           of
           the
           Objection
           is
           ,
           That
           the
           wicked
           are
           restrain'd
           from
           that
           Wickedness
           from
           which
           they
           are
           restrain'd
           ,
           by
           fear
           of
           the
           Civil
           Magistrates
           Vengeance
           .
           That
           the
           fear
           of
           the
           Civil
           Magistrates
           Vengeance
           is
           a
           great
           restraint
           of
           Wickedness
           ,
           is
           what
           no
           Person
           will
           question
           ;
           but
           that
           it
           should
           
           be
           the
           only
           Restraint
           ,
           and
           that
           Men
           ill-inclin'd
           ,
           or
           dangerously
           tempted
           ,
           are
           aw'd
           by
           nothing
           else
           ,
           is
           a
           bold
           Assertion
           ,
           impossible
           to
           be
           made
           out
           ,
           highly
           improbable
           ,
           and
           particularly
           unreasonable
           for
           the
           Objectors
           to
           assert
           .
           It
           is
           a
           bold
           assertion
           ,
           because
           it
           is
           impossible
           to
           be
           made
           out
           ;
           it
           is
           impossible
           to
           be
           made
           out
           ,
           because
           it
           is
           impossible
           for
           the
           Objectors
           to
           know
           the
           Hearts
           of
           Men
           ,
           and
           discern
           by
           what
           Principles
           their
           Actions
           are
           govern'd
           :
           it
           is
           highly
           improbable
           ,
           for
           the
           Many
           have
           either
           had
           no
           Education
           ,
           or
           so
           unhappy
           an
           one
           ,
           and
           have
           been
           engag'd
           so
           much
           among
           the
           worst
           Examples
           ,
           that
           their
           Minds
           are
           oftner
           govern'd
           by
           weak
           and
           false
           Principles
           ,
           than
           by
           sound
           and
           true
           :
           not
           that
           I
           think
           the
           Apprehension
           of
           Misery
           ,
           which
           in
           a
           future
           State
           will
           be
           the
           Consequence
           of
           Wickedness
           with
           Impenitence
           ,
           a
           weak
           or
           false
           Principle
           ,
           but
           it
           is
           so
           in
           the
           Opinion
           of
           the
           Objectors
           ;
           and
           I
           argue
           ,
           Supposing
           that
           it
           really
           were
           so
           ,
           yet
           the
           Apprehension
           we
           speak
           of
           ,
           shall
           still
           have
           its
           Influence
           on
           the
           Minds
           of
           the
           Many
           .
           It
           is
           particularly
           unreasonable
           for
           the
           Objectors
           to
           assert
           ,
           That
           Men
           ill-inclin'd
           ,
           or
           dangerously
           tempted
           ,
           are
           aw'd
           only
           by
           the
           Civil
           Magistrates
           Vengeance
           ,
           because
           these
           very
           Objectors
           do
           commonly
           impute
           many
           of
           the
           foolish
           and
           wicked
           Practices
           of
           Men
           to
           their
           unhappy
           Education
           ,
           to
           the
           ill
           Company
           they
           frequent
           ,
           and
           to
           their
           superstitious
           Principles
           .
           Possibly
           the
           Objectors
           may
           be
           here
           ready
           to
           interpose
           and
           tell
           me
           ,
           that
           a
           weak
           Argument
           should
           not
           be
           made
           use
           of
           to
           an
           honest
           and
           noble
           Purpose
           .
           To
           admit
           this
           for
           the
           present
           (
           tho
           I
           think
           there
           may
           be
           many
           cases
           ,
           in
           which
           't
           is
           reasonable
           to
           use
           an
           Argument
           likely
           to
           prevail
           ,
           tho
           in
           its
           own
           nature
           weak
           )
           yet
           I
           judg
           the
           Misery
           which
           will
           hereafter
           fall
           on
           the
           impenitent
           Wicked
           ,
           to
           be
           a
           good
           Argument
           for
           the
           restraint
           of
           Wickedness
           :
           but
           be
           it
           good
           or
           bad
           ,
           it
           has
           
           its
           Influence
           ,
           and
           therefore
           the
           fear
           of
           the
           Magistrates
           Vengeance
           is
           not
           the
           only
           Restraint
           of
           Wickedness
           :
           That
           it
           has
           its
           Influence
           ,
           the
           Objectors
           ought
           not
           to
           deny
           ,
           because
           ,
           as
           abovesaid
           ,
           they
           know
           not
           the
           Hearts
           of
           Men
           ,
           and
           can't
           discern
           by
           what
           Principles
           their
           Actions
           are
           govern'd
           ;
           and
           because
           they
           do
           grant
           ,
           that
           the
           Many
           are
           as
           often
           govern'd
           by
           weak
           and
           false
           Principles
           ,
           as
           by
           sound
           and
           true
           .
           'T
           is
           not
           my
           business
           in
           this
           place
           to
           prove
           the
           Apprehensions
           of
           Misery
           ,
           threatning
           impenitent
           Wickedness
           in
           a
           future
           State
           ,
           to
           be
           a
           sound
           Principle
           for
           the
           restraint
           of
           Wickedness
           ;
           but
           if
           it
           does
           restrain
           ,
           then
           the
           Objectors
           are
           in
           the
           wrong
           ,
           who
           would
           put
           upon
           us
           ,
           that
           the
           fear
           of
           the
           Civil
           Magistrates
           Vengeance
           is
           the
           only
           Restraint
           .
           I
           have
           bin
           often
           studying
           to
           find
           out
           ,
           what
           should
           lead
           the
           Objectors
           to
           such
           a
           strange
           Assertion
           ,
           as
           that
           ,
           The
           fear
           of
           the
           Civil
           Magistrates
           Vengeance
           is
           the
           only
           restraint
           of
           Wickedness
           :
           the
           only
           thing
           that
           I
           can
           imagine
           is
           this
           ;
           perhaps
           they
           observe
           that
           very
           many
           who
           profess
           to
           believe
           a
           future
           State
           ,
           wherein
           the
           impenitent
           Wicked
           shall
           exist
           miserable
           ,
           are
           yet
           ,
           notwithstanding
           such
           their
           Profession
           ,
           as
           much
           addicted
           to
           Wickedness
           as
           any
           of
           the
           most
           ungracious
           Unbelievers
           ,
           and
           make
           as
           little
           conscience
           at
           least
           of
           some
           Immoralities
           ,
           as
           any
           of
           them
           who
           are
           either
           downright
           Atheists
           ,
           or
           so
           reputed
           .
           Observing
           this
           ,
           perhaps
           hence
           they
           conclude
           ,
           that
           none
           of
           all
           them
           who
           profess
           the
           same
           ,
           are
           aw'd
           by
           that
           their
           Notion
           .
           But
           may
           not
           I
           as
           well
           conclude
           ,
           That
           no
           Men
           are
           aw'd
           by
           the
           penal
           Laws
           of
           the
           Land
           ,
           because
           so
           great
           numbers
           who
           have
           read
           or
           bin
           told
           ,
           and
           are
           firmly
           perswaded
           ,
           that
           the
           Law
           condemns
           Petty-larcenary
           to
           the
           Whipping-post
           ,
           Pillory
           ,
           or
           hot
           Iron
           ;
           Felony
           and
           Treason
           to
           the
           Gallows
           and
           the
           Sled
           ,
           do
           yet
           daily
           pilfer
           ,
           cheat
           ,
           and
           break
           Houses
           ,
           rob
           and
           murder
           ,
           
           deface
           and
           counterfeit
           the
           King's
           Coin
           ?
           It
           is
           as
           plain
           that
           wicked
           men
           ,
           who
           suffer
           under
           this
           Law
           ,
           are
           not
           aw'd
           by
           it
           ,
           as
           that
           wicked
           Men
           ,
           who
           are
           perswaded
           of
           the
           future
           danger
           of
           Immorality
           ,
           are
           not
           aw'd
           by
           that
           ;
           and
           it
           is
           as
           good
           a
           Consequence
           ,
           that
           the
           Knowledg
           of
           the
           Penaltys
           annexed
           to
           human
           Laws
           ,
           restrains
           no
           Wickedness
           ,
           as
           that
           the
           persuasion
           of
           the
           future
           danger
           of
           Wickedness
           does
           restrain
           none
           .
           So
           then
           by
           the
           same
           Argument
           that
           the
           Objectors
           would
           prove
           ,
           that
           the
           persuasion
           of
           the
           future
           danger
           of
           Wickedness
           has
           no
           Influence
           on
           the
           Minds
           of
           Men
           ,
           they
           prove
           that
           the
           Knowledg
           of
           the
           Penalties
           annex'd
           to
           human
           Laws
           has
           no
           Influence
           on
           them
           ;
           and
           so
           there
           's
           an
           end
           of
           all
           Laws
           whatsoever
           .
           By
           this
           Reasoning
           the
           Laws
           of
           God
           wrote
           in
           the
           Hearts
           of
           Men
           ,
           and
           the
           Laws
           of
           Men
           wrote
           in
           Books
           ,
           are
           both
           made
           insignificant
           and
           useless
           ,
           good
           for
           nothing
           but
           to
           prove
           a
           Defect
           of
           Wisdom
           in
           their
           Authors
           .
           But
           among
           those
           who
           question
           the
           future
           State
           ,
           some
           there
           are
           who
           willingly
           grant
           that
           the
           Fear
           of
           the
           Civil
           Magistrates
           Vengeance
           ,
           and
           the
           fear
           of
           future
           Misery
           ,
           have
           both
           of
           them
           an
           influence
           to
           restrain
           Men
           from
           Sin
           ;
           but
           to
           abstain
           from
           Sin
           ,
           out
           of
           fear
           of
           the
           one
           or
           the
           other
           ,
           is
           ,
           they
           say
           ,
           servile
           and
           base
           .
           To
           this
           I
           reply
           :
           It
           must
           be
           granted
           that
           the
           wise
           Heathens
           ,
           who
           had
           form'd
           their
           Virtue
           on
           the
           noblest
           Principles
           ,
           the
           love
           of
           God
           ,
           and
           the
           joys
           of
           a
           Conscience
           exercis'd
           in
           all
           manner
           of
           well-doing
           ,
           have
           justly
           condemn'd
           that
           abstinence
           from
           Vice
           ,
           which
           is
           enforc'd
           merely
           by
           a
           dread
           of
           the
           Rods
           and
           Axes
           of
           the
           Civil
           Magistrate
           ,
           as
           servile
           and
           base
           :
           for
           he
           that
           keeps
           his
           hands
           from
           stealing
           and
           striking
           ,
           his
           Tongue
           from
           slandering
           and
           bearing
           false
           Witness
           ,
           merely
           that
           he
           may
           avoid
           the
           Penalty
           of
           human
           Laws
           ,
           is
           not
           advanc'd
           the
           least
           step
           towards
           Virtue
           :
           he
           has
           all
           the
           love
           of
           Iniquity
           still
           
           about
           him
           ;
           and
           even
           of
           that
           which
           he
           does
           not
           actually
           practise
           ,
           must
           be
           deemed
           guilty
           in
           the
           accounts
           of
           God
           and
           wise
           Men
           ,
           because
           his
           desires
           are
           towards
           it
           .
           No
           manner
           of
           Praise
           can
           be
           justly
           ascrib'd
           to
           him
           ,
           who
           would
           transgress
           the
           Law
           ,
           but
           that
           he
           is
           afraid
           to
           purchase
           his
           Transgression
           at
           the
           price
           of
           a
           present
           severe
           Penalty
           .
           This
           Man's
           Nature
           is
           wicked
           ,
           while
           his
           Actions
           are
           under
           restraint
           .
           This
           drew
           that
           saying
           from
           St.
           
             Paul
             ,
             The
             Law
          
           (
           meaning
           the
           Law
           of
           the
           Civil
           Magistrate
           )
           
             is
             not
             made
             for
             the
             Righteous
             but
             the
             Wicked
             .
          
           The
           Righteous
           abstain
           from
           Sin
           because
           of
           the
           baseness
           thereof
           ,
           the
           Wicked
           only
           for
           fear
           of
           the
           Penalty
           ;
           the
           fear
           of
           the
           Penalty
           keeps
           their
           Hands
           ,
           but
           not
           their
           Hearts
           from
           Mischief
           ,
           therefore
           still
           they
           are
           wicked
           Men.
           
        
         
           But
           there
           is
           another
           kind
           of
           Fear
           ,
           some
           call
           it
           a
           Fear
           connate
           ,
           born
           with
           us
           :
           but
           that
           my
           Discourse
           may
           not
           lie
           expos'd
           to
           Exceptions
           ,
           I
           call
           it
           a
           Fear
           which
           the
           exercise
           of
           Reason
           in
           meditating
           and
           reflecting
           begets
           ;
           a
           Fear
           of
           doing
           that
           which
           is
           odious
           in
           the
           sight
           of
           God
           and
           good
           Men
           ,
           destructive
           of
           our
           own
           greatest
           Happiness
           ,
           and
           injurious
           to
           others
           .
           This
           Fear
           is
           a
           powerful
           restraint
           of
           Sin
           ,
           and
           a
           good
           advance
           in
           the
           Ways
           of
           Virtue
           .
           Human
           Nature
           is
           so
           fram'd
           by
           the
           great
           God
           ,
           that
           every
           thinking
           Man
           not
           habitually
           debauch'd
           ,
           has
           an
           aversion
           against
           all
           vile
           Immoralities
           in
           his
           first
           wicked
           Sallies
           ;
           his
           Face
           is
           cover'd
           with
           Shame
           ,
           and
           his
           Heart
           shook
           with
           fear
           .
           In
           his
           first
           wicked
           Sallies
           the
           Man
           is
           fearful
           for
           his
           present
           Reputation
           ,
           and
           fearful
           of
           what
           may
           be
           the
           fatal
           future
           Consequences
           .
           Now
           to
           be
           asham'd
           of
           being
           ill
           thought
           of
           ,
           and
           to
           be
           afraid
           of
           deserving
           a
           miserable
           Condition
           ,
           these
           are
           degrees
           of
           Virtue
           ;
           for
           thus
           a
           Man
           takes
           an
           honest
           care
           of
           his
           own
           Interest
           ,
           every
           Man
           owes
           this
           honest
           care
           to
           himself
           ,
           't
           is
           no
           little
           fault
           to
           neglect
           it
           :
           now
           the
           doing
           of
           that
           which
           it
           were
           
           a
           great
           fault
           to
           neglect
           ,
           cannot
           but
           deserve
           the
           name
           of
           Virtue
           .
        
         
           It
           is
           true
           ,
           that
           Fear
           which
           has
           for
           its
           Object
           only
           the
           Sword
           of
           the
           Magistrate
           ,
           is
           servile
           and
           base
           ;
           and
           such
           a
           Man
           when
           he
           has
           the
           tempting
           Hopes
           of
           concealing
           his
           breach
           of
           the
           Law
           ,
           will
           be
           sure
           to
           break
           it
           :
           but
           a
           Fear
           of
           doing
           that
           which
           is
           odious
           in
           the
           sight
           of
           the
           most
           holy
           Being
           ,
           and
           of
           them
           who
           are
           most
           like
           him
           ,
           is
           mix'd
           with
           some
           regard
           to
           Virtue
           in
           its
           very
           first
           Original
           ;
           a
           Fear
           of
           doing
           that
           which
           is
           destructive
           of
           our
           own
           Peace
           of
           Mind
           ,
           future
           Hopes
           ,
           and
           also
           injurious
           to
           others
           ,
           is
           mix'd
           with
           a
           wise
           Care
           of
           our
           own
           honest
           Interests
           ,
           and
           a
           love
           of
           just
           and
           righteous
           dealing
           ,
           and
           therefore
           cannot
           justly
           be
           reproach'd
           as
           servile
           and
           base
           .
        
         
           To
           return
           from
           this
           Digression
           :
           the
           next
           part
           of
           the
           Objection
           is
           ,
           That
           there
           's
           no
           need
           of
           future
           Hopes
           or
           Fears
           for
           one
           thing
           or
           other
           ,
           
             i.
             e.
          
           to
           keep
           Men
           innocent
           ,
           or
           to
           make
           them
           virtuous
           .
           It
           is
           true
           ,
           there
           were
           no
           need
           of
           them
           ,
           if
           they
           had
           no
           Influence
           on
           Men
           ;
           but
           I
           think
           I
           have
           prov'd
           that
           they
           have
           ,
           and
           I
           will
           now
           essay
           to
           prove
           one
           thing
           more
           ,
           viz.
           if
           a
           Man
           believe
           that
           after
           Death
           he
           shall
           never
           more
           exist
           again
           ,
           he
           is
           not
           like
           to
           become
           virtuous
           or
           innocent
           either
           .
           The
           Schemes
           which
           some
           Christians
           frame
           to
           themselves
           of
           a
           future
           State
           ,
           are
           as
           extravagant
           and
           improbable
           as
           the
           Impostor
           
           Mahomet's
           Paradise
           .
           I
           am
           far
           from
           thinking
           such
           Schemes
           necessary
           or
           useful
           to
           virtuous
           ends
           and
           purposes
           :
           but
           I
           look
           upon
           the
           Doctrine
           of
           a
           future
           State
           ,
           wherein
           it
           will
           be
           well
           with
           the
           virtuous
           ,
           and
           ill
           with
           vitious
           Men
           ,
           as
           the
           only
           sure
           Foundation
           ,
           which
           can
           firmly
           bear
           the
           whole
           Superstructure
           of
           Morality
           ,
           and
           make
           it
           appear
           to
           be
           every
           Man's
           interest
           to
           be
           sober
           and
           chaste
           ,
           just
           and
           merciful
           ,
           charitable
           and
           holy
           ,
           in
           the
           worst
           of
           Times
           and
           most
           unhappy
           Circumstances
           .
           It
           may
           seem
           
           perhaps
           to
           some
           ,
           that
           my
           former
           Discourse
           contradicts
           what
           I
           here
           advance
           :
           for
           I
           have
           admitted
           that
           the
           Pleasures
           of
           a
           good
           Conscience
           ,
           the
           Joys
           of
           a
           Mind
           reflecting
           on
           its
           own
           virtuous
           Disposition
           and
           beneficial
           Actings
           ,
           are
           far
           more
           pleasant
           and
           joyous
           than
           the
           Joys
           and
           Pleasures
           of
           Sense
           ;
           and
           that
           the
           Torments
           of
           a
           Mind
           reflecting
           on
           its
           own
           criminal
           Disorders
           ,
           irregular
           and
           unnatural
           Passions
           and
           Affections
           ,
           are
           far
           more
           punishing
           than
           the
           Pains
           of
           a
           wounded
           or
           diseased
           Body
           .
           Now
           judging
           at
           first
           sight
           this
           may
           be
           mistaken
           for
           a
           good
           Argument
           ,
           it
           is
           most
           probable
           that
           the
           bulk
           of
           Mankind
           should
           be
           virtuous
           ,
           because
           in
           this
           life
           there
           's
           most
           to
           be
           got
           by
           Virtue
           ,
           most
           to
           be
           lost
           and
           suffer'd
           by
           being
           vitious
           .
           But
           if
           this
           matter
           be
           farther
           look'd
           into
           and
           consider'd
           as
           it
           deserves
           ,
           it
           will
           plainly
           appear
           ,
           that
           the
           Man
           who
           questions
           his
           Existence
           in
           a
           future
           State
           ,
           is
           still
           most
           likely
           to
           indulge
           his
           sensual
           Appetite
           ,
           and
           prefer
           such
           Pleasures
           before
           those
           of
           a
           good
           Conscience
           :
           For
           we
           are
           not
           Masters
           of
           the
           Power
           of
           Reasoning
           in
           our
           first
           years
           ;
           we
           are
           born
           indeed
           with
           a
           docility
           above
           all
           other
           Creatures
           that
           we
           know
           of
           ,
           with
           a
           Capacity
           of
           learning
           to
           reason
           ;
           but
           we
           learn
           it
           by
           slow
           degrees
           :
           a
           long
           while
           we
           live
           only
           the
           life
           of
           Sense
           ,
           and
           then
           our
           Choice
           is
           govern'd
           wholly
           by
           our
           sensual
           Appetites
           ;
           and
           we
           have
           no
           regard
           to
           any
           but
           our selves
           ,
           except
           to
           them
           who
           gratify
           our
           Desires
           :
           nay
           ,
           which
           is
           worse
           than
           all
           this
           ,
           they
           that
           have
           the
           most
           careful
           Education
           ,
           do
           not
           miss
           the
           sight
           of
           many
           vitious
           Examples
           .
           To
           prefer
           our selves
           before
           all
           others
           ,
           and
           indulge
           our
           sensual
           Appetites
           ,
           can
           hardly
           fail
           of
           growing
           habitual
           to
           us
           ,
           before
           we
           are
           Masters
           of
           so
           much
           Reason
           ,
           as
           to
           consider
           how
           much
           the
           practice
           of
           Virtue
           in
           some
           denial
           of
           our selves
           and
           senses
           ,
           tends
           to
           promote
           the
           comforts
           of
           this
           life
           :
           and
           when
           
           we
           come
           to
           be
           able
           to
           consider
           this
           ,
           and
           actually
           do
           consider
           it
           ,
           't
           is
           none
           of
           the
           easiest
           things
           imaginable
           to
           overcome
           an
           habitual
           contrary
           Inclination
           .
        
         
           They
           are
           far
           the
           lesser
           number
           who
           are
           ever
           won
           to
           wise
           Consideration
           and
           virtuous
           Practice
           ;
           but
           if
           the
           present
           Advantages
           of
           Virtue
           and
           Disadvantages
           of
           Vice
           were
           all
           the
           Argument
           propounded
           ,
           it
           is
           mighty
           probable
           that
           the
           sensual
           Livers
           would
           be
           harder
           to
           be
           reclaim'd
           than
           they
           now
           are
           ;
           it
           is
           mighty
           probable
           they
           would
           with
           strange
           accord
           tell
           their
           grave
           Advisers
           ,
           they
           did
           not
           know
           but
           Virtue
           might
           have
           many
           Charms
           ,
           and
           Vice
           some
           immediate
           Troubles
           and
           imminent
           dangers
           ;
           but
           they
           could
           be
           content
           a
           while
           with
           the
           Pleasures
           of
           Sense
           ,
           bear
           the
           Troubles
           and
           venture
           the
           Dangers
           ;
           't
           would
           be
           seasonable
           to
           be
           sober
           and
           chaste
           ,
           when
           they
           shall
           be
           grown
           impotent
           and
           old
           ;
           to
           be
           good-natur'd
           and
           obliging
           ,
           when
           they
           shall
           want
           power
           to
           bear
           up
           their
           high
           Minds
           ,
           and
           make
           themselves
           rever'd
           :
           to
           be
           just
           and
           charitable
           when
           they
           shall
           abound
           .
           Will
           the
           Opposers
           of
           a
           future
           State
           tell
           these
           Men
           ,
           that
           if
           they
           indulge
           their
           sensual
           Appetites
           till
           Nature
           begins
           to
           fail
           ,
           it
           will
           be
           then
           out
           of
           their
           power
           to
           shift
           their
           Course
           ,
           and
           experience
           the
           Comforts
           which
           largely
           flow
           from
           well-doing
           ,
           because
           their
           vitious
           Inclinations
           will
           outlive
           their
           vitious
           Powers
           ?
           Alas
           !
           this
           will
           but
           tempt
           them
           to
           have
           a
           greater
           opinion
           of
           their
           Vice
           ;
           for
           they
           may
           reason
           thus
           :
           The
           thoughts
           of
           that
           thing
           can
           never
           be
           punishing
           to
           them
           ,
           from
           which
           they
           cannot
           withdraw
           their
           Affections
           ;
           therefore
           except
           a
           very
           painful
           Sickness
           ,
           or
           a
           more
           than
           ordinary
           Misfortune
           befal
           an
           immoral
           Man
           ,
           I
           can't
           see
           how
           any
           Argument
           drawn
           from
           the
           Nature
           of
           things
           in
           this
           Life
           can
           possibly
           reclaim
           him
           :
           but
           it
           is
           possible
           that
           such
           a
           one
           may
           be
           reclaim'd
           by
           the
           Considerations
           of
           a
           future
           State
           ;
           
           for
           this
           is
           an
           Argument
           ,
           which
           if
           adverted
           to
           ,
           must
           needs
           at
           least
           disturb
           the
           Joys
           ,
           the
           foolish
           and
           mischievous
           Joys
           of
           the
           most
           prosperous
           Libertine
           .
           It
           is
           granted
           ,
           that
           generally
           speaking
           ,
           Virtue
           is
           its
           own
           Reward
           ,
           the
           virtuous
           Man
           meets
           many
           present
           Advantages
           by
           being
           virtuous
           :
           but
           then
           there
           are
           some
           instances
           of
           Virtue
           ,
           that
           sometimes
           happen
           to
           engage
           Men
           in
           unwelcome
           Sufferings
           ;
           now
           what
           shall
           persuade
           these
           Persons
           to
           practise
           Virtue
           in
           such
           Circumstances
           ,
           if
           they
           disbelieve
           the
           future
           State
           ?
           Again
           ,
           it
           is
           granted
           ,
           that
           generally
           speaking
           vitious
           Men
           are
           greatly
           punish'd
           by
           their
           own
           Vices
           ;
           but
           then
           we
           cannot
           deny
           but
           that
           with
           some
           men
           some
           Vices
           agree
           better
           .
           Some
           know
           how
           to
           manage
           their
           Vices
           with
           a
           sort
           of
           Discretion
           ,
           and
           while
           they
           sooth
           their
           Senses
           ,
           take
           care
           of
           their
           Health
           and
           Fame
           also
           .
           Now
           what
           shall
           perswade
           these
           Men
           to
           quit
           those
           Vices
           which
           agree
           well
           enough
           with
           them
           ,
           if
           they
           fear
           no
           miserable
           Event
           in
           a
           future
           State
           ?
           As
           I
           said
           before
           ,
           the
           Doctrine
           of
           a
           future
           State
           is
           the
           only
           sure
           Foundation
           which
           can
           firmly
           bear
           the
           whole
           Superstructure
           of
           Morality
           ,
           and
           make
           it
           appear
           to
           be
           every
           Man's
           greatest
           Interest
           to
           be
           sober
           and
           chaste
           ,
           just
           and
           merciful
           ,
           charitable
           and
           holy
           ,
           in
           the
           worst
           of
           Times
           and
           most
           unhappy
           Circumstances
           .
        
         
           The
           Author
           of
           the
           
             Inquiry
             concerning
             Virtue
          
           having
           advanc'd
           several
           Notions
           (
           in
           my
           opinion
           )
           contrary
           as
           well
           to
           the
           Interests
           of
           Virtue
           ,
           as
           to
           the
           short
           Discourse
           of
           mine
           concerning
           the
           future
           Advantages
           of
           it
           ,
           I
           purpose
           now
           to
           write
           brief
           Notes
           on
           that
           Book
           ,
           and
           hope
           at
           one
           and
           the
           same
           time
           to
           correct
           his
           Mistakes
           ,
           and
           justify
           my
           own
           Sentiments
           .
           By
           the
           way
           ,
           the
           
             Inquiry
             concerning
             Virtue
          
           is
           the
           Tract
           I
           have
           refer'd
           to
           ,
           having
           formerly
           had
           a
           sight
           of
           the
           MS.
           tho
           yet
           ignorant
           of
           the
           Author
           .
        
         
           P.
           3.
           
           
             Religion
             and
             Virtue
             are
             very
             rarely
             consider'd
          
           
           
             apart
             ,
             or
             distinguish'd
             from
             one
             another
             .
          
           I
           will
           not
           dispute
           this
           with
           our
           Author
           ;
           but
           then
           since
           he
           does
           consider
           them
           apart
           ,
           I
           think
           it
           an
           omission
           that
           he
           has
           not
           particularly
           and
           distinctly
           defin'd
           them
           :
           possibly
           the
           Definitions
           of
           them
           may
           be
           made
           out
           from
           the
           Course
           of
           his
           Reasonings
           ;
           but
           sure
           they
           ought
           some
           where
           or
           other
           to
           have
           bin
           particularly
           and
           plainly
           set
           down
           ,
           especially
           because
           he
           himself
           professes
           ,
           that
           the
           Subject
           he
           enters
           upon
           needs
           a
           very
           particular
           Explanation
           of
           things
           ,
           and
           more
           than
           ordinary
           clearness
           of
           Terms
           .
        
         
           P.
           4.
           
           
             We
             may
             do
             well
             to
             consider
             ,
             what
             it
             is
             that
             we
             call
             Atheism
             ,
             and
             what
             Virtue
             ,
             and
             afterwards
             examine
             the
             Consistency
             of
             these
             two
             together
             .
          
           This
           is
           very
           incautiously
           and
           offensively
           worded
           ,
           but
           I
           will
           wait
           till
           he
           openly
           declares
           what
           he
           calls
           Atheism
           ,
           and
           what
           Virtue
           ,
           before
           I
           pass
           my
           Censure
           .
        
         
           
             P.
             5.
          
           
           If
           every
           thing
           that
           exists
           ,
           be
           according
           to
           a
           good
           Order
           ,
           and
           for
           the
           best
           ,
           by
           being
           in
           the
           wisest
           and
           just
           est
           manner
           ,
           then
           is
           there
           of
           necessity
           no
           such
           thing
           as
           
             real
             Ill
          
           in
           the
           Vniverse
           ,
           nothing
           ill
           with
           respect
           to
           the
           whole
           .
        
         
           It
           shall
           be
           granted
           that
           there
           is
           nothing
           ill
           with
           respect
           to
           the
           whole
           ,
           but
           still
           there
           may
           be
           that
           which
           is
           
             ill
             ,
             real
             ill
          
           ,
           with
           respect
           to
           some
           great
           and
           noble
           part
           of
           the
           whole
           ,
           and
           no
           reproach
           to
           the
           wise
           and
           just
           Disposer
           of
           the
           whole
           neither
           ;
           because
           that
           which
           is
           
             real
             ill
          
           with
           respect
           to
           some
           great
           and
           noble
           part
           of
           the
           whole
           ,
           shall
           after
           some
           Revolutions
           of
           time
           ,
           appear
           to
           have
           contributed
           to
           the
           most
           wise
           and
           just
           disposal
           of
           the
           whole
           .
           Let
           thus
           much
           for
           the
           present
           be
           said
           in
           general
           ;
           when
           our
           Author
           speaks
           more
           particularly
           by
           instance
           ,
           I
           will
           come
           up
           more
           closely
           to
           him
           ,
           and
           more
           particularly
           speak
           my
           Mind
           .
        
         
           P.
           5.
           
           
             Whatsoever
             in
             the
             order
             of
             the
             World
             is
             called
          
           ill
           ,
           
             supposes
             a
             possibility
             in
             the
             Nature
             of
             the
             thing
             ,
             to
             have
             bin
             otherwise
             contriv'd
             ,
             or
             order'd
             by
             some
             Wisdom
          
           
           
             or
             other
          
           .
           The
           whole
           might
           for
           all
           that
           we
           know
           have
           bin
           otherwise
           contriv'd
           and
           order'd
           than
           it
           is
           ,
           but
           we
           do
           not
           know
           how
           it
           could
           have
           bin
           contriv'd
           and
           order'd
           better
           ;
           nay
           indeed
           we
           do
           not
           know
           how
           the
           whole
           is
           contriv'd
           and
           order'd
           ,
           our
           Knowledg
           extends
           but
           to
           some
           parts
           of
           the
           whole
           ,
           and
           sees
           not
           thro
           them
           neither
           :
           but
           that
           which
           I
           admit
           to
           be
           
             real
             ill
          
           ,
           with
           respect
           to
           some
           parts
           of
           the
           whole
           ,
           being
           only
           so
           for
           a
           time
           ,
           and
           with
           respect
           to
           some
           parts
           only
           ,
           is
           not
           real
           ill
           with
           respect
           to
           the
           whole
           .
        
         
           P.
           5.
           
           
             If
             the
             order
             of
             all
             things
             be
             such
             that
             nothing
             can
             be
             thought
             of
             or
             imagin'd
             more
             wise
             ,
             perfect
             ,
             and
             just
             ,
             then
             it
             is
             impossible
             but
             that
             there
             must
             be
             Wisdom
             ,
             Vnderstanding
             and
             Design
             in
             the
             whole
             .
          
           I
           grant
           the
           Order
           of
           all
           things
           with
           respect
           to
           the
           whole
           ,
           to
           be
           most
           wise
           ,
           perfect
           ,
           and
           just
           ;
           in
           the
           whole
           there
           is
           Wisdom
           ,
           Understanding
           and
           Design
           ,
           and
           that
           in
           the
           perfectest
           and
           highest
           manner
           and
           degree
           .
           But
           then
           from
           hence
           I
           argue
           thus
           :
           If
           there
           be
           perfect
           Wisdom
           ,
           Design
           ,
           and
           Understanding
           in
           the
           whole
           ,
           then
           there
           must
           be
           a
           most
           wise
           ,
           designing
           ,
           and
           understanding
           Being
           ,
           in
           which
           perfect
           Wisdom
           ,
           Design
           ,
           and
           Understanding
           exists
           .
           Our
           Author's
           Words
           seem
           to
           incline
           to
           that
           old
           Pagan
           Doctrine
           ,
           that
           the
           Whole
           is
           God
           ;
           that
           the
           whole
           System
           of
           Nature
           is
           the
           only
           wise
           ,
           understanding
           ,
           and
           designing
           Being
           ,
           which
           to
           me
           is
           perfect
           Nonsense
           :
           for
           ,
           the
           Wisdom
           ,
           Understanding
           ,
           and
           Design
           which
           our
           Author
           speaks
           of
           ,
           as
           existing
           in
           the
           whole
           ,
           can
           be
           nothing
           but
           the
           Congruity
           and
           mutual
           Serviceableness
           of
           the
           Parts
           ;
           but
           the
           whole
           ,
           the
           whole
           System
           of
           Nature
           cannot
           be
           properly
           said
           to
           be
           the
           cause
           of
           the
           Congruity
           and
           mutual
           Serviceableness
           of
           the
           Parts
           which
           compose
           the
           whole
           .
        
         
           P.
           6.
           
           
             If
             there
             be
             any
             thing
          
           ill
           
             in
             the
          
           Universe
           
             from
             Design
             ,
             then
             that
             which
             is
             the
             Cause
             of
             ,
             or
             which
             disposes
          
           
           
             all
             things
             ,
             is
             no
             one
             good
             designing
             Principle
             .
          
           Tho
           there
           be
           nothing
           ill
           in
           the
           Vniverse
           ,
           with
           respect
           to
           the
           Vniverse
           ,
           from
           design
           ;
           yet
           there
           may
           be
           something
           temporarily
           ill
           in
           the
           Parts
           ,
           which
           after
           some
           Revolutions
           of
           time
           shall
           appear
           to
           have
           contributed
           to
           the
           Perfection
           of
           the
           Universe
           ;
           and
           therefore
           that
           Being
           from
           whom
           the
           Design
           came
           ,
           temporarily
           ill
           with
           respect
           to
           some
           part
           ,
           may
           nevertheless
           be
           one
           good
           designing
           Principle
           or
           Mind
           .
           I
           will
           give
           instance
           here
           ,
           tho
           our
           Author
           speaks
           only
           in
           general
           .
           If
           we
           consider
           only
           that
           part
           of
           the
           Universe
           which
           Mankind
           makes
           ,
           and
           that
           short
           time
           which
           Men
           live
           ,
           it
           is
           
             ill
             ,
             real
             ill
          
           ,
           that
           the
           Man
           who
           does
           good
           should
           suffer
           evil
           ,
           and
           that
           the
           Man
           who
           does
           evil
           should
           not
           suffer
           proportionably
           to
           the
           evil
           which
           he
           does
           :
           but
           if
           we
           consider
           this
           with
           respect
           to
           that
           State
           which
           probably
           shall
           be
           hereafter
           ,
           with
           respect
           to
           the
           Advantages
           which
           the
           former
           shall
           then
           probably
           reap
           ,
           and
           the
           loss
           which
           the
           other
           shall
           then
           probably
           incur
           ,
           then
           there
           appears
           no
           such
           thing
           as
           
             real
             Ill
          
           in
           the
           Universe
           .
        
         
           P.
           7.
           
           
             Whatsoever
             is
             superiour
             in
             any
             degree
             over
             the
             World
             ,
             or
             that
             rules
             in
             Nature
             with
             Discernment
             and
             a
             Mind
             ,
             is
             that
             which
             we
             call
             God.
          
           I
           do
           not
           approve
           of
           our
           Author's
           definition
           of
           God
           ;
           I
           would
           rather
           ,
           keeping
           as
           near
           to
           his
           Phrase
           as
           I
           can
           ,
           define
           thus
           :
           
             Whatsoever
             does
             exist
             ,
             having
             supreme
             Power
             over
             us
             and
             all
             things
             else
             ,
             is
             that
             which
             we
             call
             God.
          
           Pagan
           Philosophers
           ,
           the
           most
           of
           them
           ,
           as
           well
           as
           the
           Vulgar
           ,
           paid
           religious
           Worship
           to
           many
           suppos'd
           powerful
           inferiour
           Gods
           ;
           but
           most
           of
           the
           Vulgar
           ,
           and
           all
           the
           Philosophers
           almost
           to
           a
           Man
           ,
           acknowledg'd
           one
           single
           supreme
           intelligent
           Being
           ;
           for
           proof
           of
           this
           I
           refer
           to
           Dr.
           
           Cudworth's
           Intellectual
           System
           .
        
         
           P.
           8.
           
           
             To
             believe
             no
          
           one
           
             supreme
             good
             designing
             Principle
          
           
           
             or
             Mind
             ,
             but
          
           several
           ,
           
             is
             to
             be
             a
          
           Polytheist
           .
           This
           was
           not
           well
           consider'd
           by
           our
           Author
           :
           for
           if
           nothing
           makes
           a
           Man
           a
           Polytheist
           ,
           but
           to
           believe
           no
           one
           supreme
           good
           designing
           Principle
           or
           Mind
           ,
           but
           several
           ,
           then
           there
           never
           was
           a
           Polytheist
           in
           the
           World.
           He
           that
           understands
           the
           sense
           of
           the
           word
           Supreme
           ,
           cannot
           but
           perceive
           ,
           that
           it
           is
           impossible
           there
           should
           be
           more
           than
           one
           such
           .
           The
           old
           Polytheists
           believ'd
           and
           worship'd
           many
           superiour
           Powers
           ,
           but
           they
           nor
           did
           nor
           could
           imagine
           more
           than
           one
           Supreme
           .
        
         
           Sect.
           2.
           p.
           12.
           
           
             There
             is
             in
             every
             Creature
             a
             certain
             Interest
             or
          
           Good
           ,
           
             which
             is
             an
          
           end
           
             in
             that
             Creature
             ;
             and
             to
             which
          
           end
           ,
           
             if
             any
             thing
             either
             of
             his
             Appetites
             ,
             Passions
             ,
             or
             Affections
             be
             not
             conducing
             ,
             but
             the
             contrary
             ;
             this
             is
          
           ill
           
             to
             him
             ,
             and
             in
             this
             manner
             he
             is
             ill
             ,
          
           with
           respect
           to
           himself
           ,
           
             as
             he
             is
             said
             to
             be
             ill
             also
          
           with
           respect
           to
           others
           ,
           
             when
             any
             such
             Appetites
             or
             Passions
             make
             him
             injurious
             to
             them
             .
          
           Questionless
           the
           chief
           Good
           of
           every
           Creature
           ,
           is
           the
           chief
           End
           of
           every
           Creature
           ;
           the
           End
           which
           he
           ought
           ,
           and
           which
           he
           is
           naturally
           dispos'd
           to
           pursue
           ;
           and
           which
           when
           he
           does
           not
           pursue
           ,
           his
           natural
           Constitution
           is
           vitiated
           .
           To
           apply
           this
           to
           the
           rational
           Creature
           :
           If
           we
           allow
           Free
           Will
           to
           Man
           (
           which
           I
           suppose
           our
           Author
           does
           ,
           because
           else
           't
           is
           Nonsense
           to
           talk
           of
           Virtue
           and
           Vice
           )
           then
           that
           Man
           is
           a
           good
           Man
           ,
           and
           acts
           well
           and
           wisely
           ,
           who
           imploys
           his
           Thoughts
           ,
           and
           directs
           his
           Practice
           for
           the
           attainment
           of
           his
           own
           chief
           good
           .
           Farther
           ,
           such
           is
           the
           Constitution
           and
           Frame
           of
           Man
           ,
           and
           such
           his
           chief
           End
           or
           Good
           ,
           that
           his
           pursuing
           the
           same
           can
           never
           make
           him
           injurious
           to
           other
           Men
           ;
           but
           on
           the
           contrary
           ,
           his
           pursuing
           his
           own
           chief
           End
           or
           Good
           ,
           tends
           very
           much
           to
           the
           promoting
           the
           chief
           End
           or
           Good
           of
           his
           Brethren
           .
           What
           our
           Author
           discourses
           concerning
           
           the
           Animal
           System
           and
           Animal
           Nature
           ,
           whether
           it
           be
           accurate
           and
           exact
           ,
           I
           shall
           not
           at
           present
           concern
           my self
           ;
           but
           the
           distinction
           I
           admit
           ,
           and
           thus
           much
           I
           grant
           him
           ,
           that
           no
           part
           of
           the
           Universe
           is
           of
           it self
           compleat
           ,
           but
           every
           part
           has
           a
           relation
           to
           the
           whole
           ,
           whereof
           it
           is
           a
           part
           ;
           and
           that
           there
           is
           no
           part
           but
           contributes
           to
           the
           Perfection
           of
           the
           whole
           ,
           tho
           consider'd
           with
           less
           general
           Respects
           ,
           it
           may
           be
           for
           a
           time
           ill
           to
           some
           other
           part
           ,
           and
           also
           to
           it self
           .
        
         
           P.
           17.
           
           
             Nor
             do
             we
             say
             a
             Man
             is
             a
             good
             Man
             ,
             when
             his
             Hands
             are
             ty'd
             ,
             which
             hinders
             him
             from
             doing
             the
             harm
             that
             he
             has
             a
             mind
             to
             do
             ,
             or
             (
             which
             is
             near
             the
             same
             )
             when
             he
             abstains
             from
             executing
             his
             ill
             Purpose
             ,
             thro
             a
             Fear
             of
             some
             impending
             Punishment
             ,
             or
             thro
             an
             Allurement
             of
             some
             private
             Pleasure
             or
             Advantage
             ,
             which
             draws
             him
             from
             his
             ill
             Intention
             .
          
           Our
           Author
           here
           is
           making
           his
           way
           to
           the
           main
           purpose
           of
           his
           Book
           ,
           which
           being
           the
           introducing
           of
           a
           Doctrine
           that
           I
           take
           to
           be
           not
           only
           erroneous
           ,
           but
           also
           discouraging
           to
           Virtue
           and
           destructive
           to
           Society
           ,
           I
           shall
           therefore
           watch
           his
           Approaches
           ,
           and
           make
           my
           Remarks
           upon
           his
           specious
           artful
           Insinuations
           .
           To
           speak
           exactly
           ,
           he
           that
           nor
           does
           nor
           means
           harm
           ,
           ought
           to
           be
           denominated
           innocent
           ;
           and
           only
           he
           that
           does
           or
           is
           ready
           to
           do
           good
           ,
           virtuous
           .
           But
           by
           our
           Author's
           Favour
           ,
           not
           to
           be
           able
           to
           do
           the
           harm
           which
           one
           has
           a
           mind
           to
           do
           ,
           and
           to
           abstain
           from
           executing
           an
           ill
           purpose
           thro
           fear
           of
           some
           impending
           Punishment
           ,
           or
           thro
           allurement
           of
           some
           private
           Pleasure
           or
           Advantage
           ,
           is
           not
           the
           same
           ,
           nor
           near
           the
           same
           thing
           :
           for
           in
           the
           one
           case
           ,
           the
           ill-minded
           Man
           is
           wholly
           govern'd
           by
           his
           irregular
           Passions
           and
           Affections
           ,
           and
           restrain'd
           only
           by
           Force
           exterior
           from
           the
           evil
           Act
           ;
           but
           in
           the
           other
           he
           makes
           some
           use
           of
           his
           Reason
           ,
           and
           by
           that
           use
           which
           he
           makes
           of
           his
           Reason
           (
           tho
           not
           the
           best
           which
           might
           be
           made
           )
           he
           abstains
           from
           the
           evil
           Act.
           
        
         
         
           I
           will
           grant
           our
           Author
           that
           the
           Man
           who
           abstains
           from
           executing
           his
           evil
           purpose
           ,
           only
           thro
           fear
           of
           impending
           Punishment
           ,
           or
           thro
           allurement
           of
           some
           private
           Pleasure
           or
           Advantage
           (
           meaning
           by
           Punishment
           ,
           the
           Punishment
           which
           human
           Laws
           threaten
           to
           evil
           Actions
           ,
           and
           by
           Pleasure
           or
           Advantage
           ,
           sensual
           Pleasure
           and
           secular
           Advantage
           )
           has
           not
           well
           consider'd
           things
           ,
           nor
           exercis'd
           his
           Reason
           so
           far
           ,
           as
           to
           form
           those
           true
           Notions
           in
           his
           mind
           which
           are
           requisite
           to
           set
           a
           value
           upon
           his
           abstinence
           from
           evil
           ;
           nor
           would
           I
           call
           such
           a
           Man
           innocent
           .
           But
           then
           there
           are
           other
           Fears
           ,
           and
           other
           Hopes
           to
           which
           Men
           may
           owe
           their
           abstinence
           from
           some
           Evils
           ,
           and
           no
           disparagement
           to
           their
           Innocence
           neither
           :
           For
           instance
           ,
           I
           presume
           it
           were
           an
           injurious
           evil
           thing
           ,
           for
           a
           Physician
           to
           try
           an
           Experiment
           upon
           a
           poor
           Patient
           ,
           without
           the
           Knowledg
           and
           Consent
           of
           his
           Patient
           ,
           merely
           to
           improve
           his
           own
           Knowledg
           ;
           but
           this
           a
           Physician
           may
           have
           many
           Opportunities
           of
           doing
           ,
           and
           that
           with
           all
           imaginable
           safety
           to
           himself
           ,
           so
           that
           not
           so
           much
           as
           his
           Skill
           shall
           be
           call'd
           in
           question
           ,
           tho
           the
           Experiment
           fails
           ,
           and
           the
           Patient
           miscarries
           ;
           for
           so
           Patients
           every
           day
           do
           under
           the
           ablest
           Physicians
           ,
           proceeding
           by
           common
           Methods
           :
           and
           yet
           a
           Physician
           that
           has
           no
           fears
           from
           without
           to
           restrain
           him
           from
           trying
           an
           Experiment
           ,
           may
           be
           restrain'd
           by
           the
           fears
           of
           doing
           a
           base
           thing
           ,
           by
           the
           fears
           of
           that
           Uneasiness
           which
           his
           considering
           Mind
           ,
           conscious
           to
           the
           evil
           Deed
           ,
           may
           create
           him
           :
           and
           whenever
           such
           Fears
           keep
           a
           Man
           free
           from
           the
           evil
           Act
           ,
           his
           Abstinence
           from
           it
           is
           praise-worthy
           ,
           and
           he
           is
           of
           right
           to
           be
           deemed
           innocent
           .
           Upon
           the
           same
           score
           ,
           a
           due
           regard
           had
           to
           the
           Pleasures
           of
           a
           good
           Conscience
           ,
           has
           a
           great
           Influence
           to
           keep
           a
           Man
           ,
           in
           such
           like
           Circumstances
           plac'd
           ,
           innocent
           ,
           and
           does
           not
           depretiate
           the
           Innocence
           which
           it
           preserves
           .
           
           Our
           Author
           should
           not
           talk
           in
           general
           of
           Punishments
           and
           Advantages
           ,
           the
           Objects
           of
           our
           Hopes
           and
           Fears
           ,
           without
           specifying
           what
           kind
           of
           Punishments
           and
           Advantages
           he
           means
           ,
           when
           he
           lays
           down
           such
           and
           such
           Propositions
           .
        
         
           I
           am
           of
           the
           mind
           ,
           that
           when
           we
           act
           rationally
           ,
           we
           are
           always
           influenc'd
           by
           some
           one
           or
           other
           Hope
           or
           Fear
           :
           Indeed
           a
           Man
           may
           arrive
           at
           a
           habit
           of
           well
           or
           ill-doing
           ,
           and
           then
           not
           advert
           to
           the
           special
           Motive
           in
           every
           particular
           Act
           ;
           but
           all
           momentous
           Actions
           ,
           and
           the
           Original
           of
           the
           good
           or
           ill
           Habit
           proceeds
           from
           some
           Hope
           or
           Fear
           .
           What
           signifies
           the
           
             Decor
             facti
          
           so
           much
           talk'd
           of
           ,
           the
           comliness
           and
           fitness
           of
           the
           Action
           call'd
           virtuous
           ,
           but
           the
           advantageousness
           thereof
           to
           one's
           Self
           ,
           Country
           ,
           Neighbourhood
           ,
           near
           Relation
           ,
           Friend
           ,
           Acquaintance
           ?
           From
           hence
           the
           Action
           has
           its
           Comliness
           and
           Fitness
           ,
           from
           hence
           it
           is
           denominated
           virtuous
           ;
           and
           he
           that
           does
           it
           ,
           does
           it
           with
           this
           prospect
           .
           What
           I
           would
           conclude
           hence
           is
           ,
           That
           Hope
           and
           Fear
           ,
           which
           are
           the
           Springs
           of
           all
           Action
           ,
           render
           an
           Action
           good
           or
           ill
           ,
           according
           to
           the
           Nature
           of
           that
           thing
           which
           is
           the
           Object
           of
           our
           Hope
           and
           Fear
           .
        
         
           But
           our
           Author
           seems
           to
           lay
           a
           stress
           upon
           that
           distinguishing
           Epithet
           private
           ,
           private
           Pleasure
           or
           Advantage
           ,
           which
           otherwhere
           he
           calls
           private
           Good
           ,
           Self-good
           ;
           but
           in
           this
           matter
           he
           does
           not
           deal
           distinctly
           enough
           neither
           :
           for
           I
           will
           grant
           him
           ,
           that
           there
           are
           some
           kind
           of
           private
           Pleasure
           or
           Advantage
           ,
           private
           Good
           ,
           Self-good
           ,
           such
           as
           Profit
           ,
           Pleasure
           ,
           Honour
           ,
           all
           secular
           Satisfactions
           ,
           which
           if
           they
           are
           the
           chief
           Designs
           and
           Purposes
           of
           the
           Agent
           ,
           they
           depreciate
           that
           Action
           which
           is
           really
           advantageous
           to
           the
           Publick
           ,
           and
           perhaps
           to
           the
           Doer
           also
           ,
           farther
           than
           he
           might
           hope
           ;
           but
           a
           regard
           had
           to
           the
           private
           chief
           Good
           of
           every
           Man
           ,
           
           is
           that
           which
           sets
           the
           high
           value
           upon
           his
           Actions
           ,
           and
           gives
           them
           that
           Excellence
           ,
           because
           of
           which
           they
           may
           fitly
           be
           called
           virtuous
           .
           To
           speak
           my
           sense
           in
           every
           thing
           as
           plain
           as
           I
           can
           :
           A
           Man
           's
           chief
           good
           I
           allow
           to
           consist
           in
           just
           and
           equal
           Affections
           ,
           whereby
           he
           is
           dispos'd
           to
           take
           a
           wise
           care
           of
           his
           Health
           ,
           a
           duly
           proportion'd
           regard
           of
           his
           secular
           Interests
           ,
           and
           to
           imploy
           a
           constant
           study
           and
           labour
           to
           do
           good
           to
           all
           Mankind
           ,
           as
           far
           as
           his
           Abilities
           can
           reach
           ,
           and
           in
           the
           order
           as
           this
           or
           that
           Society
           or
           Person
           most
           reasonably
           calls
           for
           a
           prior
           regard
           .
           These
           just
           and
           equal
           Affections
           create
           to
           a
           Man
           greater
           Happiness
           than
           can
           accrue
           to
           him
           from
           secular
           Satisfactions
           .
           Now
           if
           the
           Mind
           of
           man
           shall
           exist
           again
           (
           as
           we
           think
           it
           most
           probable
           ,
           and
           mean
           to
           give
           our
           Reasons
           )
           it
           shall
           exist
           with
           these
           just
           and
           equal
           Affections
           ,
           in
           beneficent
           degrees
           still
           improving
           ,
           more
           useful
           to
           others
           ,
           and
           more
           happy
           in
           it self
           (
           for
           even
           in
           this
           Life
           as
           a
           good
           Man
           increases
           in
           his
           good
           Affections
           ,
           so
           his
           Fervour
           and
           his
           Joys
           daily
           advance
           )
           A
           regard
           had
           to
           this
           Hope
           is
           proper
           to
           regulate
           our
           Judgment
           and
           Affections
           ,
           and
           dispose
           us
           to
           Virtue
           more
           powerfully
           than
           the
           Consideration
           of
           the
           Happiness
           which
           Virtue
           creates
           to
           us
           in
           this
           Life
           .
           Now
           no
           Man's
           chief
           private
           Good
           can
           be
           separated
           from
           the
           Good
           of
           others
           ,
           tho
           his
           secular
           private
           Good
           may
           :
           whatsoever
           is
           of
           honest
           advantage
           to
           one's
           Acquaintance
           ,
           Friend
           ,
           Relation
           ,
           Neighbourhood
           ,
           Country
           ,
           Mankind
           in
           general
           ,
           has
           a
           tendency
           to
           one's
           own
           chief
           Advantage
           ,
           and
           many
           times
           to
           some
           inferiour
           Advantages
           of
           one's
           own
           also
           ;
           but
           no
           Man
           could
           at
           all
           endeavour
           the
           advantage
           of
           others
           ,
           if
           it
           tended
           to
           his
           own
           greatest
           loss
           .
           There
           is
           implanted
           in
           Mankind
           a
           strong
           Principle
           of
           Self-love
           prior
           to
           all
           kind
           respect
           towards
           others
           :
           we
           cannot
           but
           love
           our
           own
           honest
           secular
           Interest
           ,
           before
           the
           honest
           secular
           Interest
           
           of
           another
           Man
           ;
           our
           private
           Self-good
           future
           ,
           more
           ardently
           than
           the
           private
           Self-good
           future
           of
           another
           Man.
           We
           do
           ill
           only
           when
           we
           prefer
           a
           small
           secular
           Interest
           of
           our
           own
           before
           a
           weighty
           Interest
           of
           another
           ,
           whose
           condition
           is
           sad
           and
           piteable
           ,
           or
           before
           a
           weighty
           certain
           Interest
           of
           the
           Publick
           ,
           or
           before
           a
           probability
           that
           we
           may
           happen
           to
           have
           in
           our
           hands
           of
           promoting
           the
           Interests
           of
           Virtue
           .
           And
           this
           I
           think
           is
           speaking
           something
           more
           distinctly
           than
           our
           Author
           has
           done
           ,
           and
           more
           according
           to
           verity
           .
        
         
           I
           said
           I
           would
           assign
           my
           Reasons
           why
           I
           thought
           it
           most
           probable
           that
           the
           Mind
           of
           Man
           should
           exist
           again
           after
           Death
           ,
           (
           at
           what
           time
           ,
           as
           to
           me
           is
           most
           probable
           ,
           his
           regular
           or
           irregular
           Affections
           shall
           create
           his
           Happiness
           or
           Misery
           )
           I
           will
           not
           defer
           the
           making
           good
           that
           promise
           ;
           only
           let
           it
           be
           consider'd
           't
           is
           high
           Probability
           ,
           not
           sensible
           Demonstration
           that
           I
           pretend
           to
           ,
           tho
           I
           have
           a
           Temptation
           to
           pretend
           even
           to
           that
           ,
           which
           Temptation
           I
           have
           from
           the
           Reasoning
           of
           that
           noble
           Philosopher
           Mr.
           Lock
           ,
           I
           quote
           it
           in
           the
           words
           of
           Mr.
           
           Wynn's
           Abridgment
           ,
           p.
           200.
           
           
             The
             Idea
             of
             a
             Supreme
             Being
             ,
             infinite
             in
             Power
             ,
             Goodness
             and
             Wisdom
             ,
             whose
             Workmanship
             we
             are
             ,
             and
             on
             whom
             we
             depend
             ,
             and
             the
             Idea
             of
             our selves
             as
             understanding
             rational
             Creatures
             ,
             would
             ,
             I
             suppose
             ,
             if
             duly
             consider'd
             ,
             afford
             such
             Foundations
             of
             our
             Duty
             and
             Rules
             of
             Action
             ,
             as
             might
             place
             Morality
             among
             the
             Sciences
             capable
             of
             Demonstration
             ;
             wherein
             I
             doubt
             not
             but
             from
             Principles
             as
             incontestable
             as
             those
             of
             the
             Mathematics
             ,
             by
             necessary
             Consequences
             ,
             the
             measure
             of
             right
             and
             wrong
             might
             be
             made
             out
             to
             any
             one
             ,
             that
             will
             apply
             himself
             with
             the
             same
             Indifferency
             and
             Attention
             to
             the
             one
             ,
             as
             he
             does
             to
             the
             other
             of
             these
             Sciences
             .
          
           But
           of
           what
           I
           have
           to
           say
           let
           the
           Reader
           judg
           .
        
         
         
           I
           will
           use
           the
           word
           Mind
           or
           Man
           promiscuously
           ;
           for
           it
           is
           the
           reasoning
           Principle
           which
           we
           call
           Mind
           ,
           that
           does
           distinguish
           ,
           and
           constitute
           us
           what
           we
           are
           .
        
         
           If
           in
           the
           Universe
           every
           thing
           is
           according
           to
           a
           good
           Order
           ,
           and
           the
           most
           agreable
           to
           a
           general
           Interest
           that
           is
           possible
           ,
           so
           that
           nothing
           could
           have
           bin
           contriv'd
           more
           wisely
           ,
           and
           with
           more
           advantage
           to
           the
           general
           interest
           of
           Beings
           ,
           or
           of
           the
           Universe
           (
           which
           our
           Author
           seems
           to
           admit
           ,
           and
           affirms
           to
           be
           perfect
           Theism
           ,
           p.
           7.
           )
           then
           Man
           or
           human
           Mind
           must
           exist
           again
           after
           this
           life
           ended
           :
           for
           ,
           that
           order
           of
           things
           in
           which
           Man
           's
           future
           Existence
           is
           not
           suppos'd
           ,
           is
           not
           the
           best
           order
           which
           we
           can
           imagin
           ;
           but
           we
           have
           the
           Idea
           in
           our
           Minds
           of
           a
           juster
           and
           wiser
           Contrivance
           .
           In
           defence
           of
           the
           Doctrine
           which
           I
           now
           impugn
           ,
           some
           have
           bin
           pleas'd
           to
           say
           ,
           that
           every
           Sin
           meets
           with
           adequate
           Punishment
           or
           Pain
           in
           this
           Life
           ,
           and
           every
           good
           Deed
           with
           adequate
           Reward
           or
           Advantage
           .
           Were
           this
           true
           ,
           I
           must
           confess
           I
           could
           not
           pretend
           that
           any
           thing
           is
           amiss
           in
           that
           order
           of
           things
           ,
           in
           which
           Man
           's
           future
           Existence
           is
           not
           suppos'd
           .
           But
           I
           hope
           to
           make
           the
           contrary
           appear
           to
           an
           impartial
           deliberate
           Considerer
           .
           There
           are
           some
           Sins
           ,
           which
           ,
           as
           it
           often
           happens
           ,
           do
           not
           meet
           with
           Punishment
           ,
           or
           Pain
           adequate
           in
           this
           Life
           ;
           and
           the
           most
           difficult
           Instances
           of
           Virtue
           ,
           which
           ever
           and
           anon
           call
           for
           our
           Practice
           ,
           do
           not
           create
           present
           Joys
           equal
           to
           the
           Labours
           and
           Dangers
           thereof
           .
        
         
           I
           do
           not
           expect
           to
           carry
           my
           point
           by
           my
           bare
           Assertion
           ;
           nor
           do
           I
           allow
           any
           thing
           to
           the
           Authority
           of
           my
           Adversaries
           ,
           however
           in
           Learning
           my
           Superiours
           :
           therefore
           I
           will
           offer
           Instance
           ,
           and
           reason
           the
           matter
           with
           them
           as
           well
           as
           I
           can
           .
           What
           a
           World
           of
           barbarous
           Injuries
           has
           a
           certain
           mighty
           Potentate
           caus'd
           to
           be
           committed
           for
           the
           enlargement
           of
           his
           Dominions
           ,
           and
           the
           increase
           
           of
           his
           Glory
           ?
           What
           wondrous
           Successes
           has
           he
           sometimes
           cunningly
           bought
           ,
           sometimes
           fraudulently
           surpriz'd
           ,
           and
           sometimes
           by
           over-powering
           numbers
           forc'd
           ?
           With
           what
           odious
           Insolence
           has
           he
           treated
           not
           only
           independent
           States
           and
           Commonwealths
           ,
           but
           also
           crown'd
           Heads
           ,
           in
           point
           of
           due
           Honour
           his
           Equals
           ?
           How
           has
           he
           slighted
           his
           holy
           Father
           ,
           and
           made
           a
           mere
           Property
           of
           the
           Head
           ,
           as
           they
           call
           him
           ,
           of
           the
           Catholick
           Church
           ?
           How
           has
           he
           triumph'd
           in
           all
           these
           Iniquities
           ,
           bribing
           blasphemous
           Panegyricks
           ,
           and
           monumental
           proud
           Inscriptions
           (
           the
           wit
           of
           hungry
           Priests
           ,
           expence
           of
           servile
           Courtiers
           )
           to
           his
           immortal
           Manship
           ?
           He
           has
           bin
           for
           a
           long
           time
           flatter'd
           ,
           if
           not
           belov'd
           ,
           by
           crouching
           Slaves
           and
           conquer'd
           Nations
           ,
           and
           fear'd
           by
           States
           inferiour
           in
           their
           numbers
           ,
           or
           unequal
           thro
           their
           own
           Divisions
           far
           and
           wide
           ,
           which
           are
           the
           two
           things
           the
           most
           agreable
           to
           an
           ambitious
           Soul.
           He
           has
           never
           wanted
           Women
           witty
           ,
           fair
           ,
           and
           easy
           to
           excite
           and
           answer
           his
           Lust
           ;
           whatever
           his
           Appetite
           has
           coveted
           ,
           or
           his
           Health
           needed
           for
           its
           support
           ,
           has
           bin
           ready
           for
           him
           upon
           all
           occasions
           .
           But
           where
           's
           the
           adequate
           Punishment
           or
           Pain
           all
           this
           while
           ?
           No
           such
           thing
           has
           as
           yet
           befall'n
           him
           ;
           not
           but
           that
           he
           has
           met
           with
           Crosses
           and
           Disappointments
           in
           his
           well-laid
           ill
           Designs
           ,
           which
           may
           have
           giv'n
           him
           an
           hour's
           vexation
           in
           his
           Closet
           ,
           but
           no
           long
           disquiet
           :
           for
           he
           never
           was
           long
           without
           taking
           new
           Measures
           to
           retrieve
           the
           old
           Game
           ,
           and
           those
           new
           Measures
           rais'd
           new
           Hopes
           ,
           and
           those
           new
           Hopes
           brought
           not
           more
           uneasiness
           than
           an
           ordinary
           Patience
           might
           well
           enough
           undergo
           .
           But
           (
           it
           may
           be
           said
           )
           he
           has
           bin
           often
           compell'd
           to
           re-deliver
           his
           Rapine
           .
           Indeed
           much
           of
           this
           is
           true
           ,
           and
           it
           could
           not
           but
           sit
           heavy
           on
           a
           great
           Heart
           ;
           but
           then
           he
           never
           re-deliver'd
           the
           whole
           ,
           and
           by
           redelivering
           but
           part
           ,
           he
           gain'd
           something
           of
           a
           specious
           
           Title
           to
           what
           he
           retain'd
           :
           and
           then
           too
           he
           assum'd
           to
           himself
           the
           Glory
           of
           that
           Peace
           which
           himself
           most
           wanted
           ,
           and
           never
           condescended
           (
           as
           he
           loves
           to
           speak
           )
           to
           a
           Peace
           ,
           but
           to
           get
           new
           Breath
           ,
           and
           divide
           his
           united
           Enemies
           ;
           one
           point
           of
           which
           he
           was
           always
           sure
           of
           ,
           and
           seldom
           miss'd
           the
           other
           .
           Now
           all
           this
           while
           where
           's
           the
           adequate
           Punishment
           ?
           Hitherto
           all
           the
           Misfortunes
           he
           has
           met
           ,
           have
           bin
           no
           more
           painful
           and
           punishing
           ,
           than
           just
           to
           give
           a
           better
           relish
           to
           his
           tyrannick
           Pride
           and
           successful
           Depredations
           ;
           if
           there
           be
           one
           single
           Sin
           of
           his
           that
           has
           bin
           adequately
           punish'd
           ,
           it
           must
           be
           his
           —
           But
           I
           will
           not
           speak
           of
           lawless
           Love
           or
           —
           for
           some
           Men
           ,
           beside
           that
           they
           count
           it
           no
           Sin
           ,
           prefer
           the
           Pleasure
           to
           the
           Pain
           .
           But
           it
           may
           be
           by
           way
           of
           Objection
           reply'd
           to
           me
           ,
           Mark
           the
           end
           of
           this
           Man
           ,
           conclude
           not
           that
           he
           shall
           not
           ,
           because
           he
           has
           not
           as
           yet
           ,
           paid
           the
           price
           of
           his
           Crimes
           .
           Well!
           I
           cannot
           promise
           my self
           to
           live
           so
           long
           as
           to
           mark
           his
           end
           ,
           but
           I
           will
           suppose
           it
           as
           much
           as
           can
           be
           to
           the
           disadvantage
           of
           my
           Cause
           ,
           tho
           no
           one
           can
           presume
           ,
           but
           that
           it
           may
           be
           so
           honourable
           and
           so
           easy
           ,
           as
           still
           to
           mend
           my
           Argument
           .
           Suppose
           then
           that
           his
           Armies
           on
           all
           sides
           shall
           be
           repuls'd
           and
           beaten
           ,
           his
           Asses
           grow
           weary
           of
           their
           Burden
           ,
           and
           sick
           of
           their
           Driver
           ;
           his
           Domesticks
           that
           eat
           of
           his
           Bread
           ,
           forsake
           him
           :
           suppose
           that
           in
           the
           midst
           of
           his
           distress
           ,
           wandring
           ,
           despis'd
           ,
           and
           hated
           ,
           no
           one
           shall
           love
           him
           so
           well
           ,
           or
           hate
           him
           so
           passionately
           ,
           as
           to
           rid
           him
           of
           his
           wretched
           Life
           ;
           but
           that
           he
           must
           be
           beholden
           to
           his
           own
           right
           hand
           ,
           or
           to
           the
           anguish
           of
           his
           disorder'd
           Mind
           :
           who
           would
           call
           this
           adequate
           Pain
           or
           Punishment
           ,
           for
           millions
           of
           Murders
           ,
           and
           remorseless
           Villanies
           ;
           fruitful
           Countries
           laid
           waste
           ,
           Temples
           thrown
           down
           ,
           and
           Sepulchers
           digg'd
           up
           ;
           the
           bold
           breach
           of
           Faith
           sworn
           ,
           all
           manner
           of
           Laws
           and
           Rights
           ,
           for
           a
           long
           
           Course
           of
           early
           ,
           young
           ,
           and
           of
           vigorous
           manly
           years
           ,
           insulted
           :
           does
           all
           this
           deserve
           no
           more
           than
           that
           a
           heavy
           Misfortune
           fall
           upon
           the
           guilty
           Wretch
           in
           his
           old
           and
           decaying
           Age
           ?
           I
           wonder
           how
           any
           Man
           can
           pretend
           that
           this
           would
           be
           adequate
           Punishment
           ,
           and
           yet
           't
           is
           a
           hundred
           to
           one
           but
           the
           mighty
           Sinner
           goes
           off
           the
           Stage
           suffering
           little
           or
           nothing
           of
           all
           this
           .
        
         
           It
           were
           not
           hard
           to
           give
           numerous
           Instances
           of
           vile
           Men
           ,
           that
           have
           revell'd
           long
           in
           all
           abominable
           ,
           and
           cruel
           Lewdness
           and
           Injustice
           ;
           who
           notwithstanding
           have
           dy'd
           without
           notable
           Misfortune
           ,
           or
           tormenting
           Regret
           .
           I
           have
           selected
           one
           that
           possibly
           has
           done
           the
           most
           Evil
           of
           any
           name
           ,
           that
           is
           to
           be
           met
           in
           History
           ,
           and
           hitherto
           he
           has
           come
           off
           cheap
           ;
           and
           if
           it
           appears
           ,
           tho
           but
           in
           a
           single
           instance
           ,
           that
           all
           Sins
           are
           not
           adequately
           punish'd
           in
           this
           Life
           ,
           I
           presume
           it
           must
           follow
           ,
           That
           that
           order
           of
           things
           in
           which
           Man
           's
           future
           Existence
           is
           not
           suppos'd
           ,
           is
           not
           the
           best
           and
           wisest
           order
           that
           can
           be
           imagin'd
           .
        
         
           But
           farther
           to
           evince
           that
           all
           Sins
           are
           not
           adequately
           punish'd
           in
           this
           Life
           ,
           let
           it
           be
           consider'd
           ,
           that
           many
           times
           ,
           Persons
           whose
           Crimes
           are
           hainous
           ,
           find
           means
           to
           escape
           the
           Vengeance
           of
           the
           Magistrate
           ,
           while
           they
           who
           are
           less
           guilty
           ,
           are
           very
           severely
           dealt
           with
           :
           nay
           and
           the
           former
           ,
           so
           it
           often
           happens
           ,
           go
           on
           rejoycing
           in
           their
           Crimes
           ,
           while
           the
           latter
           venture
           on
           evil
           Actions
           ,
           not
           without
           great
           trouble
           and
           anxiety
           of
           Mind
           .
           Now
           let
           my
           Adversaries
           call
           what
           they
           will
           adequate
           Punishment
           ,
           I
           am
           sure
           it
           is
           not
           the
           wisest
           order
           of
           things
           imaginable
           ,
           that
           the
           less
           guilty
           suffer
           most
           ,
           and
           the
           most
           guilty
           least
           ,
           or
           not
           at
           all
           .
        
         
           I
           will
           dismiss
           this
           Argument
           with
           the
           brief
           mention
           of
           an
           Instance
           or
           two
           from
           antient
           Story
           .
           Cesar
           was
           in
           many
           a
           Conspiracy
           against
           the
           Liberty
           of
           his
           
           Country
           ;
           at
           last
           he
           absolutely
           inslav'd
           it
           to
           his
           own
           Arbitrary
           Will
           ,
           and
           three
           years
           injoy'd
           the
           success
           of
           his
           unrighteous
           Usurpation
           :
           At
           the
           end
           of
           that
           term
           Brutus
           and
           Cassius
           ,
           &c.
           dispatch'd
           him
           of
           a
           sudden
           .
        
         
           If
           this
           was
           adequate
           Punishment
           ,
           then
           subjugating
           a
           free
           People
           is
           a
           light
           Injury
           .
           Orestes
           slew
           his
           Mother
           ,
           and
           was
           all
           his
           life-time
           troubled
           in
           Conscience
           for
           it
           ;
           suppose
           this
           now
           was
           adequate
           Punishment
           :
           But
           Nero
           slew
           his
           Mother
           ,
           by
           whose
           means
           he
           got
           the
           Empire
           ,
           and
           never
           was
           troubled
           for
           the
           matter
           :
           He
           dispatch'd
           also
           his
           Wife
           Octavia
           ,
           and
           his
           Master
           Seneca
           ;
           he
           spar'd
           no
           Person
           that
           gave
           him
           offence
           :
           his
           end
           indeed
           was
           tragical
           ,
           but
           it
           was
           sudden
           and
           quick
           ,
           no
           way
           adequate
           to
           his
           horrid
           Life
           .
        
         
           I
           presume
           I
           have
           now
           made
           it
           appear
           to
           an
           impartial
           equal
           Considerer
           ,
           that
           there
           are
           some
           Sins
           ,
           which
           (
           as
           it
           often
           happens
           )
           do
           not
           meet
           with
           Punishment
           ,
           or
           Pain
           adequate
           in
           this
           Life
           :
           I
           hope
           to
           make
           it
           appear
           as
           plainly
           ,
           that
           the
           most
           difficult
           Instances
           of
           Virtue
           ,
           which
           ever
           and
           anon
           call
           for
           our
           Practice
           ,
           do
           not
           create
           present
           Joys
           equal
           to
           the
           Labours
           and
           Dangers
           thereof
           .
           Generally
           speaking
           ,
           such
           is
           the
           nature
           of
           Virtue
           ,
           that
           it
           is
           fitted
           not
           only
           to
           promote
           the
           good
           .
           (
           as
           our
           Author
           phrases
           it
           )
           of
           the
           private
           System
           ,
           but
           also
           of
           the
           publick
           .
           Virtue
           naturally
           tends
           to
           the
           benefit
           of
           every
           particular
           Man
           ,
           and
           also
           of
           all
           Mankind
           united
           in
           Societies
           .
           Temperance
           conduces
           to
           the
           health
           of
           the
           temperate
           Man
           ,
           to
           the
           health
           of
           his
           Body
           ,
           and
           to
           the
           health
           of
           his
           Mind
           (
           from
           the
           health
           of
           both
           which
           arises
           the
           greatest
           good
           which
           he
           is
           capable
           of
           at
           present
           )
           and
           also
           to
           the
           enrichment
           of
           the
           Publick
           ;
           for
           ,
           the
           less
           is
           consum'd
           at
           home
           of
           any
           thing
           serviceable
           to
           Life
           ,
           the
           more
           remains
           to
           be
           exported
           abroad
           by
           way
           of
           Trade
           ▪
           Justice
           and
           
           Charity
           are
           immediately
           ,
           visibly
           beneficial
           to
           Society
           ;
           and
           they
           purchase
           to
           the
           just
           and
           charitable
           Person
           ,
           not
           only
           the
           agreable
           Comforts
           of
           a
           good
           Reputation
           ,
           but
           great
           measures
           of
           Security
           to
           be
           treated
           with
           Justice
           again
           ,
           and
           reasonable
           hopes
           to
           find
           a
           return
           of
           Charity
           in
           time
           of
           need
           .
           Now
           such
           being
           the
           nature
           of
           Virtue
           ,
           so
           proportion'd
           and
           fitted
           to
           all
           the
           honest
           Desires
           and
           nobler
           Ends
           of
           Mankind
           in
           this
           state
           ,
           it
           would
           become
           a
           wise
           Man
           in
           some
           cases
           to
           practise
           it
           ,
           even
           tho
           he
           were
           sure
           there
           were
           no
           Reward
           ,
           nothing
           to
           be
           got
           by
           it
           hereafter
           :
           but
           then
           there
           are
           other
           cases
           in
           which
           Virtue
           (
           tho
           always
           serviceable
           to
           Society
           )
           may
           accidentally
           happen
           to
           be
           unserviceable
           to
           a
           private
           Man
           ,
           and
           wholly
           unable
           to
           create
           him
           present
           Joys
           equal
           to
           the
           Labours
           and
           Dangers
           thereof
           .
           Nay
           ,
           there
           are
           cases
           ,
           in
           which
           some
           Virtues
           ,
           aiming
           at
           the
           Service
           of
           the
           Publick
           ,
           may
           become
           effectual
           to
           the
           utter
           ruin
           of
           a
           Man's
           Fortunes
           ,
           Friends
           ,
           Health
           ,
           Life
           .
        
         
           Now
           if
           it
           is
           ever
           odds
           against
           a
           Man
           ,
           that
           his
           Virtue
           shall
           not
           be
           successful
           to
           the
           Publick
           according
           to
           his
           desire
           ,
           but
           on
           the
           contrary
           ,
           prove
           an
           occasion
           of
           ruin
           to
           his
           Fortunes
           ,
           Family
           ,
           Friends
           ,
           Health
           ,
           Life
           ;
           how
           the
           Reflexion
           on
           his
           Virtue
           can
           create
           him
           Joy
           greater
           ,
           or
           but
           equal
           to
           the
           Pain
           which
           these
           Misfortunes
           will
           cause
           ,
           while
           he
           believes
           no
           future
           State
           ,
           I
           cannot
           divine
           .
        
         
           If
           it
           should
           be
           objected
           ,
           that
           I
           suppose
           a
           Case
           which
           ought
           not
           to
           be
           suppos'd
           ;
           I
           reply
           ,
           that
           this
           very
           case
           has
           ,
           within
           our
           memory
           ,
           befall'n
           several
           worthy
           Persons
           in
           more
           than
           one
           Country
           ,
           upon
           their
           opposing
           the
           Arbitrary
           Designs
           of
           tyrannizing
           Princes
           .
           Their
           honest
           Endeavours
           to
           preserve
           their
           Country
           from
           Poverty
           by
           loss
           of
           Trade
           ,
           from
           Slavery
           ,
           and
           its
           numerous
           attendant
           Mischiefs
           ,
           have
           cost
           several
           the
           loss
           of
           high
           Honours
           ,
           and
           valuable
           Profits
           ,
           wasted
           their
           Estates
           ,
           reduc'd
           their
           Families
           
           to
           Hardships
           ,
           broke
           their
           Health
           in
           close
           Prisons
           ,
           and
           sometimes
           put
           an
           end
           to
           their
           days
           by
           ignominious
           Punishments
           .
        
         
           There
           is
           not
           one
           Instance
           of
           Virtue
           more
           widely
           beneficial
           ,
           and
           more
           truly
           glorious
           ,
           than
           a
           wise
           and
           resolute
           use
           of
           all
           lawful
           likely
           means
           to
           preserve
           to
           that
           Society
           whereof
           we
           are
           Members
           ,
           the
           safe
           and
           secure
           enjoyment
           of
           their
           Trade
           and
           Liberties
           .
           The
           satisfaction
           and
           pleasure
           of
           Mind
           in
           labouring
           this
           thing
           ,
           will
           not
           be
           denied
           to
           be
           as
           great
           ,
           if
           not
           greater
           ,
           than
           that
           which
           proceeds
           from
           any
           other
           instance
           of
           Virtue
           :
           but
           to
           be
           (
           tho
           accidentally
           ,
           and
           by
           means
           of
           consulting
           the
           publick
           Good
           )
           the
           occasion
           of
           great
           Misfortune
           ,
           not
           only
           to
           some
           Dependants
           ,
           Acquaintance
           ,
           and
           Friends
           ,
           but
           to
           Wife
           and
           Children
           also
           ;
           to
           the
           ruin
           of
           ones
           own
           Health
           ,
           and
           shortning
           ones
           days
           ;
           this
           ,
           in
           my
           opinion
           ,
           cannot
           but
           make
           the
           most
           virtuously
           dispos'd
           Man
           ,
           who
           believes
           no
           future
           State
           ,
           very
           uneasy
           ,
           and
           hinder
           him
           from
           relishing
           the
           Satisfactions
           which
           otherwise
           his
           Virtue
           might
           create
           to
           him
           .
           I
           do
           now
           ,
           only
           for
           Argument
           sake
           ,
           suppose
           a
           Man
           ,
           who
           believes
           no
           future
           State
           ,
           capable
           of
           serving
           his
           Country
           at
           the
           price
           of
           these
           Difficulties
           and
           Sufferances
           ;
           but
           ,
           that
           being
           suppos'd
           ,
           I
           contend
           that
           these
           ▪
           Difficulties
           and
           Sufferances
           cannot
           be
           more
           painful
           ,
           than
           the
           consciousness
           of
           his
           Virtue
           can
           be
           joyous
           .
           And
           methinks
           this
           may
           be
           made
           out
           even
           to
           a
           full
           and
           fair
           Demonstration
           .
           Unexpected
           Disappointments
           ,
           and
           Losses
           ,
           the
           Falsness
           of
           an
           intrusted
           Servant
           ,
           the
           Ingratitude
           of
           an
           oblig'd
           Friend
           ,
           want
           of
           many
           Necessaries
           ,
           and
           undeserv'd
           Reproach
           ,
           these
           are
           heavy
           Weights
           ,
           and
           no
           little
           power
           have
           they
           to
           disorder
           the
           thoughts
           of
           the
           Mind
           ;
           it
           must
           yet
           more
           sensibly
           touch
           a
           Man
           (
           especially
           believing
           no
           future
           State
           )
           if
           his
           Concern
           and
           Labour
           to
           serve
           his
           Country
           brings
           ruin
           on
           the
           Wife
           of
           his
           Bosom
           ,
           and
           his
           Children
           ,
           the
           pledges
           
           of
           their
           mutual
           Love
           ;
           and
           I
           question
           very
           much
           ,
           whether
           ever
           any
           Man
           ,
           who
           believes
           no
           future
           State
           ,
           did
           despise
           (
           the
           melancholy
           Prospect
           being
           before
           him
           )
           his
           dear
           Wife
           and
           Children
           ,
           and
           undauntedly
           practise
           the
           dangerous
           Virtue
           :
           but
           a
           Prison
           has
           still
           a
           more
           afflicting
           Influence
           on
           the
           Mind
           of
           a
           well-dispos'd
           Man
           ;
           and
           by
           that
           time
           Restraint
           and
           barbarous
           Usage
           has
           broke
           his
           Health
           ,
           his
           Spirits
           must
           fail
           ,
           his
           Mind
           must
           needs
           languish
           together
           with
           his
           Body
           :
           and
           when
           a
           Man
           is
           in
           continual
           Pain
           ,
           tho
           he
           does
           not
           utterly
           lose
           the
           consciousness
           of
           his
           Integrity
           ,
           yet
           what
           comfort
           can
           he
           take
           in
           it
           ,
           when
           he
           sees
           that
           it
           has
           undone
           ,
           not
           only
           his
           dearest
           Relatives
           ,
           but
           himself
           also
           ;
           and
           considers
           that
           himself
           undone
           is
           dying
           ,
           dying
           for
           ever
           ,
           and
           never
           like
           to
           be
           the
           better
           for
           his
           Virtue
           hereafter
           ?
           I
           think
           our
           Preachers
           do
           not
           exact
           the
           words
           of
           Paul
           literally
           ,
           when
           he
           wish'd
           that
           Curse
           on
           himself
           for
           the
           sake
           of
           his
           Brethren
           the
           Jews
           :
           and
           in
           my
           Judgment
           ,
           as
           no
           Man
           can
           wish
           to
           be
           miserable
           hereafter
           ,
           that
           others
           may
           be
           happy
           hereafter
           ;
           so
           no
           Man
           who
           looks
           upon
           this
           Life
           as
           the
           end
           of
           all
           things
           to
           him
           ,
           can
           be
           content
           to
           be
           miserable
           in
           this
           Life
           ,
           in
           hopes
           to
           make
           others
           happy
           in
           this
           Life
           .
           If
           any
           Adversary
           shall
           oppose
           his
           denial
           to
           what
           I
           have
           here
           determin'd
           ,
           then
           he
           must
           be
           forced
           to
           assert
           ,
           that
           Man
           is
           a
           Creature
           in
           whose
           Composition
           there
           's
           no
           such
           thing
           as
           Self-love
           ,
           or
           Reason
           ;
           but
           this
           is
           extremely
           absurd
           ,
           and
           therefore
           my
           Determination
           must
           be
           allow'd
           .
           It
           may
           be
           easily
           understood
           ,
           how
           it
           is
           possible
           for
           a
           Man
           to
           give
           up
           all
           that
           is
           near
           and
           dear
           to
           him
           ,
           nay
           his
           very
           Life
           ,
           for
           the
           Service
           of
           his
           Country
           ,
           or
           for
           the
           sake
           of
           a
           Friend
           more
           serviceable
           to
           his
           Country
           than
           himself
           ,
           if
           he
           believes
           that
           he
           shall
           exist
           again
           after
           Death
           ,
           and
           then
           either
           receive
           a
           Recompence
           of
           Reward
           ,
           or
           find
           it
           in
           his
           increasing
           virtuous
           Affections
           :
           but
           to
           sacrifice
           himself
           
           and
           his
           nearest
           and
           dearest
           Relations
           for
           the
           Service
           of
           his
           Country
           ,
           when
           he
           believes
           that
           both
           he
           himself
           ,
           and
           they
           whom
           he
           sacrifices
           ,
           shall
           exist
           no
           more
           ,
           is
           not
           possible
           to
           be
           done
           ,
           in
           my
           judgment
           ,
           by
           any
           but
           a
           humorous
           Man
           ,
           whose
           Fancy
           is
           over-heated
           with
           metaphysical
           lofty
           unaccountable
           Extravagancies
           .
           I
           remember
           ,
           I
           confess
           ,
           that
           Tully
           ,
           in
           his
           Book
           of
           Offices
           ,
           says
           ,
           that
           to
           contemn
           Life
           for
           the
           Interest
           of
           the
           Publick
           ,
           
             magni
             &
             excelsi
             animi
             est
          
           ,
           is
           the
           part
           of
           a
           great
           and
           gallant
           Mind
           :
           And
           I
           am
           told
           by
           them
           that
           have
           read
           Tully
           with
           more
           care
           and
           heedful
           Observation
           than
           I
           pretend
           to
           ,
           that
           Tully
           never
           made
           that
           Notion
           of
           a
           future
           State
           an
           Argument
           to
           enforce
           the
           Practice
           of
           Virtue
           :
           If
           so
           ,
           then
           I
           may
           gather
           that
           Tully
           did
           not
           give
           any
           credit
           to
           that
           Notion
           ;
           and
           then
           it
           will
           follow
           ,
           that
           his
           Doctrine
           ,
           
             viz.
             To
             contemn
             Life
             for
             the
             Interest
             of
             the
             Publick
             ,
             is
             the
             part
             of
             a
             great
             and
             gallant
             Mind
             ,
          
           is
           contrary
           to
           mine
           :
           but
           't
           is
           Reason
           I
           require
           ,
           and
           not
           Authority
           .
           Yet
           I
           do
           not
           grant
           that
           Tully
           never
           made
           the
           Notion
           of
           a
           future
           State
           an
           Argument
           to
           Virtue
           .
           I
           will
           not
           forget
           to
           examine
           that
           Assertion
           before
           I
           finish
           these
           Papers
           .
           I
           am
           much
           told
           also
           by
           some
           ,
           who
           differ
           with
           me
           in
           these
           Speculations
           ,
           as
           much
           as
           they
           agree
           with
           me
           in
           Friendship
           ,
           that
           it
           is
           most
           just
           ,
           fitting
           ,
           reasonable
           ,
           the
           Publick
           should
           be
           prefer'd
           before
           the
           Private
           .
           But
           I
           desire
           these
           my
           Friends
           to
           tell
           me
           ,
           if
           they
           can
           give
           any
           reason
           why
           the
           Publick
           should
           be
           prefer'd
           before
           the
           Private
           ,
           besides
           this
           which
           I
           now
           give
           ,
           viz.
           Every
           private
           Member
           of
           the
           Society
           has
           agreed
           to
           do
           it
           ,
           and
           has
           an
           Interest
           in
           doing
           it
           .
           If
           they
           can
           give
           me
           no
           other
           reason
           ,
           which
           I
           am
           perswaded
           they
           cannot
           ,
           then
           I
           note
           ,
           that
           when
           a
           private
           good
           Man
           has
           no
           Interest
           in
           the
           Publick
           ,
           he
           has
           no
           obligation
           to
           the
           Publick
           .
           I
           word
           it
           ,
           that
           when
           a
           private
           
             good
             Man
          
           has
           ,
           &c.
           for
           I
           grant
           that
           a
           justly
           condemn'd
           Traitor
           ,
           who
           has
           no
           longer
           an
           interest
           in
           the
           Publick
           ,
           
           is
           yet
           in
           Conscience
           bound
           quietly
           to
           suffer
           the
           Penalty
           of
           the
           Law
           by
           him
           broken
           ;
           and
           not
           only
           so
           ,
           but
           because
           he
           expresly
           or
           tacitly
           consented
           to
           the
           Law
           by
           which
           he
           dies
           ,
           he
           ought
           for
           the
           common
           good
           to
           discover
           his
           traitorous
           Accomplices
           .
           I
           restrain
           my
           note
           to
           a
           good
           Man
           ,
           whose
           Virtue
           ,
           through
           the
           Iniquity
           of
           the
           times
           ,
           and
           the
           unrighteous
           Administration
           of
           the
           Executive
           Power
           ,
           might
           ,
           by
           accident
           ,
           fatally
           endanger
           him
           .
           Such
           a
           Man
           is
           not
           bound
           to
           strive
           against
           the
           stream
           for
           his
           Country's
           good
           ,
           to
           his
           own
           (
           in
           all
           probability
           )
           utter
           ruin
           .
           I
           take
           this
           to
           be
           manifest
           ,
           tho
           't
           is
           (
           before
           I
           was
           aware
           )
           something
           more
           than
           the
           Position
           which
           I
           undertook
           to
           make
           good
           ,
           oblig'd
           me
           to
           meddle
           with
           ;
           for
           I
           was
           only
           to
           prove
           ,
           that
           there
           would
           be
           more
           Pain
           than
           Pleasure
           in
           such
           a
           virtuous
           Labour
           ,
           supposing
           it
           possible
           to
           be
           attempted
           ,
           and
           I
           think
           I
           have
           prov'd
           it
           :
           and
           if
           there
           be
           more
           Pain
           than
           Pleasure
           in
           some
           virtuous
           Actions
           ,
           then
           there
           's
           an
           end
           of
           the
           Excellence
           of
           those
           virtuous
           Actions
           ;
           then
           they
           have
           not
           that
           Worth
           ,
           as
           that
           they
           should
           be
           lov'd
           for
           their
           own
           sakes
           .
           Thus
           upon
           the
           supposition
           of
           no
           future
           State
           ,
           it
           appears
           that
           it
           is
           not
           reasonable
           to
           practise
           Virtue
           ,
           whenever
           it
           is
           likely
           to
           rob
           us
           of
           our
           Fortunes
           ,
           Fame
           ,
           Health
           ,
           or
           Life
           :
           and
           on
           the
           contrary
           ,
           if
           it
           be
           reasonable
           to
           practise
           Virtue
           in
           such
           difficult
           cases
           ,
           then
           it
           must
           be
           so
           on
           this
           ground
           ,
           because
           it
           is
           very
           probable
           that
           we
           shall
           exist
           again
           in
           a
           future
           State.
           Thus
           have
           I
           expatiated
           upon
           one
           Reason
           why
           I
           think
           it
           most
           probable
           that
           the
           Mind
           of
           Man
           shall
           exist
           again
           after
           Death
           .
        
         
           I
           shall
           now
           assign
           another
           ,
           and
           treat
           of
           it
           more
           succinctly
           ,
           because
           what
           I
           have
           insisted
           on
           already
           makes
           way
           for
           it
           ,
           and
           helps
           to
           illustrate
           it
           .
        
         
           That
           Belief
           ,
           which
           is
           generally
           necessary
           for
           the
           tolerable
           well-being
           of
           the
           human
           System
           ,
           must
           needs
           be
           a
           Belief
           of
           things
           certainly
           true
           :
           and
           on
           
           the
           contrary
           ,
           that
           Belief
           which
           is
           apparently
           destructive
           of
           the
           tolerable
           well-being
           of
           the
           human
           System
           ,
           must
           needs
           be
           a
           Belief
           of
           things
           absolutly
           false
           .
           But
           the
           belief
           of
           a
           future
           State
           ,
           wherein
           the
           Virtuous
           shall
           be
           happy
           ,
           the
           Vicious
           unhappy
           ,
           is
           generally
           necessary
           for
           the
           tolerable
           well-being
           of
           the
           human
           System
           ,
           and
           therefore
           it
           is
           a
           Belief
           of
           what
           must
           needs
           be
           true
           ;
           and
           the
           Belief
           ,
           that
           after
           this
           Life
           ended
           Men
           shall
           exist
           no
           more
           ,
           is
           apparently
           destructive
           of
           the
           tolerable
           well-being
           of
           the
           human
           System
           ,
           and
           therefore
           it
           is
           a
           Belief
           of
           what
           must
           needs
           be
           false
           .
           To
           do
           our
           Author
           Justice
           ,
           he
           does
           grant
           ,
           p.
           63
           ,
           64.
           that
           the
           Belief
           of
           future
           Reward
           and
           Punishment
           is
           capable
           of
           raising
           Men
           to
           Virtue
           ,
           and
           of
           saving
           them
           from
           falling
           into
           a
           licentious
           and
           vicious
           Practice
           ;
           tho
           ,
           I
           know
           not
           how
           ,
           p.
           68.
           he
           says
           something
           in
           abatement
           ,
           viz.
           the
           doing
           any
           thing
           on
           the
           consideration
           and
           foresight
           merely
           of
           Reward
           ,
           is
           no
           Virtue
           ;
           nor
           can
           the
           endeavour
           after
           Virtue
           ,
           the
           setting
           about
           to
           make
           one's
           self
           virtuous
           on
           that
           score
           ,
           be
           any
           Virtue
           .
           I
           look
           upon
           our
           Author
           to
           be
           a
           Man
           of
           Virtue
           and
           Probity
           ,
           but
           I
           am
           fully
           satisfied
           ,
           that
           this
           latter
           Passage
           does
           not
           at
           all
           serve
           the
           Cause
           of
           Virtue
           ,
           nor
           the
           former
           so
           much
           as
           I
           could
           wish
           :
           for
           I
           reckon
           ,
           that
           I
           have
           prov'd
           ,
           that
           the
           taking
           prudent
           care
           of
           a
           Man's
           private
           Interest
           must
           needs
           be
           first
           in
           his
           thoughts
           ,
           and
           is
           truly
           virtuous
           ;
           not
           to
           injure
           others
           ,
           is
           Innocence
           ;
           to
           do
           them
           all
           good
           ,
           is
           the
           Perfection
           of
           Virtue
           .
           I
           am
           pleas'd
           that
           our
           Author
           grants
           ,
           that
           the
           belief
           of
           future
           Reward
           and
           Punishment
           is
           capable
           of
           raising
           Men
           to
           Virtue
           ;
           but
           I
           contend
           farther
           ,
           and
           now
           hope
           to
           make
           it
           appear
           ,
           that
           the
           belief
           of
           a
           future
           State
           ,
           wherein
           the
           Virtuous
           shall
           be
           happy
           ,
           the
           Vicious
           unhappy
           ,
           is
           generally
           necessary
           for
           the
           tolerable
           well-being
           of
           the
           human
           System
           .
           It
           is
           to
           this
           Belief
           we
           owe
           ,
           that
           those
           who
           are
           virtuous
           
           in
           difficult
           times
           and
           instances
           (
           how
           few
           or
           how
           many
           soever
           they
           are
           )
           do
           not
           run
           with
           a
           multitude
           to
           do
           evil
           .
           It
           is
           to
           this
           Belief
           we
           owe
           ,
           that
           such
           Men
           do
           not
           sit
           still
           satisfied
           with
           their
           particular
           unmolested
           Condition
           ;
           but
           generously
           venture
           all
           their
           Secular
           Interests
           to
           maintain
           the
           Cause
           of
           Virtue
           ,
           to
           promote
           the
           Practice
           of
           moral
           Goodness
           ,
           and
           to
           redeem
           the
           Liberty
           and
           Welfare
           of
           their
           Country
           :
           And
           if
           there
           were
           not
           a
           considerable
           number
           of
           these
           in
           all
           ,
           as
           yet
           free
           Kingdoms
           ,
           and
           Commonwealths
           ,
           long
           e're
           this
           there
           had
           been
           no
           such
           thing
           as
           Commonwealth
           or
           Kingdom
           free
           :
           and
           if
           there
           were
           not
           some
           such
           as
           these
           in
           Kingdoms
           and
           Commonwealths
           inslav'd
           ,
           the
           Administration
           there
           would
           be
           yet
           more
           tyrannic
           and
           mischievous
           than
           it
           is
           ;
           the
           People
           in
           those
           Commonwealths
           and
           Kingdoms
           much
           more
           abus'd
           and
           wasted
           than
           they
           are
           .
           It
           is
           to
           this
           Belief
           we
           owe
           the
           generous
           Offices
           of
           Humanity
           ,
           of
           Love
           ,
           and
           charitable
           Supports
           ,
           which
           even
           in
           our
           late
           times
           we
           have
           known
           dealt
           to
           many
           innocent
           Persons
           ,
           when
           they
           were
           miserably
           harass'd
           by
           a
           Power
           that
           overbore
           the
           Law
           to
           ruin
           them
           .
           It
           is
           to
           this
           Belief
           we
           owe
           much
           ,
           perhaps
           the
           greatest
           part
           of
           the
           Honesty
           which
           is
           in
           Trade
           ;
           for
           tho
           false
           dealing
           is
           common
           ,
           yet
           honest
           dealing
           is
           not
           so
           hard
           to
           be
           found
           neither
           as
           some
           would
           perswade
           us
           ,
           who
           both
           vilify
           Human
           Nature
           ,
           and
           deny
           the
           future
           State.
           By
           the
           way
           ,
           it
           is
           not
           well
           done
           of
           them
           denying
           the
           future
           State
           ,
           at
           one
           time
           to
           speak
           of
           noble
           virtuous
           Tempers
           ,
           that
           are
           such
           without
           regard
           to
           what
           may
           be
           hereafter
           ,
           at
           another
           time
           to
           insinuate
           ,
           that
           all
           Men
           would
           be
           Rogues
           and
           Knaves
           had
           they
           the
           secure
           opportunity
           ,
           and
           agreable
           temptation
           .
           I
           return
           .
           Honest
           dealing
           ,
           infrequent
           as
           it
           is
           ,
           would
           be
           yet
           more
           infrequent
           ,
           if
           some
           Men
           were
           not
           influenc'd
           by
           future
           Hopes
           and
           Fears
           .
           Who
           would
           not
           use
           false
           Arts
           and
           ways
           
           in
           Trade
           ,
           at
           least
           so
           long
           till
           he
           had
           provided
           a
           Competence
           sutable
           to
           his
           Desires
           ,
           for
           himself
           and
           Family
           ,
           if
           he
           believ'd
           that
           Death
           was
           the
           end
           of
           all
           things
           ?
           Indeed
           Reputation
           on
           the
           one
           hand
           ,
           and
           the
           danger
           of
           Penal
           Laws
           on
           the
           other
           ,
           may
           prevent
           much
           fraud
           ;
           but
           I
           now
           speak
           only
           of
           that
           Fraud
           which
           might
           be
           secretly
           and
           securely
           practis'd
           .
           No
           secure
           Opportunities
           of
           unjust
           Gain
           would
           ever
           be
           let
           slip
           ,
           by
           a
           Man
           of
           a
           Fortune
           but
           moderate
           ,
           or
           low
           ,
           if
           he
           had
           no
           prospect
           of
           being
           the
           better
           for
           his
           Virtue
           hereafter
           :
           For
           tho
           we
           are
           naturally
           dispos'd
           to
           help
           our
           Kind
           ,
           yet
           I
           think
           not
           till
           we
           have
           first
           provided
           what
           we
           judg
           we
           shall
           need
           for
           our selves
           .
           He
           that
           fares
           very
           hardly
           ,
           when
           he
           might
           accommodate
           himself
           better
           by
           a
           Fraud
           ,
           which
           may
           chance
           to
           ly
           both
           out
           of
           the
           reach
           of
           the
           Law
           ,
           and
           out
           of
           the
           danger
           of
           discovery
           ,
           can
           be
           prompted
           to
           detest
           such
           a
           tempting
           Injustice
           ,
           only
           by
           his
           Perswasion
           of
           future
           Existence
           ;
           at
           what
           time
           his
           patient
           enduring
           of
           Hardships
           ,
           his
           Abstinence
           from
           secure
           lucrous
           Injustice
           ,
           his
           inexpugnable
           Virtue
           shall
           make
           him
           inconceiveable
           amends
           .
           In
           short
           ,
           if
           it
           were
           not
           for
           this
           belief
           of
           a
           future
           Existence
           ,
           we
           should
           seldom
           or
           never
           have
           any
           thing
           great
           and
           good
           ,
           useful
           and
           praise-worthy
           said
           or
           done
           :
           Suspicions
           ,
           Jealousy
           ,
           and
           Diffidence
           ,
           would
           encrease
           to
           such
           a
           height
           ,
           as
           to
           leave
           no
           possible
           room
           for
           Friendship
           ,
           one
           of
           the
           greatest
           Pleasures
           of
           Life
           ;
           we
           should
           have
           nothing
           practis'd
           among
           Men
           ,
           but
           that
           Honesty
           which
           they
           did
           not
           lose
           by
           ,
           or
           could
           not
           avoid
           ,
           with
           a
           little
           cheap
           and
           easy
           ,
           cold
           and
           cautious
           Civility
           thrown
           in
           upon
           occasion
           .
           I
           think
           I
           have
           now
           made
           it
           appear
           ,
           that
           the
           belief
           of
           a
           future
           State
           ,
           wherein
           the
           Virtuous
           shall
           be
           happy
           ,
           the
           Vicious
           unhappy
           ,
           is
           generally
           necessary
           for
           the
           tolerable
           well-being
           of
           the
           human
           System
           :
           Now
           thence
           I
           gather
           ,
           that
           it
           is
           
           a
           Belief
           which
           must
           needs
           be
           true
           ;
           and
           on
           the
           other
           side
           ,
           the
           Belief
           ,
           that
           after
           this
           Life
           ended
           ,
           Men
           shall
           exist
           no
           more
           ,
           being
           destructive
           of
           the
           tolerable
           well-being
           of
           the
           human
           System
           ,
           it
           follows
           that
           it
           is
           a
           false
           Belief
           :
           For
           tho
           it
           may
           often
           happen
           in
           particular
           Cases
           ,
           that
           the
           leading
           a
           Man
           into
           the
           knowledg
           ,
           and
           perswading
           him
           of
           the
           truth
           of
           a
           thing
           ,
           may
           prove
           detrimental
           to
           him
           ,
           yet
           this
           is
           but
           by
           accident
           ,
           thro
           some
           weakness
           and
           indisposition
           of
           the
           Mind
           ,
           or
           pravity
           of
           the
           Temper
           of
           the
           Person
           ,
           who
           is
           perswaded
           and
           let
           into
           the
           knowledg
           of
           Truth
           :
           Truth
           in
           its
           own
           nature
           has
           no
           unhappy
           detrimental
           Tendency
           ,
           or
           to
           particular
           Men
           ,
           or
           to
           Mankind
           in
           general
           .
           Now
           the
           belief
           of
           what
           I
           have
           bin
           discoursing
           ,
           is
           of
           most
           wide
           ,
           is
           of
           universal
           ,
           most
           useful
           ,
           and
           advantageous
           Influence
           to
           all
           and
           every
           Man
           ;
           and
           therefore
           I
           conclude
           ,
           it
           must
           needs
           be
           a
           true
           Belief
           :
           The
           contrary
           Belief
           is
           of
           most
           wide
           ,
           is
           of
           universal
           ,
           most
           pernicious
           ,
           and
           destructive
           Influence
           to
           all
           and
           every
           Man
           ;
           and
           therefore
           I
           conclude
           ,
           it
           must
           needs
           be
           a
           false
           Belief
           .
           I
           am
           strongly
           perswaded
           ,
           that
           hardly
           any
           man
           will
           dare
           to
           say
           ,
           that
           a
           Perswasion
           universally
           pernicious
           and
           destructive
           ,
           may
           possibly
           prove
           true
           ;
           that
           a
           Belief
           universally
           useful
           and
           advantageous
           ,
           may
           possibly
           prove
           false
           :
           but
           I
           am
           sure
           our
           Author
           cannot
           say
           it
           ,
           who
           ,
           in
           the
           beginning
           of
           his
           Book
           ,
           affirms
           that
           all
           things
           in
           the
           Universe
           are
           according
           to
           a
           good
           order
           ,
           and
           that
           nothing
           could
           have
           bin
           contriv'd
           more
           wisely
           ,
           with
           more
           Advantage
           to
           the
           general
           Interest
           of
           Beings
           :
           for
           it
           is
           no
           good
           Order
           ,
           but
           diametrically
           contrary
           to
           the
           general
           Interest
           of
           Rational
           Beings
           ,
           that
           Truth
           should
           be
           ,
           of
           its
           own
           nature
           ,
           mischievous
           ;
           Falshood
           ,
           of
           its
           own
           nature
           ,
           useful
           and
           advantageous
           .
           As
           I
           once
           said
           before
           ,
           I
           look
           upon
           our
           Author
           as
           a
           Man
           of
           Virtue
           and
           Probity
           ;
           he
           grants
           
           much
           of
           what
           I
           have
           said
           concerning
           the
           usefulness
           of
           the
           Belief
           above-mention'd
           ,
           and
           of
           the
           mischievousness
           of
           the
           contrary
           :
           For
           by
           the
           belief
           of
           future
           Advantages
           to
           Virtue
           ,
           he
           says
           ,
           p.
           75.
           
           
             That
             a
             Man
             may
             keep
             himself
             virtuous
             ,
             where
             an
             Atheist
             cannot
             .
          
           I
           advance
           farther
           ,
           and
           infer
           ,
           from
           the
           Concession
           ,
           the
           truth
           of
           that
           Belief
           ,
           which
           is
           able
           to
           
             keep
             a
             Man
             virtuous
             ,
             where
             the
             Atheistical
             Belief
             cannot
             .
          
           And
           when
           any
           Person
           shall
           shew
           me
           the
           weakness
           of
           my
           Inference
           ,
           I
           promise
           to
           revoke
           it
           .
           In
           the
           mean
           time
           I
           cannot
           but
           wonder
           at
           what
           has
           fall'n
           from
           our
           Author's
           Pen
           ,
           p.
           51.
           
           
             Religion
             (
             according
             to
             the
             kind
             it
             may
             be
             of
             )
             is
             capable
             of
             doing
             great
             good
             ,
             or
             great
             harm
             ,
             and
             Atheism
             not
             any
             positive
             good
             or
             harm
             .
          
           I
           grant
           the
           former
           part
           of
           this
           Assertion
           ,
           Religion
           (
           according
           to
           the
           kind
           it
           may
           be
           of
           )
           is
           capable
           of
           doing
           great
           good
           or
           great
           harm
           :
           But
           then
           I
           contend
           ,
           that
           Atheism
           is
           incapable
           of
           doing
           positive
           good
           ,
           and
           capable
           of
           doing
           nothing
           but
           positive
           harm
           .
           The
           Reason
           which
           our
           Author
           brings
           for
           his
           offensive
           Doctrine
           ,
           is
           ,
           
             For
             however
             it
             (
             Atheism
             )
             may
             be
             indirectly
             an
             occasion
             of
             Mens
             losing
             a
             good
             and
             sufficient
             sense
             of
             Right
             and
             Wrong
             ;
             yet
             it
             will
             not
             ,
             as
             Atheism
             merely
             ,
             be
             the
             occasion
             of
             setting
             up
             false
             Right
             and
             Wrong
             ,
             which
             only
             fantastical
             Reasoning
             ,
          
           ill
           Custom
           ,
           or
           ill
           Religion
           can
           do
           .
           To
           this
           I
           reply
           ,
           that
           Atheism
           ,
           as
           
             Atheism
             merely
          
           ,
           tho
           it
           tends
           not
           to
           any
           Religion
           at
           all
           ,
           yet
           it
           does
           lead
           Men
           to
           ill
           Custom
           ,
           and
           fantastical
           Reasoning
           ,
           which
           our
           Author
           admits
           likely
           to
           be
           the
           occasion
           of
           setting
           up
           false
           Right
           and
           Wrong
           ,
           and
           consequently
           of
           doing
           no
           positive
           good
           ,
           but
           much
           positive
           harm
           :
           For
           if
           the
           Atheist
           is
           capable
           of
           doing
           any
           positive
           good
           ,
           it
           must
           be
           only
           then
           ,
           when
           his
           Circumstances
           in
           the
           World
           are
           easy
           ,
           and
           to
           his
           Hearts
           content
           ;
           but
           at
           every
           other
           time
           ,
           if
           he
           has
           
           an
           inviting
           great
           probability
           of
           Success
           and
           Secrecy
           ,
           he
           cannot
           restrain
           himself
           from
           making
           his
           Circumstances
           easy
           ,
           and
           to
           his
           Hearts
           content
           ,
           by
           doing
           positive
           harm
           .
           This
           I
           have
           prov'd
           in
           what
           went
           before
           ;
           I
           only
           now
           add
           ,
           that
           I
           am
           strongly
           of
           the
           opinion
           ,
           that
           were
           our
           Author
           to
           choose
           a
           Servant
           with
           whom
           he
           must
           intrust
           a
           considerable
           Stewardship
           in
           the
           East
           or
           West-Indies
           ,
           where
           he
           had
           no
           means
           narrowly
           to
           inspect
           his
           Management
           ,
           or
           punish
           his
           Mismanagement
           ,
           he
           would
           rather
           choose
           a
           Servant
           of
           good
           Reputation
           in
           the
           belief
           of
           a
           future
           State
           ,
           than
           a
           Servant
           of
           good
           Reputation
           in
           the
           Atheistick
           Belief
           .
        
         
           P.
           53.
           
           
             It
             is
             possible
             for
             a
             Creature
             capable
             of
             using
             Reflection
             ,
             to
             have
             a
             liking
             or
             dislike
             of
             moral
             Actions
             ,
             and
             consequently
             a
             sense
             of
             Right
             and
             Wrong
             ,
             before
             such
             time
             as
             he
             may
             have
             any
             Notion
             or
             Sense
             of
             God
             at
             all
             :
             this
             is
             what
             will
             hardly
             be
             question'd
             .
          
        
         
           By
           several
           Passages
           which
           follow
           ,
           I
           cannot
           but
           allow
           ,
           that
           our
           Author
           has
           no
           ill
           meaning
           in
           this
           ;
           but
           then
           it
           has
           so
           untoward
           an
           Air
           ,
           and
           is
           liable
           to
           so
           obvious
           and
           unhappy
           Misconstruction
           ,
           that
           I
           think
           fit
           to
           descant
           upon
           it
           ;
           but
           this
           I
           shall
           do
           with
           all
           candour
           .
        
         
           That
           a
           Creature
           capable
           of
           using
           Reflection
           ,
           may
           have
           a
           Dislike
           of
           moral
           Actions
           ,
           before
           he
           has
           any
           Notion
           or
           Sense
           of
           God
           at
           all
           ;
           thus
           much
           of
           the
           Remark
           is
           by
           me
           wholly
           granted
           to
           our
           Author
           :
           For
           ,
           nothing
           can
           contribute
           more
           to
           a
           Dislike
           of
           moral
           Actions
           ,
           than
           the
           utter
           want
           of
           all
           Notion
           or
           Sense
           of
           God.
           But
           what
           degree
           of
           liking
           of
           moral
           Actions
           ,
           what
           measure
           of
           sense
           concerning
           right
           and
           wrong
           ,
           a
           Creature
           capable
           of
           using
           Reflection
           may
           have
           ,
           before
           he
           has
           any
           Notion
           or
           Sense
           of
           God
           at
           all
           ,
           ought
           to
           be
           carefully
           examin'd
           and
           distinctly
           weigh'd
           ,
           before
           any
           deduction
           be
           
           made
           or
           intimated
           from
           such
           a
           Remark
           as
           this
           .
        
         
           With
           our
           Author's
           leave
           thus
           much
           I
           will
           presume
           to
           determine
           and
           make
           good
           ,
           viz.
           It
           will
           not
           only
           be
           question'd
           ,
           but
           absolutely
           deny'd
           by
           the
           generality
           of
           thinking
           Men
           ,
           that
           a
           Creature
           capable
           of
           using
           Reflection
           ,
           can
           have
           so
           just
           a
           liking
           of
           moral
           Actions
           ,
           and
           so
           true
           a
           sense
           of
           Right
           and
           Wrong
           ,
           before
           he
           has
           the
           notion
           and
           sense
           of
           God
           ,
           as
           he
           ought
           to
           have
           ,
           and
           cannot
           but
           have
           ,
           using
           Reflection
           ,
           when
           he
           has
           once
           learn'd
           the
           Notion
           ,
           and
           becomes
           affected
           with
           the
           sense
           of
           a
           God.
           
        
         
           Indeed
           moral
           Actions
           are
           altogether
           agreable
           to
           a
           rational
           Nature
           ,
           or
           (
           as
           our
           Author
           phrases
           it
           )
           to
           a
           Creature
           using
           Reflection
           :
           but
           the
           Exercise
           of
           his
           Reason
           ,
           or
           his
           using
           Reflection
           will
           lead
           him
           to
           the
           Notion
           of
           a
           God
           ,
           and
           that
           Notion
           will
           make
           his
           Sense
           of
           right
           or
           wrong
           more
           correct
           ,
           and
           give
           it
           a
           larger
           Scope
           ,
           give
           it
           a
           wider
           field
           to
           exercise
           it self
           in
           ;
           that
           Notion
           heedfully
           adverted
           to
           ,
           will
           raise
           his
           liking
           of
           moral
           Actions
           far
           above
           what
           it
           could
           arrive
           at
           without
           it
           .
           And
           this
           our
           Author
           seems
           to
           grant
           ,
           p.
           59.
           
           
             If
             there
             be
             a
             Being
             conceiv'd
             All-intelligent
             and
             All-seeing
             ,
             of
             infinite
             Power
             ,
             Wisdom
             ,
             and
             Goodness
             ,
             the
             Belief
             of
             such
             a
             Being
             must
             of
             necessity
             be
             highly
             effectual
             to
             the
             creating
             or
             farthering
             of
             good
             Affections
             ,
             and
             to
             the
             removing
             of
             contrary
             ones
             ,
             by
             rendering
             every
             thing
             that
             is
             of
             Virtue
             more
             lovely
             ,
             splendid
             ,
             and
             attractive
             ;
             and
             every
             thing
             that
             is
             of
             Vice
             ,
             more
             ignominious
             and
             deform'd
             .
          
           But
           without
           the
           Notion
           of
           a
           Being
           All-intelligent
           ,
           All-seeing
           ,
           of
           infinite
           Power
           ,
           Wisdom
           and
           Goodness
           ,
           the
           rational
           or
           reflecting
           Creature
           's
           liking
           of
           moral
           Actions
           ,
           will
           show
           it self
           only
           in
           some
           cheap
           and
           easy
           Instances
           ,
           and
           be
           very
           apt
           to
           be
           diverted
           or
           abated
           by
           the
           secular
           Interest
           of
           the
           private
           System
           .
           In
           few
           and
           
           plain
           words
           ,
           this
           matter
           may
           be
           thus
           sum'd
           up
           :
           A
           Man
           that
           has
           no
           Notion
           nor
           Sense
           of
           a
           God
           may
           possibly
           like
           and
           practise
           moral
           Actions
           ,
           when
           he
           has
           no
           beloved
           Lust
           to
           gratify
           ,
           nor
           dreaded
           Danger
           to
           avoid
           ,
           the
           one
           of
           which
           may
           be
           easily
           gratified
           ,
           and
           the
           other
           securely
           avoided
           by
           Actions
           immoral
           :
           but
           when
           he
           has
           a
           beloved
           Lust
           to
           gratify
           ,
           which
           may
           be
           easily
           gratified
           ,
           or
           a
           dreaded
           Danger
           to
           avoid
           ,
           which
           may
           be
           securely
           avoided
           ,
           and
           no
           Notion
           nor
           Sense
           of
           God
           at
           all
           to
           influence
           him
           ,
           he
           will
           at
           that
           time
           be
           sure
           to
           gratify
           his
           Lust
           ,
           and
           do
           what
           he
           can
           to
           avoid
           his
           danger
           ,
           tho
           the
           means
           to
           be
           us'd
           for
           such
           ends
           be
           never
           so
           immoral
           :
           the
           reason
           of
           this
           is
           ,
           because
           in
           all
           Creatures
           ,
           especially
           the
           rational
           ,
           Self-love
           is
           the
           predominant
           Principle
           .
           A
           rational
           Creature
           who
           believes
           a
           God
           ,
           and
           expects
           a
           future
           Existence
           ,
           may
           generously
           prefer
           the
           noble
           Interests
           of
           Society
           before
           Wealth
           and
           Health
           ,
           and
           even
           his
           Life
           it self
           ,
           if
           the
           Case
           so
           require
           ,
           because
           he
           expects
           hereafter
           to
           find
           an
           inconceivable
           Advantage
           in
           so
           doing
           :
           but
           there
           is
           no
           Argument
           in
           Nature
           ,
           no
           Reason
           ,
           nor
           shadow
           of
           a
           Reason
           to
           perswade
           a
           rational
           Man
           who
           knows
           nothing
           of
           God
           ,
           and
           expects
           no
           future
           Existence
           ,
           to
           venture
           the
           loss
           of
           his
           Life
           ,
           or
           but
           of
           his
           Estate
           (
           without
           which
           he
           cannot
           provide
           Necessaries
           for
           his
           Wife
           and
           Children
           )
           for
           the
           Service
           of
           his
           Country
           ,
           when
           the
           Laws
           and
           Liberties
           thereof
           are
           in
           danger
           either
           from
           crafty
           Priests
           imposing
           gainful
           Doctrines
           for
           necessary
           Faith
           ,
           or
           arbitrary
           Princes
           dispensing
           with
           the
           Laws
           which
           they
           swore
           to
           maintain
           .
        
         
           P.
           81.
           
           
             It
             will
             appear
             that
             one
             who
             has
             not
             the
             opinion
             or
             belief
             of
             an
             intelligent
             Principle
             ,
             or
             God
             ,
             may
             ,
             tho
             very
             difficultly
             ,
             and
             at
             a
             great
             hazard
             ,
             be
             capable
             of
             Virtue
             ,
             so
             as
             to
             have
             an
             Honesty
             ,
             a
             Faith
             ,
             a
             Justice
             ,
             perhaps
             of
             great
             
             Note
             and
             Worth
             ;
             may
             have
             many
             generous
             and
             good
             Passions
             ,
             and
             possibly
             that
             of
             love
             to
             Virtue
             for
             its
             own
             sake
             ,
             as
             well
             as
             for
             being
             believ'd
             advantageous
             .
          
        
         
           I
           am
           not
           willing
           to
           quit
           the
           respect
           which
           I
           have
           ,
           and
           think
           I
           ought
           to
           have
           for
           our
           Author
           ;
           yet
           I
           cannot
           but
           declare
           that
           he
           has
           here
           made
           a
           very
           erroneous
           and
           pernicious
           Conclusion
           ,
           which
           neither
           does
           appear
           from
           the
           Reasons
           by
           him
           offer'd
           ,
           nor
           can
           it
           be
           made
           to
           appear
           from
           any
           thing
           which
           the
           Wit
           of
           Man
           can
           offer
           :
           indeed
           he
           has
           cautiously
           worded
           his
           Conclusion
           ,
           and
           wisely
           guarded
           himself
           .
           He
           has
           wisely
           guarded
           himself
           in
           this
           Prefatory
           Induction
           —
           
             If
             the
             Reasons
             I
             have
             offer'd
             be
             found
             of
             any
             weight
             .
          
           I
           am
           glad
           that
           he
           is
           not
           confident
           of
           having
           prov'd
           so
           erroneous
           and
           pernicious
           a
           Doctrine
           .
           He
           has
           worded
           it
           very
           cautiously
           ,
           viz.
           in
           these
           Phrases
           and
           Terms
           of
           abatement
           ,
           
             may
             ,
             tho
             with
             great
             difficulty
             ,
             and
             at
             a
             great
             hazard
             ,
             —
             may
             perhaps
             ,
          
           —
           may
           possibly
           .
           But
           contrary
           to
           what
           he
           has
           thus
           concluded
           ,
           I
           have
           already
           prov'd
           ,
           and
           shall
           now
           essay
           farther
           to
           confirm
           it
           ,
           that
           one
           who
           has
           not
           the
           Opinion
           or
           Belief
           of
           an
           intelligent
           Principle
           or
           God
           ,
           can
           by
           no
           means
           be
           capable
           of
           such
           a
           Virtue
           ,
           as
           to
           have
           an
           Honesty
           ,
           a
           Faith
           ,
           a
           Justice
           of
           great
           weight
           and
           worth
           .
           I
           take
           my
           rise
           for
           what
           I
           have
           now
           in
           my
           thoughts
           ,
           from
           a
           Passage
           of
           our
           Author
           ,
           according
           to
           him
           ,
           p.
           59.
           
           The
           word
           God
           imports
           no
           less
           than
           a
           Being
           all-intelligent
           ,
           all-seeing
           ,
           of
           infinite
           Power
           ,
           Wisdom
           and
           Goodness
           .
           
             The
             Belief
             of
             such
             a
             Being
             (
             he
             says
             )
             must
             of
             necessity
             be
             highly
             effectual
             to
             the
             creating
             or
             farthering
             of
             good
             Affections
             ,
             and
             to
             the
             removing
             of
             contrary
             ones
             ,
             by
             rendring
             every
             thing
             that
             is
             of
             Virtue
             more
             lovely
             ,
             splendid
             and
             attractive
             ;
             and
             every
             thing
             that
             is
             of
             Vice
             ,
             more
             ignominious
             and
             deform'd
             .
          
           Now
           the
           Loveliness
           of
           Virtue
           
           consists
           wholly
           in
           its
           Advantageousness
           ,
           Advantageousness
           of
           one
           sort
           or
           other
           ,
           or
           else
           't
           is
           an
           empty
           Phrase
           ,
           mere
           insignificant
           Cant.
           Such
           as
           the
           Advantageousness
           of
           Virtue
           is
           ,
           such
           ,
           and
           no
           other
           ,
           is
           its
           Loveliness
           :
           and
           on
           the
           other
           side
           ,
           answerable
           to
           the
           Disadvantageousness
           of
           Vice
           ,
           is
           its
           Ignominy
           and
           Deformity
           .
           By
           the
           belief
           of
           a
           Being
           all-intelligent
           ,
           all-seeing
           ,
           of
           infinite
           Power
           ,
           Wisdom
           and
           Goodness
           ,
           a
           rational
           Creature
           becomes
           perswaded
           of
           a
           greater
           Advantageousness
           in
           Virtue
           ,
           Disadvantageousness
           in
           Vice
           ,
           than
           he
           could
           possibly
           be
           perswaded
           of
           without
           it
           .
           The
           belief
           of
           a
           Being
           with
           the
           abovementioned
           Perfections
           makes
           Man's
           future
           Existence
           credible
           ;
           for
           ,
           I
           have
           already
           prov'd
           that
           all
           things
           are
           not
           according
           to
           a
           good
           order
           ,
           if
           Man
           shall
           not
           exist
           again
           .
           I
           add
           now
           ,
           if
           Man's
           future
           Existence
           be
           necessary
           to
           justify
           God's
           Wisdom
           ,
           it
           is
           not
           hard
           to
           be
           conceiv'd
           how
           the
           same
           is
           as
           necessary
           to
           justify
           his
           Goodness
           :
           For
           ,
           the
           worldly
           Prosperity
           of
           free
           Agents
           ,
           who
           make
           the
           worst
           use
           of
           their
           free
           Will
           ,
           and
           the
           worldly
           Adversity
           of
           free
           Agents
           ,
           who
           make
           right
           use
           of
           it
           ,
           are
           as
           unanswerable
           Arguments
           against
           the
           Goodness
           ,
           as
           against
           the
           Wisdom
           of
           God
           ,
           if
           free
           Agents
           must
           not
           exist
           again
           .
           I
           need
           not
           make
           words
           to
           show
           ,
           how
           the
           Omnipotence
           ,
           and
           Omniscience
           of
           God
           join
           with
           his
           infinite
           Wisdom
           and
           Goodness
           to
           ascertain
           us
           of
           our
           future
           Existence
           .
           Now
           if
           there
           be
           a
           God
           ,
           who
           is
           (
           as
           our
           Author
           allows
           the
           word
           to
           signify
           )
           a
           Being
           all-intelligent
           ,
           all-seeing
           ,
           of
           infinite
           Power
           ,
           Wisdom
           and
           Goodness
           ;
           then
           we
           shall
           exist
           again
           ,
           and
           after
           this
           Life
           receive
           Rewards
           ,
           or
           (
           to
           speak
           with
           them
           whose
           nicer
           Philosophy
           excepts
           against
           that
           term
           Rewards
           )
           we
           shall
           become
           inconceivably
           happy
           by
           our
           Virtue
           ,
           and
           unexpressible
           Losers
           by
           our
           Vice.
           And
           this
           Perswasion
           is
           evidently
           powerful
           to
           engage
           Men
           to
           the
           practice
           of
           the
           most
           difficult
           Virtue
           ,
           
           and
           to
           restrain
           them
           from
           the
           most
           pleasing
           ,
           secret
           ,
           and
           secure
           Vice.
           Such
           a
           Man
           as
           this
           may
           have
           ,
           nay
           ,
           using
           Reflection
           ,
           cannot
           but
           have
           Honesty
           ,
           Faith
           ,
           and
           Justice
           of
           the
           greatest
           note
           and
           worth
           ,
           cannot
           but
           have
           many
           generous
           and
           good
           Passions
           ,
           not
           without
           a
           love
           to
           Virtue
           for
           its
           own
           sake
           :
           But
           he
           that
           has
           not
           the
           Opinion
           or
           Belief
           of
           an
           intelligent
           Principle
           or
           God
           ,
           may
           perhaps
           be
           capable
           of
           some
           cheap
           and
           easy
           Virtue
           ,
           such
           as
           sutes
           best
           with
           his
           natural
           Temper
           ,
           and
           does
           not
           much
           trouble
           the
           Condition
           of
           his
           Affairs
           ;
           but
           is
           certainly
           incapable
           of
           that
           more
           noble
           ,
           and
           more
           difficult
           Virtue
           ,
           which
           threatens
           ruin
           to
           his
           Fortunes
           ,
           or
           an
           untimely
           end
           to
           his
           Life
           .
        
         
           I
           determine
           thus
           ,
           because
           there
           is
           in
           every
           Creature
           (
           to
           use
           our
           Author's
           Phrase
           )
           a
           certain
           Interest
           or
           Good
           ,
           which
           is
           as
           an
           end
           in
           that
           Creature
           ,
           to
           which
           God
           or
           Nature
           design'd
           him
           .
           That
           certain
           Interest
           or
           Good
           ,
           to
           which
           God
           or
           Nature
           design'd
           his
           rational
           Creature
           Man
           ,
           Man
           is
           bound
           in
           duty
           to
           pursue
           :
           to
           this
           end
           ,
           if
           his
           Passions
           and
           Affections
           are
           wisely
           ,
           primarily
           directed
           ,
           it
           is
           his
           duty
           ,
           it
           is
           that
           which
           he
           ought
           to
           do
           ,
           and
           for
           which
           he
           ought
           to
           be
           commended
           .
        
         
           If
           there
           be
           any
           such
           thing
           as
           God
           ,
           or
           Virtue
           ,
           then
           there
           must
           be
           a
           future
           State
           :
           this
           Consequence
           I
           have
           in
           some
           measure
           already
           prov'd
           ,
           and
           mean
           to
           confirm
           it
           further
           ,
           but
           I
           will
           take
           no
           advantage
           of
           it
           now
           .
        
         
           If
           there
           be
           any
           such
           thing
           as
           a
           future
           State
           ,
           then
           it
           is
           the
           Duty
           and
           Virtue
           of
           a
           rational
           Man
           primarily
           to
           direct
           his
           Passions
           and
           Affections
           for
           the
           securing
           his
           Interest
           in
           that
           State
           ,
           because
           his
           Interest
           in
           that
           State
           (
           supposing
           such
           a
           thing
           )
           is
           immensly
           more
           considerable
           than
           his
           Interest
           in
           this
           :
           but
           if
           there
           be
           no
           future
           State
           ,
           then
           the
           certain
           Interest
           ,
           or
           Good
           ,
           or
           chief
           End
           of
           Man
           ,
           is
           such
           as
           his
           Nature
           is
           capable
           of
           in
           this
           Life
           ;
           and
           his
           pursuing
           that
           is
           
           what
           he
           ought
           to
           do
           ,
           is
           his
           Virtue
           ,
           or
           else
           Virtue
           is
           but
           a
           Name
           ,
           of
           which
           no
           body
           knows
           what
           to
           make
           .
        
         
           If
           Man's
           chief
           Interest
           ,
           Good
           ,
           or
           End
           be
           in
           a
           future
           State
           ,
           then
           he
           ought
           not
           ,
           cannot
           dispense
           with
           his
           Care
           to
           purchase
           that
           ,
           for
           the
           sake
           of
           any
           Interest
           of
           any
           others
           .
           If
           Man's
           chief
           Interest
           ,
           Good
           or
           End
           ,
           be
           in
           this
           present
           Life
           ,
           then
           he
           ought
           not
           ,
           cannot
           dispense
           with
           his
           preferring
           that
           before
           any
           Interest
           of
           any
           others
           ;
           and
           thence
           it
           will
           undeniably
           follow
           ,
           that
           he
           is
           utterly
           incapable
           of
           practising
           any
           instance
           of
           noble
           and
           difficult
           Virtue
           ,
           which
           happens
           to
           threaten
           ruin
           to
           his
           Fortunes
           ,
           and
           an
           untimely
           end
           to
           his
           Life
           .
           But
           I
           will
           search
           into
           this
           matter
           yet
           more
           nicely
           ,
           that
           I
           may
           take
           from
           my
           Adversaries
           all
           subtil
           specious
           pretence
           of
           Reply
           .
        
         
           The
           chief
           Interest
           ,
           Good
           or
           End
           of
           Man
           in
           this
           Life
           is
           either
           corporeal
           ,
           or
           mental
           ;
           if
           the
           Mind
           be
           a
           Principle
           distinct
           from
           Body
           ,
           then
           this
           distinction
           is
           just
           ,
           and
           ought
           to
           be
           admitted
           ,
           and
           may
           be
           thus
           desin'd
           ,
           or
           describ'd
           :
           Mental
           Interest
           is
           the
           Pleasure
           which
           the
           Mind
           receives
           by
           reflecting
           on
           its
           Virtue
           ;
           Corporeal
           Interest
           is
           the
           Pleasure
           which
           the
           Mind
           tasts
           by
           mediation
           of
           the
           Senses
           .
           If
           the
           Mind
           is
           not
           a
           Principle
           distinct
           from
           Body
           ,
           then
           all
           our
           Interest
           in
           this
           Life
           is
           only
           Corporeal
           ,
           and
           all
           Pleasure
           no
           other
           than
           bodily
           Pleasure
           ;
           and
           then
           a
           Man
           ought
           to
           prefer
           his
           bodily
           Pleasure
           before
           any
           Interest
           of
           any
           others
           ,
           because
           if
           there
           be
           no
           future
           Existence
           ,
           bodily
           Pleasure
           is
           his
           chief
           Interest
           ,
           Good
           or
           End.
           
        
         
           But
           perhaps
           some
           Friends
           of
           our
           Author
           ,
           tho
           they
           admit
           nothing
           but
           Body
           in
           Nature
           ,
           and
           esteem
           Thinking
           ,
           and
           Arguing
           to
           be
           the
           effects
           only
           of
           Matter
           and
           Motion
           ,
           may
           yet
           distinguish
           as
           I
           have
           done
           ,
           and
           make
           the
           Pleasure
           which
           Human
           Nature
           is
           capable
           of
           ,
           twofold
           ;
           the
           Pleasure
           which
           is
           tasted
           by
           
           means
           of
           the
           Senses
           ,
           and
           the
           Pleasure
           which
           is
           tasted
           by
           Reflection
           .
           Hereupon
           perhaps
           they
           may
           say
           ,
           that
           the
           Pleasure
           which
           is
           tasted
           by
           Reflection
           (
           which
           they
           will
           call
           too
           ,
           the
           Pleasure
           of
           the
           Mind
           )
           is
           the
           chief
           Interest
           ,
           Good
           ,
           or
           End
           of
           Man
           ;
           and
           then
           conclude
           ,
           that
           tho
           the
           Pleasure
           of
           the
           Mind
           ,
           which
           is
           tasted
           by
           Reflection
           ,
           cannot
           but
           be
           prefer'd
           by
           a
           reasonable
           Man
           before
           all
           other
           Considerations
           whatsoever
           ,
           that
           may
           happen
           to
           come
           in
           competition
           with
           it
           ;
           yet
           Corporeal
           Pleasure
           ,
           the
           Pleasure
           which
           is
           tasted
           by
           mediation
           of
           the
           Senses
           ,
           is
           a
           meaner
           Interest
           and
           End
           ,
           which
           a
           reasonable
           Man
           ought
           not
           to
           pursue
           before
           the
           Interests
           of
           Society
           ,
           tho
           there
           be
           no
           Life
           after
           this
           .
           These
           Gentlemen
           (
           and
           I
           think
           our
           Author
           accords
           with
           them
           throout
           his
           second
           Book
           )
           determine
           that
           the
           present
           mental
           Satisfaction
           ,
           which
           good
           Men
           receive
           by
           reflecting
           on
           their
           virtuous
           Actions
           ,
           is
           sufficient
           to
           perswade
           all
           considering
           Persons
           to
           the
           practice
           of
           Virtue
           ,
           tho
           there
           be
           no
           Life
           after
           this
           .
           I
           reply
           ,
           it
           may
           be
           sufficient
           to
           perswade
           the
           most
           considering
           Persons
           in
           most
           cases
           ,
           but
           in
           all
           cases
           it
           is
           not
           so
           .
           I
           have
           given
           some
           instances
           ,
           I
           am
           able
           to
           give
           many
           more
           ,
           and
           shall
           if
           that
           be
           stood
           upon
           ;
           but
           ,
           thinking
           it
           may
           not
           by
           impartial
           Readers
           ,
           I
           chuse
           to
           argue
           closely
           ,
           and
           carry
           on
           my
           Reply
           :
           That
           Consideration
           which
           is
           not
           sufficient
           to
           prompt
           thinking
           Persons
           to
           Virtue
           in
           all
           cases
           ,
           does
           in
           effect
           ,
           if
           there
           be
           no
           other
           to
           be
           offer'd
           ,
           betray
           the
           Cause
           of
           Virtue
           ;
           for
           if
           the
           necessity
           of
           Virtue
           be
           not
           in
           all
           cases
           as
           well
           as
           in
           some
           ,
           in
           the
           most
           difficult
           cases
           as
           well
           as
           in
           the
           most
           common
           and
           easy
           ,
           provided
           for
           ,
           the
           Cause
           of
           Virtue
           is
           as
           good
           as
           given
           up
           :
           For
           ,
           who
           shall
           draw
           the
           Line
           ,
           and
           measure
           Distances
           ,
           set
           out
           the
           exact
           Bounds
           ,
           and
           nicely
           determine
           ,
           that
           if
           Circumstances
           be
           so
           and
           so
           discouraging
           ,
           Dangers
           so
           and
           so
           pressing
           ,
           a
           good
           
           Man
           need
           not
           hazard
           his
           Fortunes
           or
           his
           Life
           ,
           to
           serve
           his
           Friend
           ,
           the
           starving
           Mobility
           ,
           or
           the
           Liberty
           and
           Property
           of
           the
           Freeholders
           of
           his
           Country
           ;
           but
           in
           all
           cases
           one
           moment
           less
           discouraging
           ,
           less
           pressing
           and
           hazardous
           ,
           it
           becomes
           him
           to
           be
           resolutely
           virtuous
           ,
           honest
           and
           good
           .
           'T
           is
           precarious
           Impertinence
           for
           any
           Man
           to
           pretend
           any
           thing
           of
           this
           nature
           ;
           for
           ,
           the
           reasonableness
           of
           being
           true
           to
           one's
           Friend
           ,
           just
           to
           all
           Persons
           ,
           charitable
           to
           the
           Necessitous
           ,
           and
           bold
           in
           the
           defence
           of
           Liberty
           and
           Property
           ,
           is
           not
           at
           all
           alter'd
           by
           the
           different
           Circumstances
           of
           Times
           ,
           Things
           or
           Places
           ,
           but
           remains
           always
           one
           and
           the
           same
           ,
           be
           they
           more
           or
           less
           discouraging
           ,
           pressing
           and
           hazardous
           ,
           without
           any
           alteration
           ,
           unless
           that
           it
           greatly
           becomes
           a
           virtuous
           ,
           honest
           and
           good
           Man
           ,
           when
           his
           Duty
           happens
           to
           be
           more
           difficult
           and
           dangerous
           ,
           to
           exert
           himself
           so
           much
           the
           more
           .
           And
           to
           do
           this
           ,
           he
           shall
           never
           want
           Motive
           sufficiently
           powerful
           ,
           if
           he
           be
           throly
           convinc'd
           of
           the
           certainty
           of
           a
           future
           State
           :
           but
           if
           he
           be
           not
           ,
           a
           cheaper
           ,
           easier
           Virtue
           shall
           content
           him
           .
           Now
           to
           prevent
           an
           Objection
           which
           I
           suspect
           ,
           and
           to
           take
           away
           all
           ansa
           of
           Cavil
           ,
           I
           own
           ,
           that
           now
           and
           then
           an
           eminent
           Person
           may
           in
           an
           odd
           humour
           ,
           and
           in
           an
           unthinking
           heat
           ,
           venture
           on
           a
           glorious
           Action
           ,
           that
           not
           only
           looks
           well
           ,
           but
           is
           also
           highly
           useful
           ,
           and
           beneficial
           to
           the
           Publick
           ,
           which
           may
           cost
           him
           his
           honourable
           Station
           in
           the
           Commonwealth
           ,
           the
           loss
           of
           his
           Fortunes
           ,
           and
           perhaps
           of
           his
           Life
           ,
           tho
           he
           believes
           no
           future
           State
           :
           but
           I
           positively
           affirm
           ,
           that
           this
           can
           be
           done
           by
           no
           Man
           who
           disbelieves
           a
           future
           State
           ,
           when
           he
           acts
           deliberately
           ;
           and
           I
           defy
           all
           my
           Adversaries
           round
           ,
           together
           with
           the
           Author
           of
           the
           Inquiry
           ,
           and
           his
           Favourers
           ,
           to
           assign
           a
           Reason
           sufficient
           to
           prompt
           a
           deliberate
           thinking
           Man
           to
           do
           it
           .
           I
           have
           discours'd
           with
           some
           of
           them
           ,
           Men
           of
           as
           singular
           Learning
           ,
           
           and
           of
           as
           acute
           Parts
           perhaps
           as
           any
           that
           now
           live
           ;
           and
           nothing
           could
           I
           ever
           hear
           from
           them
           as
           an
           Argument
           for
           Virtue
           ,
           the
           future
           State
           not
           being
           suppos'd
           ,
           but
           that
           Virtue
           was
           its
           own
           present
           sufficient
           Reward
           ,
           which
           ,
           as
           I
           have
           shewn
           ,
           holds
           but
           in
           common
           cases
           .
           I
           have
           also
           shown
           to
           how
           little
           purpose
           they
           affect
           the
           use
           of
           that
           fam'd
           saying
           ,
           Virtue
           is
           its
           own
           Reward
           ,
           and
           to
           be
           lov'd
           for
           its
           own
           sake
           .
           To
           love
           Virtue
           for
           its
           own
           sake
           ,
           as
           the
           brave
           Heathen
           Philosophers
           us'd
           to
           speak
           ,
           and
           to
           love
           God
           for
           his
           own
           sake
           ,
           as
           we
           now
           commonly
           word
           it
           ,
           signifies
           nothing
           but
           to
           love
           God
           without
           low
           secular
           Regards
           :
           to
           love
           Virtue
           ,
           when
           it
           is
           discountenanc'd
           ,
           when
           it
           is
           the
           Enemy
           of
           a
           Man's
           temporal
           Ends
           and
           Prosperities
           ;
           this
           he
           only
           can
           constantly
           do
           who
           believes
           a
           future
           State.
           But
           I
           am
           amaz'd
           to
           hear
           our
           Author
           expose
           his
           own
           Argumentation
           as
           he
           does
           in
           the
           close
           of
           the
           Passage
           by
           me
           last
           cited
           .
           
             A
             Man
             (
             says
             he
             )
             who
             has
             not
             the
             Belief
             of
             a
             God
             ,
             may
             possibly
             love
             Virtue
             for
             its
             own
             sake
             ,
             as
             well
             as
             for
             being
             believ'd
             advantageous
             .
          
        
         
           Can
           any
           thing
           deserve
           to
           be
           lov'd
           for
           its
           own
           sake
           which
           is
           not
           advantageous
           ?
           If
           so
           ,
           then
           our
           Author
           will
           incur
           this
           gross
           Absurdity
           ,
           that
           a
           thing
           may
           deserve
           to
           be
           lov'd
           for
           its
           own
           sake
           ,
           which
           is
           not
           at
           all
           lovely
           .
           Certainly
           this
           is
           the
           oddest
           distinction
           that
           ever
           was
           coin'd
           by
           a
           Man
           of
           Letters
           and
           good
           Sense
           ,
           which
           every
           one
           that
           reads
           our
           Author
           's
           
             Inquiry
             concerning
             Virtue
          
           ,
           must
           grant
           him
           to
           be
           .
           If
           Advantageousness
           be
           not
           that
           which
           makes
           Virtue
           deserve
           to
           be
           lov'd
           for
           its
           own
           sake
           ,
           then
           ,
           for
           ought
           I
           know
           ,
           Vice
           may
           deserve
           to
           be
           lov'd
           for
           its
           own
           sake
           ,
           in
           which
           there
           is
           nothing
           truly
           advantageous
           .
           But
           I
           leave
           it
           to
           our
           Author's
           second
           thoughts
           ,
           whether
           he
           will
           forgo
           this
           Distinction
           ,
           or
           
           explain
           it
           ;
           for
           my
           part
           ,
           I
           know
           not
           what
           to
           make
           of
           it
           as
           it
           lies
           .
           Just
           at
           this
           moment
           ,
           a
           Gentleman
           ,
           that
           knows
           what
           Subject
           I
           am
           writing
           upon
           ,
           and
           has
           seen
           some
           of
           my
           Papers
           ,
           is
           pleas'd
           to
           tell
           me
           ,
           that
           I
           have
           imitated
           an
           absurd
           Practice
           of
           the
           Papists
           ,
           proving
           one
           Doctrine
           by
           another
           that
           needs
           proof
           .
           The
           Papists
           (
           says
           this
           Gentleman
           )
           having
           a
           gainful
           Interest
           in
           the
           Doctrine
           of
           praying
           to
           Saints
           ,
           and
           thereupon
           a
           great
           inclination
           to
           believe
           it
           ,
           did
           defend
           the
           same
           ,
           when
           the
           Protestants
           objected
           that
           the
           Saints
           could
           not
           hear
           Prayers
           ,
           by
           this
           Invention
           .
           The
           Saints
           understood
           all
           things
           ,
           viewing
           them
           in
           the
           mirror
           of
           Divinity
           ;
           or
           as
           others
           are
           pleas'd
           to
           phrase
           it
           ,
           
             in
             speculo
             Trinitatis
          
           ,
           in
           the
           Looking-glass
           of
           the
           Trinity
           :
           So
           I
           having
           an
           inclination
           to
           believe
           a
           future
           State
           ,
           and
           not
           being
           able
           to
           demonstrate
           it
           by
           direct
           proof
           ,
           endeavour
           to
           make
           it
           good
           by
           this
           fetch
           ,
           There
           must
           be
           a
           future
           State
           ,
           or
           there
           can
           be
           no
           such
           thing
           as
           Virtue
           .
           Now
           by
           the
           favour
           of
           this
           Gentleman
           ,
           whose
           singular
           Learning
           I
           highly
           honour
           ,
           I
           shall
           show
           that
           there
           is
           no
           manner
           of
           similitude
           between
           the
           Practice
           of
           the
           Papists
           in
           the
           Instance
           before
           us
           ,
           and
           mine
           in
           managing
           the
           Argument
           I
           have
           attempted
           .
           There
           might
           be
           a
           similitude
           perhaps
           ,
           if
           he
           would
           put
           it
           thus
           :
           The
           Papists
           prove
           that
           Saints
           ought
           to
           be
           pray'd
           to
           ,
           because
           else
           there
           's
           no
           such
           thing
           as
           a
           Mirror
           of
           the
           Divinity
           ,
           or
           Looking-glass
           of
           the
           Trinity
           ,
           wherein
           all
           things
           are
           visible
           to
           them
           :
           And
           I
           prove
           the
           truth
           of
           a
           future
           State
           ,
           because
           else
           there
           's
           no
           necessity
           of
           Virtue
           .
           But
           then
           I
           desire
           this
           Gentleman
           to
           consider
           that
           both
           he
           and
           I
           laugh
           at
           the
           Mirror
           of
           the
           Divinity
           ,
           or
           
             Speculum
             Trinitatis
          
           ,
           as
           much
           as
           at
           the
           Doctrine
           of
           praying
           to
           Saints
           ;
           whereas
           tho
           he
           questions
           the
           future
           State
           ,
           yet
           we
           both
           admit
           the
           necessity
           of
           Virtue
           :
           therefore
           if
           I
           show
           that
           there
           is
           no
           Argument
           sufficient
           to
           prompt
           Men
           to
           Virtue
           ,
           
           and
           restrain
           them
           from
           Vice
           in
           the
           most
           difficult
           Times
           and
           Places
           ,
           but
           the
           Belief
           of
           a
           future
           State
           ,
           I
           appeal
           to
           all
           impartial
           Judges
           ,
           whether
           I
           don't
           gain
           my
           point
           .
        
         
           One
           of
           my
           Friends
           ,
           who
           is
           ,
           as
           I
           am
           ,
           fully
           perswaded
           that
           we
           shall
           exist
           again
           in
           a
           more
           blessed
           or
           sad
           State
           ,
           according
           as
           we
           frame
           our
           Spirits
           ,
           and
           demean
           our selves
           in
           this
           Life
           ,
           did
           once
           let
           me
           know
           that
           he
           had
           some
           Meditations
           in
           hand
           ,
           whereby
           he
           thinks
           he
           shall
           demonstrate
           the
           Immortality
           of
           the
           Soul
           :
           But
           what
           he
           has
           farther
           than
           such
           moral
           Demonstration
           as
           I
           have
           offer'd
           ,
           Demonstration
           from
           the
           generally
           receiv'd
           Idea
           of
           God
           ,
           and
           from
           the
           Concessions
           of
           all
           Men
           of
           Sense
           ,
           who
           are
           not
           such
           Enemies
           to
           Virtue
           ,
           as
           in
           some
           Cases
           to
           free
           Mankind
           from
           the
           Obligation
           ;
           also
           what
           he
           has
           farther
           than
           high
           Probabilities
           from
           Topics
           Philosophical
           ,
           with
           regard
           to
           which
           Men
           of
           Sense
           are
           in
           Prudence
           bound
           to
           act
           ,
           I
           cannot
           conceive
           :
           and
           to
           speak
           ingenuously
           ,
           I
           do
           not
           think
           it
           agreable
           to
           the
           infinite
           Wisdom
           ,
           which
           we
           acknowledg
           in
           God
           ,
           to
           have
           made
           the
           Notions
           of
           a
           future
           State
           ,
           and
           the
           Immortality
           of
           the
           Soul
           ,
           so
           clear
           ,
           obvious
           ,
           and
           certain
           ,
           as
           to
           put
           them
           beyond
           dispute
           .
           For
           where
           Notions
           are
           but
           high
           Probabilities
           ,
           or
           such
           moral
           Demonstrations
           as
           require
           Thought
           and
           Labour
           to
           make
           out
           ;
           Attention
           and
           quitting
           all
           Prejudices
           before
           they
           can
           be
           admitted
           ,
           there
           is
           room
           for
           the
           exercise
           of
           Consideration
           ,
           Prudence
           ,
           and
           Industry
           :
           But
           were
           all
           bright
           Demonstration
           concerning
           the
           Notions
           of
           future
           State
           ,
           and
           the
           Soul's
           Immortality
           ,
           the
           matter
           is
           so
           vastly
           ,
           so
           immensly
           momentous
           ,
           that
           we
           should
           be
           irresistibly
           carried
           to
           secure
           our
           chief
           Interest
           ,
           without
           reasoning
           and
           considering
           upon
           it
           ;
           and
           then
           our
           Happiness
           would
           be
           our
           Fate
           ,
           not
           the
           Attainment
           or
           Reward
           of
           our
           wise
           Meditation
           ,
           and
           virtuous
           
           rational
           Choices
           .
           If
           it
           be
           agreeable
           to
           the
           infinite
           Wisdom
           of
           God
           to
           create
           a
           Creature
           with
           the
           Powers
           of
           considering
           ,
           thinking
           ,
           and
           reflecting
           ,
           and
           to
           leave
           him
           much
           in
           the
           hands
           of
           his
           own
           Free
           Will
           ,
           so
           that
           he
           may
           consider
           ,
           think
           ,
           reflect
           ,
           and
           act
           wisely
           ,
           or
           let
           it
           alone
           ;
           then
           to
           me
           it
           seems
           necessary
           ,
           that
           the
           Notions
           of
           future
           State
           and
           Immortality
           of
           the
           Soul
           ,
           should
           be
           no
           clearer
           ,
           nor
           more
           obvious
           ,
           nor
           more
           certain
           than
           they
           are
           ,
           
             i.
             e.
          
           but
           demonstrably
           certain
           upon
           the
           supposition
           that
           all
           Men
           are
           oblig'd
           to
           be
           morally
           honest
           in
           all
           Times
           ,
           Circumstances
           ,
           and
           Places
           ;
           and
           also
           but
           highly
           probable
           from
           Philosophical
           Arguments
           .
           The
           Use
           that
           I
           make
           of
           this
           ,
           is
           ,
           That
           I
           hope
           my
           Adversaries
           will
           not
           deny
           ,
           but
           that
           all
           Men
           are
           oblig'd
           to
           be
           morally
           honest
           in
           all
           Times
           ,
           and
           Circumstances
           ,
           and
           Places
           ;
           and
           that
           it
           becomes
           wise
           Men
           to
           consider
           ,
           think
           ,
           and
           reflect
           ;
           and
           that
           where
           they
           are
           not
           govern'd
           by
           the
           greatest
           Probabilities
           ,
           there
           they
           are
           not
           wise
           :
           and
           if
           they
           can
           give
           me
           a
           cogent
           Argument
           ,
           which
           shall
           oblige
           Men
           to
           Virtue
           ,
           and
           restrain
           them
           from
           Vice
           ,
           in
           all
           Times
           ,
           Circumstances
           ,
           and
           Places
           ,
           a
           future
           State
           not
           being
           suppos'd
           ,
           I
           promise
           to
           discard
           it
           .
        
         
           Our
           Author
           in
           the
           2
           d
           part
           of
           his
           Book
           professedly
           proposes
           to
           show
           what
           Obligation
           there
           is
           to
           Virtue
           ,
           and
           how
           any
           one
           may
           have
           reason
           to
           embrace
           Virtue
           ,
           and
           shun
           Vice.
           In
           this
           part
           he
           ingenuously
           and
           appositely
           to
           this
           Design
           expatiates
           upon
           many
           useful
           Notices
           ,
           which
           have
           no
           small
           Influence
           to
           perswade
           to
           Virtue
           ,
           and
           restrain
           from
           Vice
           ,
           but
           offers
           at
           no
           Reason
           which
           comes
           up
           so
           high
           ;
           as
           to
           perswade
           Men
           to
           the
           one
           ,
           and
           restrain
           them
           from
           the
           other
           ,
           in
           those
           difficult
           Cases
           which
           I
           have
           stated
           .
           Now
           tho
           I
           think
           that
           I
           have
           sufficiently
           secur'd
           my
           Discourse
           already
           ,
           from
           what
           might
           be
           objected
           out
           of
           this
           Author
           (
           for
           his
           2
           d
           Book
           has
           
           no
           new
           Notions
           in
           abatement
           of
           what
           I
           have
           advanc'd
           concerning
           a
           future
           State
           )
           yet
           I
           purpose
           to
           look
           into
           this
           second
           part
           ,
           that
           I
           may
           not
           seem
           knowingly
           to
           have
           overlook'd
           any
           Obligation
           to
           Virtue
           ,
           which
           might
           perhaps
           be
           thought
           powerful
           enough
           to
           influence
           considering
           Persons
           in
           all
           Times
           ,
           Circumstances
           ,
           and
           Places
           ,
           without
           the
           intervention
           of
           a
           future
           State.
           
        
         
           P.
           
             83.
             
             His
             Preface
             ,
             in
             short
             ,
             runs
             thus
             :
          
           To
           be
           virtuous
           ,
           is
           for
           a
           rational
           Creature
           ,
           in
           the
           use
           of
           good
           Vnderstanding
           and
           Judgment
           ,
           to
           have
           the
           disposition
           and
           temper
           of
           his
           Mind
           sutable
           and
           agreeing
           with
           the
           good
           of
           his
           Kind
           .
           A
           rational
           Creature
           ,
           whose
           Affections
           are
           sutable
           and
           agreeing
           to
           the
           good
           of
           his
           Kind
           ,
           has
           also
           other
           Affections
           towards
           the
           private
           Nature
           or
           Self-system
           ;
           and
           in
           following
           the
           first
           of
           these
           ,
           the
           Creature
           must
           often
           contradict
           and
           go
           against
           the
           latter
           :
           it
           may
           seem
           therefore
           that
           the
           pursuing
           the
           common
           Interest
           or
           good
           of
           his
           Kind
           ,
           is
           a
           hindrance
           to
           the
           attainment
           of
           private
           Good.
           
             I
             do
             here
             ,
             and
             shall
             abridg
             ,
             keeping
             very
             close
             to
             his
             Phrase
             ,
             not
             in
             the
             least
             varying
             his
             Sense
             .
          
           P.
           85.
           
           Affections
           to
           the
           good
           of
           the
           Publick
           do
           often
           expose
           to
           Hardships
           and
           Hazards
           ,
           by
           over-ruling
           their
           Opposites
           ,
           the
           Self-preservative
           Passions
           ,
           and
           by
           necessitating
           the
           Creature
           to
           Self-denial
           ,
           and
           ,
           
             as
             it
             were
          
           ,
           Self-desertion
           .
           
             Well!
             the
             Truth
             of
             this
             we
             subscribe
             to
             ,
             but
             now
             we
             want
             to
             know
             what
             that
             is
             ,
             setting
             aside
             the
             Notion
             of
             a
             future
             State
             ,
             which
             has
             a
             force
             of
             sound
             Reason
             powerful
             enough
             to
             perswade
             considering
             Men
             to
             cherish
             their
             good
             Affections
             to
             the
             Publick
             ,
             when
             the
             doing
             so
             exposes
             them
             to
             Hardships
             and
             Hazards
             ,
             and
             forces
             them
             to
             deny
             themselves
             ,
             and
             quit
             their
             self-preservative
             Passions
             (
             which
             ,
             by
             the
             way
             ,
             is
             Self-desertion
             with
             a
             witness
             ,
             Self-desertion
             ,
             without
             the
             abatement
             in
             that
             Phrase
             ,
          
           As
           it
           were
           .
           )
        
         
         
           To
           solve
           this
           Difficulty
           ,
           after
           some
           Amusements
           ,
           our
           Author
           addresses
           himself
           thus
           :
           P.
           90
           ,
           91.
           
           
             The
             natural
             Affections
             towards
             the
             private
             System
             ,
             or
             Self
             ,
             may
             be
             in
             a
             too
             great
             ,
             and
             therefore
             vitious
             degree
             ;
             they
             may
             also
             be
             too
             weak
             ,
             in
             a
             degree
             too
             low
             and
             vitious
             that
             way
             .
          
           He
           makes
           this
           out
           by
           several
           Instances
           ;
           but
           I
           need
           not
           trouble
           my self
           with
           his
           Instances
           ,
           for
           I
           admit
           the
           Notion
           :
           Natural
           Affections
           to
           the
           private
           or
           Self-system
           ,
           may
           be
           too
           strong
           ,
           or
           too
           weak
           ,
           and
           then
           are
           vitious
           .
           This
           being
           laid
           down
           ,
           I
           was
           expecting
           how
           he
           would
           manage
           it
           ,
           in
           proof
           of
           this
           difficult
           Proposition
           which
           lies
           upon
           his
           hands
           ,
           viz.
           That
           a
           Man
           was
           oblig'd
           to
           cherish
           good
           Affections
           towards
           the
           Publick
           ,
           when
           the
           doing
           so
           would
           expose
           him
           to
           Hardships
           and
           Hazards
           ,
           force
           him
           to
           deny
           himself
           ,
           and
           quit
           his
           self-preservative
           Passions
           ;
           but
           instead
           of
           this
           ,
           all
           that
           our
           Author
           proposes
           to
           himself
           to
           prove
           ,
           is
           ,
           p.
           101.
           
           That
           to
           have
           excellent
           Affections
           (
           such
           as
           have
           bin
           mention'd
           ,
           just
           Affections
           both
           to
           publick
           and
           private
           )
           is
           to
           have
           the
           chief
           enjoyment
           of
           life
           .
           2.
           
           To
           have
           the
           Self-passions
           excessive
           ,
           and
           beyond
           a
           just
           degree
           ,
           is
           injurious
           to
           the
           Creature
           ,
           and
           of
           Self-ill
           .
           3.
           
           To
           have
           no
           Affections
           towards
           the
           Kind
           ,
           nor
           self-ones
           ,
           is
           prejudicial
           to
           the
           Creature
           .
        
         
           Now
           let
           all
           these
           Propositions
           be
           granted
           him
           ,
           I
           do
           not
           see
           that
           he
           has
           made
           the
           least
           step
           towards
           solving
           the
           Difficulty
           which
           he
           had
           rais'd
           :
           he
           offers
           not
           one
           word
           to
           prove
           ,
           that
           a
           Man
           ought
           to
           cherish
           good
           Affections
           to
           the
           publick
           ,
           when
           the
           doing
           so
           will
           expose
           him
           to
           Hardships
           and
           Hazards
           ,
           and
           make
           him
           quit
           his
           self-preservative
           Passions
           :
           All
           that
           I
           can
           collect
           from
           the
           whole
           course
           of
           his
           Reasonings
           in
           what
           follows
           ,
           is
           ,
           That
           a
           Man's
           Affection
           to
           private
           good
           ,
           is
           too
           high
           ,
           or
           too
           low
           ,
           and
           thereby
           irregular
           and
           vitious
           ,
           when
           his
           serving
           and
           taking
           care
           of
           himself
           takes
           off
           his
           Affection
           
           from
           the
           Publick
           ;
           
             i.
             e.
          
           in
           short
           ,
           according
           to
           our
           Author
           ,
           whenever
           publick
           and
           private
           Good
           come
           in
           competition
           with
           one
           another
           ,
           a
           Man
           is
           in
           Duty
           bound
           to
           undergo
           Hardships
           and
           Hazards
           ,
           to
           deny
           ,
           to
           desert
           himself
           ,
           to
           quit
           his
           self-preservative
           Passions
           ,
           and
           labour
           the
           good
           of
           the
           publick
           .
           Now
           I
           may
           take
           up
           the
           words
           of
           the
           rich
           Man
           in
           the
           Gospel
           to
           our
           Lord
           Christ
           ,
           who
           had
           recommended
           to
           him
           a
           Doctrine
           of
           self-denial
           ,
           tho
           not
           of
           quitting
           his
           self-preservative
           Passions
           :
           
             This
             is
             a
             hard
             saying
             ,
             and
             who
             can
             bear
             it
             ?
          
           Wise
           Lawgivers
           use
           to
           enforce
           their
           Precepts
           with
           Promises
           and
           Threats
           ;
           so
           our
           Lord
           :
           and
           in
           the
           Old
           Testament
           this
           is
           the
           Language
           of
           the
           Law
           ,
           
             Do
             this
             and
             live
          
           :
           But
           who
           ever
           heard
           of
           such
           a
           Law-giving
           Language
           as
           this
           ,
           
             Do
             this
             and
             die
          
           ?
           Quit
           your
           self-preservative
           Passions
           ,
           and
           consult
           the
           good
           of
           the
           Publick
           ,
           tho
           you
           lose
           your
           Fortunes
           ,
           Health
           ,
           and
           Life
           by
           it
           ;
           when
           the
           good
           of
           the
           Publick
           is
           in
           danger
           ,
           let
           the
           private
           System
           be
           sacrific'd
           ;
           't
           is
           a
           Man's
           duty
           then
           to
           dy
           ,
           and
           there
           's
           an
           end
           of
           him
           .
        
         
           As
           the
           Apostle
           spake
           of
           himself
           and
           Fellow
           Christians
           ,
           so
           I
           of
           such
           as
           cherish
           good
           Affections
           to
           the
           Publick
           ,
           
             If
             in
             this
             Life
             only
             they
             have
             hope
             ,
             they
             are
             of
             all
             Men
             the
             most
             miserable
             .
          
           But
           who
           shall
           perswade
           Men
           to
           submit
           to
           the
           Miseries
           of
           which
           we
           have
           spake
           ,
           if
           there
           be
           no
           hope
           beyond
           this
           Life
           ?
           Our
           Author
           must
           not
           undertake
           it
           ,
           for
           I
           find
           he
           is
           furnish'd
           with
           no
           Arguments
           to
           that
           purpose
           .
           His
           Arguments
           prompt
           to
           Virtue
           only
           in
           common
           Cases
           .
           One
           that
           has
           no
           other
           nor
           better
           ,
           can
           have
           (
           to
           use
           our
           Author's
           Phrase
           and
           Reasoning
           ,
           p.
           116.
           )
           
             only
             a
             partial
             Affection
             to
             Virtue
             ,
             an
             Affection
             only
             to
             some
             Particulars
             ,
             which
             is
             an
             Inconsistency
             and
             Contradiction
             ;
             this
             partial
             Affection
          
           
           
             has
             no
             Foundation
             or
             Establishment
             in
             Reason
             ,
             but
             depends
             solely
             on
             Capriciousness
             and
             Humour
             .
          
        
         
           I
           might
           dismiss
           our
           Author
           now
           ,
           and
           think
           of
           concluding
           this
           (
           such
           as
           it
           is
           )
           defence
           of
           the
           Notion
           of
           a
           future
           State.
           But
           I
           must
           confess
           I
           am
           perswaded
           that
           several
           of
           the
           most
           speciously
           said
           things
           which
           are
           behind
           ,
           are
           so
           unhappily
           worded
           and
           dispos'd
           ,
           that
           they
           tempt
           ,
           or
           at
           least
           leave
           room
           for
           Opinions
           inconsistent
           with
           the
           universal
           necessity
           of
           Virtue
           ;
           I
           therefore
           think
           it
           meet
           not
           to
           pass
           them
           over
           altogether
           without
           animadversion
           :
           it
           looks
           well
           what
           he
           says
           ,
           P.
           106.
           
           
             To
             have
             the
             natural
             Affections
             ,
             such
             as
             are
             founded
             in
             Love
             ,
             Complacency
             ,
             good
             Will
             ,
             and
             in
             a
             sympathy
             with
             the
             Kind
             or
             Species
             ,
             is
             to
             have
             the
             chief
             Enjoyment
             of
             Life
             .
          
           But
           as
           far
           as
           I
           can
           perceive
           ,
           he
           takes
           it
           for
           granted
           ,
           that
           a
           Man
           who
           disbelieves
           a
           future
           State
           ,
           may
           yet
           have
           the
           natural
           Affections
           ,
           such
           as
           are
           founded
           in
           Love
           ,
           Complacency
           ,
           good
           Will
           ,
           and
           in
           a
           sympathy
           with
           the
           Kind
           or
           Species
           ,
           in
           as
           high
           a
           degree
           as
           any
           one
           else
           ,
           and
           by
           that
           means
           be
           happy
           in
           the
           chief
           Enjoyment
           of
           Life
           .
           Now
           this
           I
           find
           fault
           with
           :
           for
           tho
           I
           grant
           ,
           that
           a
           Man
           who
           questions
           the
           future
           State
           ,
           and
           has
           his
           natural
           Affections
           beneficently
           dispos'd
           to
           the
           good
           of
           his
           Kind
           ,
           partakes
           largely
           of
           the
           chief
           Enjoyments
           of
           life
           ;
           yet
           I
           have
           already
           prov'd
           that
           such
           a
           one
           cannot
           in
           all
           difficult
           Circumstances
           so
           effectually
           exert
           his
           beneficent
           Affections
           ,
           as
           he
           that
           believes
           a
           future
           State
           :
           and
           now
           I
           farther
           add
           ,
           that
           the
           Man
           who
           cannot
           in
           all
           difficult
           Circumstances
           so
           effectually
           exert
           his
           beneficent
           Affections
           ,
           cannot
           have
           that
           high
           degree
           of
           inward
           Satisfaction
           and
           Joy
           as
           the
           other
           :
           for
           ,
           the
           wider
           the
           Extent
           ,
           and
           the
           higher
           the
           Degree
           of
           Virtue
           is
           ,
           the
           more
           satisfying
           and
           joyous
           are
           the
           
           reflexive
           Thoughts
           in
           the
           Mind
           of
           a
           virtuous
           Man
           ;
           and
           what
           is
           still
           more
           ,
           the
           bare
           consciousness
           of
           meriting
           and
           possessing
           the
           Esteem
           and
           Love
           of
           others
           ,
           cannot
           possibly
           be
           so
           satisfying
           and
           joyous
           ,
           as
           when
           it
           is
           join'd
           with
           the
           comfortable
           assurance
           of
           having
           done
           that
           which
           is
           well-pleasing
           to
           God
           ,
           and
           with
           the
           expectance
           of
           being
           the
           better
           for
           it
           ,
           not
           in
           this
           Life
           only
           ,
           but
           also
           in
           the
           Life
           to
           come
           .
        
         
           It
           looks
           very
           well
           what
           he
           says
           ,
           p.
           139.
           
           
             That
             to
             want
             the
             natural
             Affections
             (
             the
             above-mention'd
             beneficent
             Affections
             )
             is
             to
             be
             chiefly
             miserable
             .
          
           And
           upon
           this
           Head
           he
           very
           truly
           and
           pathetically
           describes
           the
           Disorders
           and
           Mischiefs
           of
           excessive
           ,
           irregular
           ,
           selfish
           Passions
           ,
           the
           Torments
           of
           unnatural
           and
           horrid
           Affections
           ;
           the
           Pain
           ,
           Anxiety
           ,
           Misery
           which
           are
           consequent
           to
           vain
           Fear
           ,
           fierce
           Anger
           ,
           Luxury
           and
           Lust
           ,
           Pride
           and
           Ambition
           ;
           Envy
           ,
           Hatred
           and
           Malice
           ,
           Revenge
           ,
           Cruelty
           ,
           and
           Tyranny
           :
           but
           all
           this
           while
           he
           forgets
           to
           take
           notice
           of
           what
           I
           have
           already
           mention'd
           ,
           viz.
           that
           tho
           generally
           speaking
           vitious
           Men
           are
           greatly
           punish'd
           by
           their
           own
           Vices
           ,
           yet
           some
           Vices
           at
           some
           Opportunities
           agree
           better
           with
           them
           ;
           some
           vitious
           Men
           know
           how
           to
           manage
           their
           Vices
           with
           a
           sort
           of
           Discretion
           ,
           and
           while
           they
           sooth
           their
           Senses
           ,
           and
           wrong
           their
           Neighbour
           ,
           take
           care
           of
           their
           Health
           and
           Fame
           .
           Now
           nothing
           can
           make
           this
           sort
           of
           Men
           uneasy
           ,
           but
           the
           Consideration
           of
           what
           may
           be
           hereafter
           .
           Now
           this
           Topick
           our
           Author
           has
           not
           insisted
           upon
           ,
           I
           cannot
           say
           he
           has
           not
           touch'd
           it
           ,
           but
           he
           has
           touch'd
           it
           at
           such
           a
           rate
           ,
           that
           without
           doing
           him
           injury
           ,
           I
           may
           venture
           to
           say
           he
           does
           not
           seem
           over-earnestly
           concern'd
           to
           have
           it
           believ'd
           that
           the
           Man
           whose
           Affections
           are
           vitious
           ,
           ought
           to
           fear
           what
           may
           befal
           him
           in
           a
           future
           State.
           Let
           the
           Reader
           judg
           .
           P.
           193.
           
           
             What
             enjoyment
             ,
             or
             what
             rest
             is
             there
             for
             him
             ,
             who
             is
             not
             conscious
             of
             the
             merited
             Affection
             or
          
           
           
             Love
             of
             any
             human
             Soul
             ,
             but
             on
             the
             contrary
             is
             conscious
             of
             merited
             Hatred
             ,
             not
             only
             from
             every
             Fellow-Creature
             ,
             but
             from
             every
             thing
             in
             the
             universal
             Nature
             ?
             What
             ground
             of
             Horrour
             and
             Despair
             ?
             What
             foundation
             of
             Fear
             ,
             and
             continual
             Apprehension
             from
             Mankind
             ,
             and
             from
             superiour
             Powers
             ,
             whenever
             any
             such
             are
             credited
             ,
             or
             but
             suspected
             ?
          
           Upon
           this
           Passage
           I
           shall
           make
           no
           worse
           reflection
           than
           this
           :
           Tho
           the
           thoughts
           of
           an
           ill
           Man
           reflecting
           on
           his
           criminal
           Actions
           ,
           do
           naturally
           create
           him
           much
           Misery
           ;
           yet
           that
           Discourser
           ,
           who
           treating
           upon
           this
           Argument
           ,
           leaves
           him
           room
           to
           doubt
           of
           a
           future
           State
           ,
           does
           ,
           against
           the
           Interests
           of
           Society
           and
           Government
           ,
           ease
           him
           of
           too
           much
           of
           the
           Burden
           :
           For
           ,
           whatever
           cause
           he
           has
           to
           be
           troubled
           in
           Mind
           ,
           it
           is
           a
           great
           abatement
           to
           think
           ,
           that
           when
           he
           dies
           there
           's
           an
           end
           of
           it
           .
           Fear
           and
           Shame
           are
           the
           only
           restraints
           of
           an
           evil
           Inclination
           ;
           but
           set
           aside
           the
           Notion
           of
           a
           future
           State
           ,
           and
           from
           some
           Persons
           in
           some
           Cases
           you
           remove
           these
           restraints
           :
           For
           ,
           some
           Persons
           are
           too
           big
           for
           Laws
           ,
           and
           no
           Man
           ,
           at
           least
           no
           Infidel
           to
           that
           Notion
           ,
           blushes
           in
           the
           dark
           .
           A
           
             Standing
             Army
          
           and
           the
           
             Inquiry
             concerning
             Virtue
          
           ,
           will
           compleat
           a
           Tyrant
           by
           freeing
           him
           from
           the
           fear
           of
           God
           and
           Man
           ;
           the
           latter
           alone
           will
           finish
           a
           Libertine
           .
           This
           may
           seem
           too
           severely
           said
           ,
           because
           I
           have
           acknowledg'd
           ,
           that
           the
           Inquiry
           offers
           many
           excellent
           Arguments
           for
           Virtue
           ,
           and
           against
           Vice.
           But
           since
           those
           excellent
           Arguments
           are
           partial
           ,
           of
           force
           only
           in
           particular
           ,
           and
           not
           serving
           in
           all
           difficult
           Cases
           ;
           since
           no
           turpitude
           ,
           no
           dangers
           are
           mention'd
           ,
           causing
           Fear
           or
           Shame
           to
           the
           Vitious
           ,
           but
           what
           are
           of
           no
           longer
           duration
           than
           this
           short
           Life
           ;
           the
           mighty
           and
           the
           wary
           Sinner
           are
           really
           tempted
           to
           indulge
           their
           irregular
           Passions
           and
           Affections
           .
        
         
         
           I
           dismiss
           our
           Author
           ;
           and
           now
           it
           comes
           into
           my
           mind
           to
           talk
           ,
           as
           I
           promis'd
           ,
           with
           that
           very
           learned
           Acquaintance
           ,
           who
           would
           bear
           me
           down
           that
           Tully
           never
           made
           the
           Notion
           of
           a
           future
           State
           an
           Argument
           for
           Virtue
           .
           My
           reading
           has
           been
           narrow
           ,
           and
           my
           Memory
           such
           ,
           as
           to
           have
           little
           of
           what
           I
           have
           read
           at
           command
           ;
           but
           examining
           it
           at
           leisure
           ,
           I
           remember
           something
           in
           
           Tully's
           Tract
           wrote
           to
           
             Pomponius
             Atticus
          
           ,
           titled
           
             Cato
             Major
             ,
             de
             Senectute
          
           ,
           which
           ,
           if
           I
           am
           not
           greatly
           mistaken
           ,
           disproves
           his
           Assertion
           .
        
         
           The
           Discourse
           is
           Dialogue
           ;
           but
           what
           is
           said
           under
           the
           Person
           of
           Cato
           was
           the
           sense
           of
           Tully
           ,
           as
           is
           plain
           from
           these
           words
           of
           his
           :
           
             Ipsius
             Catonis
             sermo
             explicabit
             nostram
             omnem
             de
             senectute
             sententiam
          
           ;
           Cato's
           Discourse
           will
           declare
           my
           whole
           sense
           concerning
           old
           Age.
           Now
           not
           to
           take
           advantage
           of
           the
           dying
           Speech
           put
           into
           the
           mouth
           of
           Cyrus
           by
           Xenophon
           ,
           which
           Tully
           under
           the
           person
           of
           Cato
           recites
           with
           approbation
           ,
           let
           the
           Reader
           judg
           of
           this
           Passage
           ,
           so
           remarkable
           ,
           that
           it
           has
           been
           almost
           as
           much
           cited
           as
           any
           Text
           in
           the
           Bible
           .
           
             O
             praeclarum
             diem
             ,
             cùm
             ad
             illud
             divinum
             animorum
             concilium
             ,
             coetúmque
             proficiscar
             ,
             cúmque
             ex
             hac
             turba
             ,
             &
             colluvione
             discedam
             !
             Proficiscar
             enim
             non
             ad
             eos
             solùm
             viros
             ,
             de
             quibus
             ante
             dixi
             ;
             sed
             etiam
             ad
             Catonem
             meum
             ,
             quo
             nemo
             vir
             melior
             natus
             est
             ,
             neque
             pietate
             praestantior
             !
          
           O
           blessed
           Day
           ,
           when
           I
           shall
           arrive
           at
           the
           Divine
           Assembly
           of
           Souls
           ,
           when
           I
           shall
           leave
           this
           vile
           Crowd
           and
           Earth
           behind
           ;
           for
           there
           I
           shall
           meet
           not
           only
           those
           [
           noble
           Romans
           ]
           whom
           I
           just
           now
           mention'd
           ,
           but
           also
           my
           Cato
           ,
           than
           whom
           a
           more
           worthy
           and
           pious
           Man
           the
           World
           has
           not
           known
           !
           Now
           that
           which
           gave
           Tully
           the
           confidence
           of
           expecting
           to
           be
           happy
           after
           Death
           in
           the
           company
           of
           those
           gallant
           Men
           ,
           who
           ,
           as
           he
           ,
           had
           deserv'd
           well
           of
           the
           Age
           they
           liv'd
           in
           ,
           was
           this
           :
           he
           was
           not
           asham'd
           of
           the
           Life
           he
           had
           led
           ,
           but
           was
           
           conscious
           to
           his
           own
           Merit
           .
           
             Non
             me
             vixisse
             poenitet
             ,
             quoniam
             ita
             vixi
             ,
             ut
             non
             me
             frustra
             natum
             existimem
             .
          
           Towards
           the
           end
           of
           this
           Book
           he
           adds
           ,
           
             Quod
             si
             in
             hoc
             erro
             ,
             quòd
             animos
             hominum
             immortales
             esse
             credam
             ,
             lubenter
             erro
             :
             nec
             mihi
             hunc
             errorem
             ,
             quo
             delector
             ,
             dum
             vivo
             ,
             extorqueri
             volo
             .
          
           If
           I
           mistake
           in
           thinking
           the
           Souls
           of
           Men
           to
           be
           immortal
           ,
           I
           mistake
           with
           delight
           ;
           nor
           would
           I
           have
           this
           Mistake
           ,
           with
           which
           I
           am
           pleas'd
           ,
           torn
           from
           me
           as
           long
           as
           I
           live
           .
        
         
           I
           had
           almost
           overseen
           the
           smart
           Reflection
           which
           follows
           :
           
             Sin
             mortuus
             (
             ut
             quidam
             minuti
             Philosophi
             censent
             )
             nihil
             sentiam
             ,
             non
             vereor
             ne
             hunc
             errorem
             meum
             mortui
             Philosophi
             irrideant
             .
          
           But
           if
           ,
           when
           I
           am
           dead
           ,
           I
           become
           nothing
           but
           sensless
           Matter
           (
           as
           some
           silly
           Philosophers
           think
           )
           those
           silly
           Philosophers
           will
           become
           sensless
           Matter
           too
           ,
           and
           so
           there
           will
           be
           no
           danger
           of
           their
           hitting
           me
           in
           the
           teeth
           with
           this
           my
           Mistake
           .
        
         
           By
           this
           it
           appears
           to
           me
           ,
           that
           this
           Prince
           of
           Philosophers
           ,
           and
           true
           Father
           of
           his
           Country
           ,
           this
           venerable
           Master
           of
           righteous
           Morals
           ,
           now
           with
           his
           dear
           Cato
           ,
           the
           noble
           
           Scipio's
           ,
           his
           friendly
           
             Fannius
             ,
             Laelius
          
           ,
           and
           Scaevola
           ,
           sustain'd
           his
           honest
           Mind
           under
           all
           the
           Labours
           and
           Difficulties
           of
           Virtue
           ,
           by
           contemplating
           the
           infinite
           Advantages
           he
           should
           reap
           in
           a
           future
           State
           :
           And
           surely
           while
           he
           acquaints
           others
           with
           what
           Expectations
           he
           was
           influenc'd
           ,
           he
           may
           justly
           be
           look'd
           upon
           as
           one
           that
           seriously
           endeavour'd
           to
           influence
           them
           by
           the
           same
           .
           It
           is
           true
           ,
           he
           does
           not
           speak
           of
           the
           Immortality
           of
           the
           Soul
           ,
           and
           the
           Blessedness
           which
           waits
           the
           Virtuous
           ,
           with
           that
           confidence
           which
           is
           peculiar
           to
           Christians
           ;
           but
           he
           speaks
           of
           it
           as
           of
           a
           thing
           so
           very
           probable
           ,
           that
           he
           thought
           it
           highly
           became
           him
           to
           express
           his
           regard
           to
           it
           ,
           by
           a
           Virtue
           so
           settled
           and
           firm
           ,
           as
           no
           Adversity
           could
           shake
           .
        
         
         
           One
           thing
           more
           I
           desire
           of
           my
           Acquaintance
           (
           whose
           singular
           Parts
           and
           Learning
           make
           me
           that
           I
           cannot
           argue
           against
           him
           ,
           without
           fear
           and
           suspicion
           of
           my self
           ;
           tho
           let
           me
           do
           what
           I
           can
           ,
           I
           am
           not
           able
           to
           complement
           him
           with
           submitting
           my
           Understanding
           )
           
             i.
             e.
          
           that
           he
           would
           a
           little
           consider
           the
           Design
           and
           Purpose
           of
           Tully
           in
           that
           Golden
           Fragment
           of
           his
           sixth
           Book
           ,
           
             Somnium
             Scipionis
          
           ,
           the
           only
           valuable
           Remain
           of
           six
           Books
           
             de
             Republicâ
          
           ;
           the
           loss
           of
           which
           I
           should
           infinitely
           regret
           now
           ,
           as
           Men
           of
           Sense
           and
           Probity
           have
           done
           formerly
           ,
           were
           it
           not
           for
           the
           incomparable
           Discourses
           concerning
           Government
           ,
           which
           that
           Wise
           ,
           Learned
           and
           truly
           Noble
           Gentleman
           
             Algernon
             Sidney
          
           hath
           left
           us
           .
        
         
           
           Tully's
           Dream
           in
           the
           Person
           of
           Scipio
           is
           so
           fine
           a
           Piece
           ,
           I
           can
           hardly
           forbear
           translating
           the
           whole
           :
           The
           Reader
           I
           hope
           will
           forgive
           me
           ,
           if
           I
           take
           it
           from
           the
           beginning
           ,
           and
           go
           as
           far
           as
           the
           Passage
           I
           shall
           chiefly
           insist
           on
           .
        
         
           
             When
             I
             came
             into
             Afric
             ,
             Colonel
             (
             as
             you
             know
             )
             of
             the
             fourth
             Legion
             under
             
               Marcus
               Manilius
            
             ,
             I
             made
             it
             my
             business
             to
             meet
             Masanissa
             ,
             a
             King
             ,
             who
             for
             very
             good
             reasons
             was
             much
             a
             friend
             to
             our
             Family
             :
             I
             no
             sooner
             came
             to
             him
             ,
             but
             the
             aged
             Prince
             took
             me
             in
             his
             Arms
             ,
             and
             wept
             ;
             a
             while
             after
             recovering
             from
             his
             Transport
             ,
             he
             lifts
             up
             his
             Eyes
             to
             Heaven
             ,
             and
             breaks
             out
             into
             this
             Exclamation
             :
             O
             thou
             great
             God
             ,
             the
             Sun
             !
             and
             you
             the
             rest
             Inhabitants
             Celestial
             !
             I
             bless
             and
             praise
             you
             all
             ,
             that
             once
             before
             I
             dy
             ,
             I
             have
             the
             happiness
             to
             behold
             within
             my
             own
             Dominions
             ,
             and
             under
             this
             Roof
             ,
             
               P.
               Cornelius
               Scipio
            
             ,
             whose
             very
             Name
             I
             love
             to
             hear
             ;
             so
             dear
             ,
             and
             so
             well
             fix'd
             in
             my
             Mind
             is
             the
             memory
             of
             that
             most
             excellent
             and
             invincible
             Man.
             Then
             I
             ask'd
             him
             some
             Questions
             concerning
             his
             Kingdom
             ;
             he
             me
             some
             concerning
             our
             Commonwealth
             .
             This
             kind
             of
             
             Discourse
             took
             up
             the
             whole
             day
             ;
             in
             the
             Evening
             we
             were
             royally
             entertain'd
             ,
             and
             continued
             our
             Discourse
             till
             midnight
             .
             He
             dwelt
             upon
             the
             name
             of
             Africanus
             ,
             and
             talk'd
             much
             of
             the
             great
             things
             done
             and
             said
             by
             him
             :
             After
             this
             we
             withdrew
             to
             Rest
             .
             Travelling
             and
             sitting
             up
             late
             laid
             me
             in
             a
             profound
             sleep
             .
             And
             here
             (
             for
             it
             often
             comes
             to
             pass
             ,
             that
             the
             Thoughts
             and
             Discourse
             of
             the
             Day
             produce
             in
             sleep
             something
             like
             that
             which
             Ennius
             writes
             of
             Homer
             ,
             whom
             he
             read
             and
             studied
             so
             long
             till
             he
             dream'd
             that
             himself
             was
             
               Homer
               )
               Africanus
            
             appear'd
             to
             me
             in
             that
             form
             ,
             with
             which
             ,
             not
             the
             remembrance
             of
             his
             Person
             ,
             but
             the
             Idea
             of
             his
             Statue
             made
             me
             acquainted
             .
             I
             knew
             't
             was
             he
             ,
             and
             stood
             amaz'd
             :
             but
             he
             bid
             me
             quit
             my
             fear
             ,
             and
             ,
             with
             a
             presence
             of
             Mind
             ,
             heed
             what
             he
             should
             say
             to
             me
             .
             See
             you
             that
             City
             (
             showing
             me
             Carthage
             from
             a
             high
             starry
             radiant
             place
             )
             which
             I
             taught
             to
             obey
             the
             Romans
             ;
             she
             the
             old
             War
             renews
             ,
             and
             has
             not
             the
             wit
             to
             be
             quiet
             .
             You
             come
             now
             to
             fight
             against
             this
             City
             ,
             tho
             hardly
             of
             Age
             to
             command
             ;
             two
             years
             hence
             you
             shall
             be
             Consul
             ,
             and
             take
             it
             ,
             and
             so
             deserve
             the
             honourable
             Sirname
             ,
             which
             by
             Adoption
             you
             inherit
             :
             but
             when
             you
             have
             ras'd
             Carthage
             ,
             and
             triumph'd
             ;
             when
             you
             have
             discharg'd
             the
             high
             Office
             of
             Censor
             ,
             and
             gone
             Embassador
             over
             
               Egypt
               ,
               Syria
               ,
               Asia
               ,
               Greece
               ,
            
             you
             shall
             be
             again
             ,
             tho
             absent
             ,
             chosen
             Consul
             ,
             finish
             a
             long
             War
             ,
             and
             destroy
             Numantia
             .
             But
             when
             in
             your
             triumphal
             Chariot
             you
             shall
             be
             carried
             up
             to
             the
             Capitol
             ,
             you
             'll
             find
             the
             State
             in
             Confusion
             by
             the
             seditious
             management
             of
             my
             Nephew
             Tiberius
             .
             And
             now
             Africanus
             ,
             Inheritor
             of
             my
             Name
             and
             Virtue
             ,
             you
             must
             stand
             by
             your
             Country
             with
             all
             your
             Wisdom
             and
             Courage
             :
             and
             doubtful
             at
             this
             juncture
             will
             your
             own
             Fate
             seem
             ;
             for
             ,
             when
             your
             
             Age
             hath
             measur'd
             eight
             times
             seven
             annual
             courses
             of
             the
             Sun
             (
             both
             which
             numbers
             are
             full
             and
             mysterious
             )
             a
             momentous
             critical
             Period
             to
             you
             ,
             the
             Eyes
             of
             the
             Senate
             ,
             and
             all
             good
             Men
             of
             our
             Confederates
             ,
             and
             all
             that
             own
             the
             Latin
             Name
             will
             be
             set
             on
             you
             alone
             ,
             their
             Hearts
             all
             turn'd
             towards
             you
             ;
             you
             are
             the
             Man
             on
             whom
             the
             Safety
             of
             the
             City
             then
             relies
             ,
             and
             you
             being
             Dictator
             (
             if
             so
             be
             you
             luckily
             escape
             the
             Treachery
             of
             your
             impious
             Kinsmen
             )
             shall
             preserve
             and
             settle
             it
             safe
             .
             Here
             Laelius
             and
             the
             rest
             surpriz'd
             ,
             show'd
             their
             Concern
             ;
             but
             Scipio
             gently
             smiling
             said
             ,
             Let
             me
             dream
             on
             ,
             and
             all
             will
             be
             well
             ;
             listen
             then
             to
             what
             follows
             .
             
               That
               you
            
             ,
             Africanus
             ,
             
               may
               be
               more
               vigorous
               in
               defence
               of
               the
               Government
               ,
               know
               of
               a
               certain
               ,
               that
               for
               all
               them
               ,
               who
               have
               sav'd
               their
               Country
               from
               ruin
               ,
               signally
               serv'd
               its
               Interests
               ,
               amplified
               and
               better'd
               the
               condition
               thereof
               ,
               there
               is
               a
               determinate
               Seat
               in
               Heaven
               allotted
               ,
               where
               they
               shall
               enjoy
               an
               everlasting
               Age
               of
               Bliss
               .
            
          
        
         
           Without
           going
           any
           farther
           ,
           I
           can't
           but
           conclude
           ,
           that
           this
           waking
           Dream
           of
           Tully
           under
           the
           Person
           of
           Scipio
           ,
           speaks
           the
           sense
           which
           Tully
           had
           of
           a
           future
           State
           ,
           as
           plainly
           as
           it
           shows
           his
           Wit
           and
           Judgment
           .
           It
           is
           to
           me
           an
           amazement
           ,
           that
           any
           Men
           should
           think
           ,
           as
           I
           am
           told
           some
           do
           ,
           that
           Tully
           is
           in
           jest
           here
           ,
           and
           devis'd
           this
           ingenious
           Dream
           ,
           not
           to
           give
           the
           Romans
           a
           true
           account
           of
           the
           real
           sense
           of
           his
           Mind
           ,
           but
           only
           to
           cozen
           them
           into
           a
           Zeal
           for
           their
           Country
           ,
           whenever
           it
           should
           be
           dangerous
           to
           appear
           in
           defence
           of
           its
           Interests
           ;
           into
           a
           love
           of
           Justice
           ,
           and
           moral
           Honesty
           ,
           when
           the
           Practice
           was
           like
           to
           be
           detrimental
           to
           a
           Man's
           Affairs
           in
           the
           World.
           Indeed
           this
           great
           Man
           had
           not
           the
           very
           same
           sense
           of
           a
           future
           State
           ,
           with
           respect
           to
           all
           Circumstances
           ,
           as
           perhaps
           the
           Jews
           of
           old
           had
           ,
           or
           some
           Christians
           
           since
           his
           time
           :
           tho
           by
           the
           way
           ,
           it
           is
           not
           very
           plain
           in
           the
           Old
           Testament
           ,
           that
           the
           Jews
           had
           any
           notion
           at
           all
           of
           a
           future
           State
           ;
           I
           deny
           not
           but
           that
           they
           did
           believe
           it
           ,
           for
           they
           might
           gather
           it
           from
           the
           same
           Principles
           of
           Reason
           which
           we
           do
           :
           but
           it
           does
           not
           appear
           to
           me
           in
           those
           Books
           ,
           that
           their
           Prophets
           plainly
           taught
           it
           them
           .
           The
           most
           learned
           among
           Christian
           Doctors
           freely
           grant
           that
           the
           Promises
           and
           Threatnings
           in
           the
           Old
           Testament
           look
           not
           beyond
           this
           Life
           ,
           tho
           (
           they
           say
           )
           relatively
           consider'd
           ,
           they
           denote
           more
           ,
           and
           serve
           as
           Types
           of
           Gospel-Revelations
           .
           As
           for
           some
           Christians
           ,
           they
           have
           drawn
           a
           Scheme
           of
           future
           State
           ,
           not
           only
           without
           ,
           but
           directly
           contrary
           to
           the
           lines
           of
           the
           Gospel
           :
           What
           the
           Gospel
           says
           of
           this
           matter
           ,
           if
           rightly
           understood
           ,
           is
           not
           contrary
           to
           Reason
           :
           But
           Tully
           had
           not
           that
           Light
           ,
           yet
           his
           Reason
           led
           him
           to
           the
           knowledg
           of
           a
           future
           State
           ,
           wherein
           good
           and
           bad
           Men
           meet
           with
           duly
           proportion'd
           Fruits
           of
           their
           good
           and
           bad
           way
           of
           living
           ,
           tho
           he
           incumbers
           the
           Notion
           with
           Philosophical
           Fables
           .
           But
           if
           it
           could
           be
           made
           out
           that
           Tully
           did
           not
           believe
           this
           Notion
           ,
           which
           in
           his
           Dream
           he
           makes
           an
           Argument
           for
           the
           most
           difficult
           Virtue
           ,
           viz.
           that
           of
           serving
           one's
           Country
           in
           a
           time
           of
           imminent
           danger
           ;
           yet
           thus
           much
           I
           shall
           incontestably
           gain
           ,
           viz.
           that
           in
           
           Tully's
           opinion
           there
           was
           no
           Argument
           but
           this
           of
           force
           to
           perswade
           Men
           in
           that
           case
           :
           And
           then
           he
           is
           with
           me
           thus
           far
           ,
           that
           a
           general
           reception
           of
           this
           Notion
           is
           necessary
           for
           the
           tolerable
           well-being
           of
           Society
           .
        
         
           But
           I
           will
           not
           yet
           dismiss
           this
           fictitious
           Dream
           ,
           dream'd
           by
           a
           wise
           Man
           ,
           when
           his
           Eyes
           were
           open
           ,
           his
           Mind
           present
           with
           it self
           ,
           studious
           and
           serious
           ;
           it
           may
           be
           worth
           our
           while
           to
           translate
           a
           little
           of
           
           Macrobius's
           elegant
           Exposition
           upon
           it
           .
           
             Between
             the
             Books
             of
             Plato
             and
             Tully
             concerning
             Government
             ,
             this
             difference
             appears
             at
             first
             sight
             :
             Plato
             
             describes
             that
             Form
             which
             was
             most
             necessary
             for
             the
             Ends
             of
             Government
             ;
             Tully
             that
             which
             was
             antiently
             instituted
             among
             the
             
               Romans
               .
               Plato
            
             ,
             by
             means
             of
             a
             quick
             and
             piercing
             Genius
             ,
             seeing
             thro
             the
             nature
             and
             reason
             of
             things
             ,
             perceiv'd
             that
             all
             his
             Discourse
             concerning
             Government
             was
             to
             no
             purpose
             ,
             unless
             the
             Minds
             of
             Men
             were
             possess'd
             with
             a
             love
             of
             Virtue
             ;
             without
             which
             ,
             not
             only
             a
             great
             Commonwealth
             ,
             but
             every
             lesser
             Society
             ,
             and
             indeed
             every
             private
             House
             is
             obnoxious
             to
             the
             most
             destructive
             Disorders
             .
             To
             possess
             Men
             with
             the
             love
             of
             Virtue
             ,
             so
             necessary
             to
             the
             well-being
             of
             all
             Societies
             in
             general
             ,
             he
             saw
             that
             nothing
             would
             conduce
             so
             much
             ,
             as
             the
             making
             it
             appear
             that
             the
             advantages
             of
             Virtue
             were
             not
             terminated
             with
             the
             short
             Life
             of
             Man
             :
             this
             prompted
             him
             to
             essay
             the
             proof
             of
             the
             Immortality
             of
             the
             Soul.
             Having
             prov'd
             that
          
           (
           by
           such
           Arguments
           as
           in
           those
           days
           went
           for
           Apodictic
           )
           
             he
             look'd
             upon
             it
             as
             a
             necessary
             Consequence
             ,
             to
             assign
             to
             Souls
             ,
             freed
             from
             the
             Prison
             of
             the
             Body
             ,
             divers
             Habitations
             ,
             with
             respect
             to
             their
             good
             or
             ill
             deserving
             ,
             in
             the
             future
             State
             :
             this
             he
             has
             done
             in
             his
             Phaedo
             ,
             and
             in
             his
             Gorgias
             ,
             sweetning
             his
             graver
             Morals
             with
             the
             pleasantry
             of
             the
             wise
             Socrates
             ;
             but
             this
             he
             has
             done
             more
             especially
             in
             those
             Volumes
             in
             which
             he
             form'd
             his
             Scheme
             of
             a
             Commonwealth
             :
             and
             this
             order
             and
             method
             ,
             so
             wisely
             design'd
             by
             Plato
             ,
          
           Tully
           with
           no
           less
           Judgment
           has
           imitated
           .
           To
           this
           purpose
           Macrobius
           in
           his
           first
           Chapter
           .
           The
           Title
           of
           the
           fourth
           is
           ,
           What
           may
           be
           the
           purpose
           and
           scope
           of
           this
           Dream
           ,
           where
           he
           speaks
           thus
           :
           
             Towards
             the
             end
             of
             the
             sixth
             Book
             ,
             when
             Laelius
             wonder'd
             that
             no
             Statues
             were
             erected
             to
             
               Scipio
               Nasica
            
             ,
             as
             a
             Reward
             of
             his
             publick
             Service
             in
             slaying
             one
             of
             the
             seditious
             
               Gracchi
               ;
               Scipio
            
             replied
             ,
             
             Tho
             the
             Consciousness
             of
             their
             worthy
             Deeds
             be
             the
             highest
             Reward
             of
             Virtue
             ,
             yet
             that
             divine
             Virtue
          
           
             (
             viz.
          
           of
           slaying
           
             Tiberius
             Gracchus
          
           ,
           who
           troubled
           the
           Peace
           of
           the
           State
           ,
           and
           affected
           Tyrannick
           Power
           )
           
             covets
             no
             erected
             Statues
             ,
             nor
             Triumphs
             with
             fading
             Lawrel
             crown'd
             ,
             but
             some
             more
             stable
             and
             flourishing
             Rewards
             .
             Laelius
             asks
             ,
             What
             are
             those
             ?
             Scipio
             replies
             ,
             Suffer
             me
             to
             pursue
             what
             I
             have
             to
             say
             farther
             ,
             and
             so
             falls
             into
             the
             Story
             of
             his
             Dream
             ,
             showing
             that
             those
             were
             more
             stable
             ,
             and
             flourishing
             Rewards
             which
             were
             laid
             up
             in
             Heaven
             for
             the
             Defenders
             of
             their
             Country
             ;
             as
             appears
             from
             these
             words
             ,
             
               Quo
               sis
               ,
               Africane
               ,
               alaerior
               ,
            
             &c.
             
             
               That
               you
            
             ,
             Africanus
             ,
             
               may
               be
               more
               vigorous
               in
               defence
               of
               the
               Government
               ,
               know
               of
               a
               certain
               ,
               that
               for
               all
               them
               who
               have
               sav'd
               their
               Country
               from
               ruin
               ,
               signally
               serv'd
               its
               Interests
               ,
               amplified
               and
               better'd
               the
               condition
               thereof
               ,
               there
               is
               a
               determinate
               Seat
               in
               Heaven
               allotted
               ,
               where
               they
               shall
               enjoy
               an
               everlasting
               Age
               of
               Bliss
               .
            
             And
             a
             little
             after
             ,
             declaring
             what
             sort
             of
             Seat
             that
             was
             ,
             he
             says
             :
             
               And
               so
            
             ,
             Scipio
             ,
             
               after
               the
               example
               of
               your
               Grandfather
               ,
               and
               of
               me
               who
               begat
               you
               ,
               live
               justly
               and
               piously
               .
               It
               is
               a
               piece
               of
               Justice
               and
               Piety
               to
               be
               useful
               to
               Parents
               and
               Relations
               :
               but
               to
               be
               useful
               to
               one's
               Country
               ,
               that
               's
               the
               greatest
               Justice
               and
               Piety
               ,
               that
               's
               the
               way
               to
               Heaven
               ,
               and
               the
               company
               of
               those
               Worthies
               who
               have
               finish'd
               their
               course
               ,
               and
               now
               inhabit
               that
               place
               which
               you
               see
               ,
            
          
           
             pointing
             to
             the
             Gallery
          
           .
        
         
           There
           is
           another
           beautiful
           place
           in
           the
           Dream
           ,
           which
           confirms
           me
           ,
           both
           that
           Tully
           did
           really
           believe
           a
           future
           State
           ,
           and
           thought
           it
           the
           only
           Argument
           for
           difficult
           Virtue
           .
           
             
               Igitur
               altè
               spectare
               si
               voles
            
             ,
             &c.
             Therefore
             if
             you
             will
             lift
             up
             your
             Eyes
             and
             Thoughts
             towards
             this
             eternal
             Seat
             ,
             seek
             not
             the
             Applause
             of
             the
             Vulgar
             ,
             nor
             place
             all
             your
             hope
             on
             those
             Rewards
             which
             Men
             bestow
             on
             
             Men.
             You
             must
             be
             won
             by
             the
             Charms
             of
             Virtue
             alone
             ;
             as
             to
             what
             others
             talk
             of
             you
             ,
             let
             them
             look
             to
             that
             ,
             but
             talk
             of
             you
             they
             will.
             The
             Opinion
             of
             the
             World
             concerning
             us
             is
             bounded
             within
             the
             compass
             of
             these
             Countries
             which
             we
             know
             :
             no
             one's
             Fame
             can
             be
             everlasting
             ,
             it
             lessens
             by
             the
             death
             of
             succeeding
             Generations
             ,
             till
             with
             late
             Posterity
             't
             is
             buried
             .
             He
             had
             no
             sooner
             finish'd
             this
             Admonition
             ,
             but
             I
             replied
             :
             Well
             Africanus
             !
             if
             Heaven
             is
             open
             to
             those
             who
             deserve
             well
             of
             their
             Country
             ,
             I
             shall
             now
             ,
             tho
             I
             always
             trod
             in
             my
             Father's
             and
             your
             steps
             ,
             and
             never
             degenerated
             ;
             I
             shall
             now
             ,
             having
             an
             Eye
             to
             the
             Reward
             before
             me
             ,
             contend
             more
             earnestly
             to
             obtain
             it
             .
             Upon
             this
             he
             urg'd
             :
             Be
             sure
             you
             do
             so
             ,
             and
             reckon
             that
             it
             is
             not
             you
             who
             are
             mortal
             ,
             but
             only
             your
             Body
             ;
             for
             ,
             it
             is
             not
             the
             Form
             and
             Figure
             that
             appears
             ,
             which
             constitutes
             a
             Man
             what
             he
             is
             ,
             but
             it
             is
             the
             Mind
             which
             is
             the
             Man
             :
             know
             then
             that
             thou
             art
             a
             God
             ,
             at
             least
             ,
             if
             that
             be
             a
             God
             which
             lives
             ,
             and
             has
             sense
             ,
             which
             remembers
             ,
             and
             takes
             care
             of
             things
             to
             come
             ,
             which
             rules
             ,
             commands
             ,
             and
             moves
             the
             Body
             over
             which
             it
             is
             set
             ,
             as
             the
             great
             God
             moves
             ,
             commands
             and
             rules
             the
             World.
             
          
        
         
           Just
           at
           this
           period
           I
           am
           told
           ,
           that
           from
           this
           very
           Dream
           it
           may
           be
           made
           appear
           ,
           that
           Tully
           did
           not
           believe
           the
           future
           State
           :
           I
           have
           now
           read
           it
           over
           again
           and
           again
           ,
           and
           am
           amaz'd
           at
           the
           strangeness
           of
           the
           assertion
           .
           Indeed
           Tully
           says
           ,
           that
           Souls
           do
           move
           themselves
           by
           an
           interior
           motion
           of
           their
           own
           ;
           and
           thence
           he
           concludes
           that
           they
           had
           no
           beginning
           ,
           but
           ever
           did
           exist
           ,
           and
           ever
           shall
           .
           But
           then
           it
           is
           plain
           he
           holds
           ,
           that
           they
           have
           existed
           in
           another
           state
           before
           this
           ,
           and
           shall
           exist
           in
           another
           after
           this
           .
           And
           that
           the
           State
           after
           this
           ,
           was
           a
           State
           wherein
           all
           Souls
           were
           not
           like
           to
           be
           in
           the
           same
           condition
           ,
           he
           
           sufficiently
           intimates
           ,
           by
           putting
           those
           words
           into
           
           Africanus's
           Mouth
           :
           
             Hanc
             tu
             exerce
          
           ,
           &c.
           exercise
           this
           your
           immortal
           Soul
           in
           the
           best
           Works
           :
           the
           best
           are
           ,
           an
           endeavour
           to
           serve
           your
           Country
           ,
           with
           which
           your
           Soul
           is
           exercis'd
           ,
           and
           thereby
           shall
           sooner
           ascend
           to
           this
           happy
           Dwelling
           .
           I
           shall
           move
           no
           more
           words
           concerning
           
           Tully's
           Sense
           of
           this
           matter
           ,
           which
           might
           be
           farther
           confirm'd
           from
           Multitudes
           of
           Passages
           in
           his
           Works
           .
           Yet
           let
           me
           refer
           my
           Reader
           to
           what
           the
           Author
           of
           the
           
             Letter
             to
             the
             Deist
             ,
             p.
          
           105.
           has
           taken
           notice
           of
           as
           quoted
           by
           my
           Lord
           Herbert
           of
           Cherbury
           ,
           in
           his
           Treatise
           
             de
             Religione
             Gentilium
          
           .
        
         
           I
           mean
           now
           to
           cast
           my
           Eye
           on
           those
           places
           in
           Tully
           ,
           wherein
           some
           have
           told
           me
           ,
           he
           directly
           denies
           the
           future
           State.
           
        
         
           Let
           the
           Reader
           allow
           me
           to
           introduce
           the
           first
           Passage
           objected
           against
           me
           ,
           with
           a
           short
           prefatory
           Account
           of
           the
           Occasion
           and
           Subject
           of
           the
           Oration
           ,
           where
           it
           is
           to
           be
           found
           .
           Clodius
           a
           wild
           young
           noble
           Roman
           in
           love
           with
           Pompeia
           the
           Wife
           of
           Cesar
           ,
           found
           means
           to
           get
           into
           
           Cesar's
           House
           in
           Woman's
           Habit
           ,
           on
           a
           solemn
           Festival
           ,
           when
           the
           Ladies
           were
           celebrating
           a
           secret
           Service
           (
           at
           which
           Men
           were
           never
           present
           )
           to
           the
           Goddess
           Ceres
           .
           He
           carried
           his
           Disguise
           so
           aukwardly
           ,
           that
           it
           was
           discover'd
           :
           the
           Story
           taking
           air
           ,
           he
           was
           accus'd
           by
           one
           of
           the
           Tribunes
           for
           profaning
           the
           Lady's
           Religion
           .
           He
           pleaded
           for
           himself
           ,
           that
           he
           was
           absent
           from
           Rome
           on
           the
           Day
           the
           Fact
           was
           charg'd
           :
           Tully
           strengthened
           the
           Evidence
           against
           him
           ,
           deposing
           that
           on
           that
           very
           day
           Clodius
           had
           bin
           at
           his
           House
           .
           This
           notwithstanding
           ,
           Clodius
           ,
           bribing
           his
           Judges
           ,
           was
           acquitted
           ,
           but
           never
           forgave
           Cicero
           his
           Deposition
           .
           By
           the
           same
           means
           he
           gain'd
           his
           Absolution
           ,
           he
           soon
           after
           procur'd
           himself
           to
           be
           chose
           Tribune
           ,
           and
           by
           the
           help
           of
           the
           Consuls
           Gabinius
           and
           Piso
           ,
           he
           perswaded
           the
           
           People
           to
           banish
           Cicero
           ,
           then
           demolish'd
           his
           Country
           seats
           ,
           burn'd
           his
           House
           in
           the
           City
           ,
           and
           on
           the
           ground
           built
           a
           Temple
           to
           Liberty
           .
           But
           Clodius
           his
           insolence
           increasing
           ,
           Pompey
           found
           it
           his
           Interest
           to
           have
           Cicero
           recall'd
           ;
           the
           People
           unanimously
           voted
           it
           ,
           and
           order'd
           his
           Houses
           to
           be
           rebuilt
           at
           the
           common
           Charge
           .
           When
           Clodius
           could
           not
           stem
           this
           Tide
           by
           bold
           force
           ,
           he
           labour'd
           to
           give
           his
           prevailing
           Adversary
           what
           trouble
           he
           could
           under
           the
           colour
           of
           Religion
           ;
           it
           was
           impossible
           ,
           he
           pleaded
           ,
           for
           Cicero
           to
           be
           reinstated
           in
           his
           City
           Dwelling
           ,
           because
           on
           the
           very
           ground
           ,
           on
           which
           the
           same
           stood
           ,
           a
           Temple
           had
           bin
           built
           to
           Liberty
           .
           Cicero
           pleads
           his
           right
           ,
           and
           overthrows
           the
           cheating
           Pretence
           of
           Religion
           ,
           in
           his
           Oration
           
             pro
             domo
             sua
             ad
             Pontifices
          
           .
           He
           lays
           open
           the
           Craft
           of
           the
           Ministers
           of
           Religion
           ,
           and
           exposes
           Clodius
           farther
           ,
           in
           his
           Oration
           
             de
             Haruspicum
             Responsis
          
           ;
           and
           there
           having
           recounted
           the
           many
           Villanies
           ,
           and
           odious
           Lewdness
           of
           his
           Adversary
           ,
           he
           proves
           him
           to
           be
           miserable
           ,
           tho
           his
           corrupt
           Judges
           had
           absolv'd
           him
           :
           for
           he
           stood
           condemn'd
           in
           his
           own
           Mind
           ,
           and
           in
           the
           opinion
           of
           all
           good
           Men
           ,
           the
           Consciousness
           of
           which
           was
           the
           most
           severe
           of
           Punishments
           .
           He
           flourishes
           upon
           this
           Topick
           thus
           :
           
             Tu
             cùm
             furiales
             in
             concionibus
             voces
             mittis
             ,
             cùm
             domos
             Civium
             evertis
             ,
             cùm
             lapidibus
             optimos
             viros
             foro
             pellis
             ,
             cùm
             ardentes
             faces
             in
             vicinorum
             tecta
             jactas
             ,
             cùm
             aedes
             sacras
             inflammas
             ,
             cùm
             servos
             concitas
             ,
             cùm
             sacra
             ludosque
             conturbas
             ,
             cùm
             uxorem
             sororemque
             non
             discernis
             ;
             cùm
             quod
             ineas
             cubile
             non
             sentis
             ;
             cùm
             baccharis
             ,
             cùm
             furis
             ,
             tum
             das
             eas
             poenas
             ,
             quae
             sunt
             solae
             hominum
             sceleri
             a
             Diis
             immortalibus
             constitutae
             .
             When
             you
             harangue
             the
             People
             with
             malicious
             Eloquence
             ,
             when
             you
             demolish
             the
             Houses
             of
             Citizens
             ,
             when
             with
             Stones
             you
             pelt
             and
             drive
             the
             most
             worthy
             Senators
             from
             the
          
           Forum
           ,
           
             when
             set
             fire
             to
             common
             Dwellings
             ,
             and
             sacred
             Temples
             ;
             when
             you
             stir
             up
             Slaves
             to
             Sedition
             ,
             and
             disturb
             the
             Celebration
          
           
           
             of
             religious
             Ordinances
             ;
             when
             you
             know
             no
             difference
             between
             your
             Wife
             and
             your
             Sister
             ,
             and
             matter
             not
             whose
             Bed
             you
             defile
             ;
             when
             you
             lewdly
             revel
             ,
             and
             outragiously
             debosh
             ,
             then
             you
             suffer
             those
             Pains
             ,
             which
             are
             the
             only
             that
             the
             Gods
             have
             ordain'd
             to
             punish
             the
             Wickedness
             of
             Men.
          
           Now
           this
           is
           one
           of
           the
           places
           represented
           to
           me
           ,
           as
           a
           plain
           Declaration
           of
           
           Tully's
           Opinion
           against
           a
           future
           State
           ;
           and
           the
           Representer
           is
           in
           doubt
           whether
           he
           shall
           look
           upon
           me
           as
           dull
           of
           understanding
           ,
           because
           I
           do
           not
           conceive
           it
           to
           be
           so
           ,
           or
           obstinate
           for
           not
           acknowledging
           it
           .
           Well!
           I
           cannot
           help
           what
           any
           Man
           thinks
           of
           me
           :
           nay
           ,
           tho
           I
           am
           really
           desirous
           to
           be
           well
           thought
           of
           ,
           and
           would
           give
           something
           for
           the
           Representer's
           good
           word
           ;
           yet
           in
           this
           case
           I
           cannot
           think
           ,
           as
           he
           would
           have
           me
           ,
           because
           in
           truth
           the
           matter
           appears
           otherwise
           to
           me
           than
           it
           does
           to
           him
           .
           I
           am
           indeed
           convinc'd
           from
           this
           place
           ,
           that
           Tully
           believ'd
           none
           of
           the
           Snakes
           and
           burning
           Torches
           of
           the
           infernal
           Furies
           ,
           so
           much
           talk'd
           of
           by
           the
           Poets
           ;
           none
           of
           the
           material
           Fire
           ,
           scorching
           Flame
           ,
           and
           stifling
           Smoke
           ,
           which
           some
           of
           the
           more
           ignorant
           Christians
           take
           into
           their
           Description
           of
           Hell
           :
           but
           as
           I
           conceive
           ,
           he
           might
           for
           all
           that
           he
           has
           here
           said
           ,
           really
           believe
           a
           future
           State
           ,
           where
           the
           Punishment
           of
           evil
           deeds
           shall
           be
           the
           same
           in
           substance
           ,
           tho
           not
           in
           degree
           ,
           as
           it
           is
           here
           .
           
           Tully's
           business
           in
           this
           Oration
           was
           to
           paint
           out
           Clodius
           in
           his
           true
           Colours
           ,
           to
           let
           People
           see
           into
           the
           hands
           of
           what
           an
           ill
           Man
           they
           had
           giv'n
           the
           Power
           of
           a
           Tribune
           ,
           to
           let
           his
           Judges
           see
           what
           a
           guilty
           wretch
           they
           had
           absolv'd
           ;
           to
           convince
           his
           whole
           Audience
           ,
           that
           a
           Villain
           absolv'd
           by
           corrupt
           Judges
           could
           not
           yet
           but
           be
           miserable
           ,
           thro
           the
           irregularity
           of
           his
           Passions
           and
           Affections
           ,
           and
           the
           consciousness
           of
           his
           Misdeeds
           :
           pursuant
           to
           this
           purpose
           it
           was
           proper
           for
           him
           to
           distinguish
           between
           the
           Punishments
           exacted
           by
           Men
           ,
           
           which
           were
           sometimes
           bought
           off
           ,
           and
           those
           inflicted
           by
           the
           Gods
           ,
           which
           were
           never
           to
           be
           avoided
           ;
           the
           one
           reaching
           Body
           and
           Goods
           ,
           the
           other
           the
           Mind
           .
           The
           Gods
           interpose
           not
           in
           what
           concerns
           the
           former
           ,
           their
           Inflictions
           are
           laid
           on
           the
           Mind
           .
        
         
           Self-consciousness
           and
           Reflection
           are
           the
           Ministers
           of
           their
           Vengeance
           ,
           they
           make
           use
           of
           no
           other
           to
           punish
           Wickedness
           .
           This
           is
           all
           that
           Tully
           says
           ;
           and
           many
           good
           Men
           ,
           as
           well
           Christians
           as
           Deists
           ,
           who
           believe
           the
           future
           State
           ,
           will
           say
           upon
           the
           matter
           the
           same
           thing
           .
           But
           tho
           according
           to
           Tully
           the
           Gods
           have
           ordain'd
           only
           Self-consciousness
           and
           Reflection
           to
           punish
           Wickedness
           in
           this
           Life
           ;
           may
           they
           not
           have
           ordain'd
           this
           also
           ,
           tho
           this
           only
           ,
           to
           punish
           it
           hereafter
           ?
           I
           say
           not
           everlastingly
           ,
           for
           Tully
           had
           other
           Notions
           of
           the
           Gods
           than
           that
           comes
           to
           ;
           but
           so
           long
           at
           least
           ,
           till
           the
           Punishment
           shall
           work
           a
           change
           of
           Mind
           in
           the
           Sufferer
           ,
           and
           then
           the
           Punishment
           cannot
           but
           cease
           .
           I
           interest
           not
           my self
           in
           the
           case
           ,
           but
           take
           it
           for
           granted
           that
           Tully
           could
           not
           make
           the
           Gods
           Authors
           of
           no
           Punishments
           ,
           but
           what
           were
           design'd
           for
           the
           amendment
           of
           the
           Sufferer
           ,
           and
           the
           instruction
           of
           the
           Beholder
           .
        
         
           But
           farther
           ,
           Tully
           was
           a
           Man
           that
           knew
           how
           to
           praise
           and
           dispraise
           ,
           none
           better
           ;
           when
           he
           pleads
           for
           Archias
           the
           Poet
           ,
           Ligarius
           ,
           or
           Milo
           ,
           his
           Decorations
           have
           all
           the
           Life
           and
           Force
           that
           Wit
           and
           Friendship
           can
           give
           them
           ;
           and
           when
           he
           accuses
           Catiline
           or
           
             Clodius
             ,
             Piso
          
           and
           Gabinius
           ,
           his
           Accusations
           have
           all
           the
           Weight
           and
           bitter
           Vehemence
           that
           Wit
           and
           Anger
           can
           give
           them
           .
           His
           Talent
           was
           to
           move
           the
           Affections
           of
           his
           Hearers
           ,
           in
           order
           to
           which
           he
           did
           not
           so
           much
           consider
           what
           was
           nicely
           true
           ,
           as
           what
           was
           proper
           to
           be
           said
           for
           the
           end
           he
           aim'd
           at
           .
           Now
           if
           he
           had
           not
           believ'd
           a
           word
           of
           a
           future
           State
           ,
           he
           would
           not
           yet
           in
           this
           Oration
           have
           denied
           it
           ,
           because
           
           it
           was
           improper
           ,
           and
           very
           contrary
           to
           the
           end
           which
           he
           aim'd
           at
           to
           do
           so
           .
           When
           the
           Orator
           with
           flowing
           merciless
           Eloquence
           was
           exaggerating
           the
           Torments
           which
           Clodius
           could
           not
           but
           suffer
           ,
           tho
           his
           Judges
           had
           absolv'd
           him
           ,
           through
           his
           sense
           of
           the
           Odium
           which
           he
           had
           incurr'd
           from
           all
           true
           Lovers
           of
           their
           Country
           ,
           and
           conscious
           Reflection
           on
           his
           Demerits
           ;
           was
           it
           not
           ,
           I
           appeal
           to
           the
           Reader
           ,
           was
           it
           not
           very
           improper
           for
           him
           to
           tell
           his
           Auditors
           that
           the
           vile
           Man
           would
           be
           tormented
           by
           his
           evil
           Conscience
           while
           he
           liv'd
           ,
           and
           no
           longer
           ?
           Could
           Tully
           be
           so
           weak
           ,
           when
           he
           labour'd
           to
           perswade
           the
           Citizens
           that
           Clodius
           was
           very
           miserable
           ,
           tho
           not
           condemn'd
           and
           punish'd
           according
           to
           the
           Laws
           of
           his
           Country
           ,
           as
           to
           profess
           that
           after
           a
           little
           while
           he
           must
           pass
           into
           the
           same
           State
           of
           eternal
           Forgetfulness
           ,
           as
           the
           worthiest
           Senator
           of
           'em
           all
           ?
           They
           must
           have
           a
           mean
           Conceit
           of
           the
           Orator
           that
           put
           this
           upon
           him
           ;
           but
           however
           ,
           I
           am
           sure
           his
           words
           will
           not
           bear
           it
           .
        
         
           Yet
           one
           Remark
           farther
           :
           Tully
           was
           not
           like
           to
           deny
           the
           future
           State
           in
           his
           Invective
           against
           Clodius
           ,
           because
           whatever
           his
           Rhetorick
           might
           be
           able
           to
           perswade
           the
           People
           ,
           that
           Clodius
           suffer'd
           by
           his
           consciousness
           of
           his
           Villanies
           ,
           yet
           it
           did
           not
           appear
           that
           Clodius
           had
           suffer'd
           more
           vexation
           of
           Spirit
           than
           Tully
           who
           declaim'd
           against
           him
           .
           Tully
           was
           witness
           against
           Clodius
           in
           the
           matter
           of
           his
           trespass
           on
           the
           Lady's
           Religion
           ,
           mov'd
           to
           do
           it
           by
           his
           imperious
           Wife
           Terentia
           ,
           who
           hated
           Clodius
           ,
           because
           her
           Husband
           was
           to
           have
           married
           his
           Sister
           :
           hence
           began
           the
           difference
           between
           them
           ,
           for
           before
           they
           had
           bin
           Friends
           .
           By
           Bribery
           and
           popular
           Arts
           Clodius
           became
           a
           Tribune
           ;
           Cicero
           fear'd
           his
           Power
           ,
           was
           cheated
           by
           his
           seeming
           Reconciliation
           ,
           forsook
           his
           advantage
           of
           commanding
           under
           Cesar
           ,
           meanly
           sollicited
           his
           own
           Cause
           in
           mourning
           Habit
           with
           long
           
           neglected
           Hair
           ,
           attended
           by
           20000
           Gentlemen
           ,
           enough
           to
           have
           defended
           him
           ,
           had
           not
           the
           Mind
           of
           their
           Leader
           bin
           full
           of
           Confusion
           and
           Fear
           .
           Clodius
           insulted
           him
           till
           he
           fled
           ,
           pursued
           him
           with
           the
           Votes
           of
           the
           People
           ,
           oppos'd
           his
           return
           with
           armed
           Force
           ,
           and
           after
           that
           boldly
           stood
           his
           ground
           ,
           till
           he
           fell
           by
           the
           hands
           of
           Milo
           ,
           a
           Tribune
           of
           as
           great
           Resolution
           as
           himself
           .
           Now
           an
           equal
           Considerer
           of
           this
           Story
           will
           be
           apt
           to
           suspect
           that
           the
           honest
           Man
           had
           more
           trouble
           and
           vexation
           of
           Spirit
           ,
           during
           the
           Contention
           ,
           than
           the
           violent
           ,
           leud
           and
           unjust
           Tribune
           .
           Indeed
           when
           the
           stream
           was
           turn'd
           ,
           and
           the
           Favour
           of
           the
           People
           again
           came
           about
           to
           Tully
           ,
           he
           bore
           hard
           upon
           Clodius
           with
           the
           best
           Weapon
           he
           had
           ,
           his
           eloquent
           Tongue
           ;
           but
           he
           could
           not
           get
           his
           publick
           Acts
           rescinded
           ,
           even
           Cato
           oppos'd
           that
           ,
           nor
           his
           Person
           condemn'd
           ;
           this
           disturb'd
           his
           Thoughts
           ,
           and
           heated
           him
           into
           that
           satyrical
           Harangue
           which
           labours
           to
           prove
           the
           Man
           to
           be
           miserable
           ,
           tho
           he
           had
           scap'd
           his
           revenge
           .
           But
           when
           all
           is
           done
           ,
           Cicero
           that
           was
           concern'd
           to
           have
           it
           believ'd
           that
           Clodius
           was
           severely
           punish'd
           by
           his
           guilty
           Conscience
           ,
           was
           not
           so
           weak
           as
           to
           add
           ,
           he
           was
           not
           like
           to
           be
           punish'd
           by
           the
           same
           hereafter
           .
           I
           will
           add
           but
           one
           note
           by
           the
           way
           ,
           and
           I
           have
           done
           with
           my
           Reply
           to
           this
           Objection
           :
           Disorders
           and
           trouble
           of
           Mind
           are
           commonly
           consequent
           to
           those
           vile
           Deeds
           which
           Clodius
           committed
           ,
           but
           they
           are
           not
           always
           so
           ,
           nor
           does
           it
           plainly
           appear
           that
           Clodius
           suffer'd
           those
           Torments
           ;
           more
           likely
           it
           is
           ,
           that
           his
           Mind
           was
           lifted
           up
           with
           the
           thoughts
           of
           having
           pretty
           well
           weather'd
           the
           Storm
           :
           but
           if
           wicked
           Men
           are
           to
           suffer
           nothing
           after
           this
           life
           ,
           a
           great
           many
           will
           go
           off
           ,
           as
           Clodius
           did
           ,
           with
           suffering
           little
           or
           nothing
           at
           all
           .
        
         
           Another
           Passage
           objected
           against
           me
           ,
           to
           prove
           that
           Tully
           was
           an
           absolute
           Infidel
           to
           a
           future
           State
           ,
           
           is
           this
           ,
           in
           his
           Oration
           against
           
             Calpurnius
             Piso
          
           :
           I
           will
           briefly
           recite
           ,
           and
           reply
           .
        
         
           
             Me
             tamen
             fugerat
             Deorum
             immortalium
             has
             esse
             in
             impios
             &
             consceleratos
             poenas
             certissimas
             constitutas
             .
             Nolite
             enim
             putare
             ,
             P.
             C.
             ut
             in
             scena
             videtis
             homines
             consceleratos
             ,
             impulsu
             Deorum
             ,
             terreri
             furiarum
             taedis
             ardentibus
             ;
             sua
             quemque
             fraus
             ,
             suum
             facinus
             ,
             suum
             scelus
             ,
             sua
             audacia
             de
             sanitate
             ac
             mente
             deturbat
             ;
             hae
             sunt
             impiorum
             furiae
             ,
             hae
             flammae
             ,
             hae
             faces
             .
          
        
         
           I
           did
           not
           consider
           ,
           that
           these
           
             (
             speaking
             of
             the
             torments
             of
             a
             guilty
             Mind
             )
          
           were
           the
           certain
           Punishments
           awarded
           by
           the
           Gods
           against
           vile
           and
           profligate
           Men
           :
           For
           I
           would
           not
           have
           you
           think
           ,
           O
           Conscript
           Fathers
           ,
           that
           wicked
           Men
           ,
           as
           sometimes
           on
           a
           Stage
           ,
           are
           by
           the
           impulse
           of
           the
           Gods
           ,
           terrified
           with
           the
           burning
           Torches
           of
           the
           Furies
           ;
           every
           ones
           own
           Fraud
           ,
           his
           own
           Wickedness
           ,
           his
           own
           Villany
           ,
           his
           own
           desperate
           Boldness
           ,
           puts
           him
           beside
           himself
           ,
           and
           disorders
           his
           Thoughts
           ;
           these
           are
           the
           Furies
           that
           torment
           the
           wicked
           ,
           these
           the
           Flames
           ,
           and
           these
           the
           Torches
           .
        
         
           A
           very
           like
           Passage
           to
           this
           occurs
           in
           his
           Oration
           for
           Ruscius
           ;
           and
           if
           this
           had
           not
           bin
           objected
           against
           me
           ,
           I
           might
           have
           bin
           apt
           to
           have
           quoted
           it
           in
           proof
           of
           
           Tully's
           Belief
           of
           a
           future
           State
           :
           For
           Furies
           ,
           flaming
           Torches
           ,
           and
           all
           that
           ,
           were
           in
           those
           days
           part
           of
           the
           description
           of
           future
           Punishments
           .
           Now
           Tully
           here
           seems
           to
           admit
           the
           Notion
           of
           future
           Punishments
           ,
           only
           he
           corrects
           a
           popular
           Mistake
           concerning
           the
           nature
           of
           them
           .
           Furies
           and
           Flames
           are
           Metaphors
           of
           real
           Evils
           ;
           and
           Devils
           are
           no
           such
           idle
           Stories
           ,
           unless
           Fools
           and
           Knaves
           have
           the
           painting
           them
           .
           They
           now
           range
           up
           and
           down
           the
           World
           (
           for
           ours
           is
           not
           the
           Age
           in
           which
           any
           of
           them
           are
           to
           be
           chain'd
           up
           )
           seeking
           whom
           they
           may
           devour
           .
           There
           's
           the
           Devil
           of
           Pride
           ,
           the
           Devil
           of
           Cruelty
           ,
           the
           Devil
           of
           Bigotry
           ,
           and
           that
           grand
           Devil
           the
           Father
           of
           these
           ,
           the
           Devil
           of
           ill
           
           nature
           ,
           Noon-day
           Devils
           most
           an
           end
           ,
           so
           far
           are
           they
           from
           flying
           when
           the
           early
           Dawn
           breaks
           :
           but
           there
           's
           the
           Devil
           of
           Envy
           ,
           the
           Devil
           of
           Treachery
           ,
           the
           Devil
           of
           Fraud
           ,
           and
           the
           Devil
           of
           Lust
           ,
           sneeking
           Devils
           ,
           that
           choose
           rather
           to
           walk
           in
           Darkness
           ;
           Legion
           may
           well
           be
           their
           common
           name
           ,
           for
           there
           's
           no
           counting
           their
           number
           ;
           and
           vast
           havock
           do
           they
           make
           ,
           both
           in
           Church
           and
           State
           ,
           perhaps
           they
           know
           not
           that
           distinction
           ;
           but
           't
           is
           certain
           they
           never
           mind
           it
           :
           nay
           they
           pursue
           all
           vile
           Wretches
           into
           the
           other
           World
           also
           ,
           such
           is
           their
           implacable
           Malice
           ;
           and
           all
           they
           who
           carry
           irregular
           Passion
           ,
           and
           base
           Affections
           with
           them
           out
           of
           this
           life
           ,
           carry
           these
           Devils
           with
           them
           into
           the
           next
           ;
           and
           till
           they
           recover
           an
           honest
           mind
           ,
           by
           them
           they
           are
           like
           to
           be
           tormented
           .
           I
           know
           nothing
           that
           Tully
           has
           advanc'd
           against
           these
           Notions
           ,
           but
           I
           am
           much
           mistaken
           if
           right
           Reason
           does
           not
           favour
           them
           :
           Yes
           ,
           and
           Revelation
           also
           ;
           else
           what
           mean
           those
           words
           of
           the
           Apostle
           St.
           
             James
             ,
             God
             tempts
             no
             Man
             ,
             but
             every
             Man
             is
             tempted
             ,
             when
             he
             is
             drawn
             away
             of
             his
             own
             Heart's
             Lust
             and
             entic'd
             .
          
           All
           Temptations
           come
           from
           some
           Devil
           or
           other
           ,
           who
           takes
           up
           his
           seat
           in
           the
           Heart
           of
           a
           vile
           Man
           ;
           but
           whatever
           Devils
           there
           are
           in
           the
           Heart
           ,
           this
           is
           a
           Comfort
           ,
           it
           is
           possible
           they
           may
           be
           exorcis'd
           ,
           sometimes
           by
           the
           rational
           Discourses
           of
           a
           virtuous
           Monitor
           ,
           sometimes
           by
           the
           woful
           experience
           of
           the
           possess'd
           ;
           and
           he
           must
           have
           a
           very
           unreasonable
           Prejudice
           against
           Scripture
           ,
           that
           thinks
           none
           of
           them
           can
           be
           ejected
           nor
           by
           Prayer
           ,
           nor
           by
           Fasting
           .
        
         
           Tully
           somewhere
           has
           these
           words
           ,
           
             
               Qui
               requirunt
               ,
               quid
               quaque
               de
               re
               ipsi
               sentiamus
               ,
               curiosius
               id
               faciunt
               ,
               quam
               necesse
               est
               .
            
             They
             who
             search
             what
             is
             our
             particular
             Opinion
             about
             every
             thing
             are
             more
             curious
             than
             is
             necessary
             .
          
           He
           means
           ,
           I
           suppose
           ,
           that
           in
           many
           Points
           his
           particular
           Sentiments
           
           are
           not
           easy
           to
           be
           discover'd
           ;
           but
           if
           they
           be
           harder
           to
           be
           discover'd
           in
           one
           place
           than
           another
           ,
           I
           take
           them
           to
           be
           so
           in
           his
           Orations
           ,
           for
           there
           he
           ever
           exerts
           all
           the
           mighty
           Powers
           of
           his
           commanding
           Eloquence
           ,
           and
           says
           all
           that
           can
           be
           said
           to
           serve
           his
           Friend
           and
           plague
           his
           Enemy
           ,
           without
           tying
           himself
           up
           to
           the
           strict
           Rules
           of
           Truth
           ,
           or
           keeping
           an
           exact
           constant
           agreement
           with
           his
           own
           Philosophical
           Notions
           .
           He
           was
           of
           the
           mind
           as
           the
           well-spoken
           Men
           of
           his
           Profession
           still
           are
           ,
           viz.
           that
           the
           Cause
           ,
           whose
           Patronage
           they
           undertake
           ,
           ought
           not
           to
           suffer
           for
           want
           of
           speaking
           up
           for
           it
           :
           But
           in
           his
           Divine
           (
           I
           had
           almost
           said
           inspir'd
           )
           Books
           of
           Offices
           (
           they
           are
           inspir'd
           with
           a
           Spirit
           of
           Honesty
           and
           Goodness
           ,
           with
           a
           Spirit
           of
           Wisdom
           and
           Truth
           )
           in
           those
           Books
           wrote
           when
           Civil
           Broils
           had
           thrust
           him
           out
           of
           all
           publick
           Business
           ;
           in
           his
           Discourses
           concerning
           the
           nature
           of
           the
           Gods
           ,
           and
           in
           his
           Tusculan
           Questions
           ;
           in
           these
           Pieces
           or
           no
           where
           we
           may
           expect
           to
           find
           the
           Heart
           and
           Soul
           of
           the
           Man.
           But
           even
           in
           these
           a
           learned
           Acquaintance
           would
           bear
           me
           down
           that
           Tully
           discovers
           his
           disbelief
           of
           a
           future
           State
           :
           I
           press
           him
           to
           cite
           some
           Passage
           to
           that
           purpose
           ;
           he
           offers
           me
           these
           words
           ,
           
             Me
             verò
             delectat
             (
             animae
             credere
             immortalitatem
             )
             idque
             primùm
             ita
             esse
             velim
             ,
             deinde
             etiamsi
             non
             sit
             ,
             mihi
             tamen
             persuaderi
             velim
             .
          
           Cicero
           in
           Tuscul
           .
           Quaest
           .
           1.
           
        
         
           
             Paulo
             inferius
             .
          
           
             Feci
             mehercule
             (
             Platonis
             sc
             .
             evolvi
             librum
             de
             animâ
             )
             &
             quidem
             saepius
             ,
             sed
             nescio
             quomodo
             ,
             dum
             lego
             ,
             assentior
             cùm
             deposui
             librum
             ,
             &
             mecum
             ipse
             de
             immortalitate
             animorum
             coepi
             cogitare
             ,
             assensus
             omnis
             illa
             elabitur
             .
          
           
             It
             delighteth
             me
             
               (
               viz.
            
             to
             believe
             the
             Immortality
             of
             the
             Soul
             )
             and
             first
             I
             wish
             it
             may
             be
             true
             ,
             
             and
             then
             should
             it
             not
             be
             true
             ,
             I
             wish
             I
             may
             be
             persuaded
             that
             it
             is
             .
          
        
         
           
             A
             little
             after
             .
          
           
             I
             have
             done
             it
             often
             
               (
               i.
               e.
            
             I
             have
             often
             read
             
             Plato's
             Book
             of
             the
             Soul
             )
             but
             it
             happens
             ,
             I
             know
             not
             how
             ,
             that
             while
             I
             read
             him
             I
             assent
             to
             what
             he
             says
             ;
             but
             when
             I
             have
             laid
             the
             Book
             aside
             ,
             and
             begin
             to
             consider
             with
             my self
             concerning
             the
             Immortality
             of
             the
             Soul
             ,
             all
             that
             Assent
             vanishes
             .
          
        
         
           I
           am
           very
           glad
           of
           this
           Objection
           ,
           1.
           
           Because
           I
           take
           it
           to
           be
           as
           good
           as
           any
           he
           can
           produce
           in
           favour
           of
           this
           Assertion
           ,
           that
           Tully
           did
           not
           believe
           the
           Immortality
           of
           the
           Soul
           ,
           nor
           consequently
           a
           future
           State.
           2.
           
           Because
           (
           tho
           I
           am
           far
           from
           being
           convinc'd
           by
           it
           ,
           and
           dare
           hardly
           hope
           to
           convince
           him
           )
           the
           examining
           of
           this
           Passage
           will
           ,
           in
           my
           opinion
           ,
           utterly
           shame
           his
           Assertion
           before
           all
           impartial
           Considerers
           .
           In
           order
           to
           do
           this
           fairly
           and
           fully
           ,
           first
           ,
           I
           call
           to
           mind
           ,
           that
           I
           have
           heard
           him
           sometimes
           reprove
           the
           Ignorance
           or
           Prevarication
           of
           sundry
           Writers
           who
           quote
           for
           
           Tully's
           Sayings
           those
           words
           which
           he
           speaks
           ,
           not
           of
           himself
           ,
           but
           only
           puts
           into
           the
           mouth
           of
           a
           third
           Person
           against
           whom
           he
           disputes
           .
           Now
           I
           must
           observe
           to
           my
           Acquaintance
           ,
           that
           these
           two
           Passages
           which
           he
           has
           quoted
           ,
           as
           Testimonies
           that
           Tully
           disbeliev'd
           the
           Immortality
           of
           the
           Soul
           ,
           and
           consequently
           a
           future
           State
           ,
           are
           not
           spoken
           by
           Tully
           as
           from
           himself
           ,
           but
           are
           the
           words
           which
           he
           puts
           into
           the
           Mouth
           of
           a
           third
           Person
           against
           whom
           he
           disputes
           ,
           which
           I
           prove
           thus
           :
           Tully
           makes
           his
           way
           to
           the
           first
           of
           his
           Tusculan
           Questions
           concerning
           the
           contempt
           of
           Death
           ,
           by
           giving
           an
           account
           how
           he
           came
           to
           exercise
           himself
           in
           
           weighty
           Philosophical
           Questions
           ;
           then
           he
           tells
           his
           Friend
           Brutus
           ,
           to
           whom
           he
           writes
           ,
           that
           this
           was
           the
           method
           which
           he
           took
           ,
           
             
               Ponere
               jubebam
               de
               quo
               quis
               audire
               vellet
               ,
               &
               id
               aut
               sedens
               ,
               aut
               ambulans
               disputabam
               ,
               itaque
               dierum
               quinque
               Scholas
               ut
               Graeci
               appellant
               ,
               in
               totidem
               libros
               contuli
               ;
               fiebat
               autem
               ita
               ,
               ut
               cùm
               is
               ,
               qui
            
             audire
             
               vellet
               ,
               dixisset
               quid
               sibi
               videretur
               ,
               tum
               ego
               contradicerem
               .
            
             I
             bid
             him
             
               (
               i.
               e.
            
             the
             Person
             with
             whom
             he
             confer'd
             )
             to
             set
             down
             that
             Point
             or
             Question
             ,
             concerning
             which
             he
             would
             gladly
             hear
             ;
             and
             then
             sitting
             ,
             or
             as
             I
             walk'd
             ,
             I
             discuss'd
             the
             same
             :
             So
             the
             
             Schola's
             ,
             as
             the
             Greeks
             call
             them
             ,
             the
             Conferences
             of
             five
             days
             I
             disposed
             into
             five
             Books
             ;
             and
             thus
             were
             the
             Conferences
             manag'd
             ,
             when
             he
             that
             desir'd
             to
             hear
             the
             Question
             discuss'd
             had
             said
             what
             he
             thought
             good
             ,
             then
             I
             on
             the
             other
             side
             spake
             my
             Mind
             .
          
           From
           these
           words
           in
           the
           Preface
           to
           the
           first
           Dialogue
           ,
           it
           is
           beyond
           controversy
           plain
           ,
           that
           the
           words
           spoken
           by
           Atticus
           ,
           or
           the
           Hearer
           (
           as
           are
           those
           objected
           against
           me
           )
           represent
           not
           the
           Mind
           of
           Tully
           ,
           but
           what
           Marcus
           (
           the
           other
           fictitious
           Name
           in
           the
           Dialogue
           )
           replies
           ;
           that
           ,
           and
           that
           only
           can
           fairly
           be
           charg'd
           on
           him
           :
           which
           being
           very
           material
           ,
           I
           crave
           leave
           to
           set
           before
           the
           Reader
           some
           remarkable
           Portions
           of
           it
           .
           
             
               N.
               27.
            
             
             Vnum
             illud
             erat
             insitum
             priscis
             illis
             ,
             quos
             Cascos
             appellat
             Ennius
             ,
             esse
             in
             morte
             sensum
             ,
             neque
             excessu
             vitae
             sic
             deleri
             hominem
             ,
             ut
             funditus
             interiret
             :
             idque
             cùm
             multis
             aliis
             rebus
             ,
             tum
             è
             pontificio
             jure
             ,
             &
             ceremoniis
             sepulchrorum
             intelligi
             licet
             :
             quas
             maximis
             ingeniis
             praediti
             ,
             nec
             tanta
             cura
             coluissent
             ,
             nec
             violatas
             tam
             inexpiabili
             
             religione
             sanxissent
             ,
             nisi
             haesisset
             in
             eorum
             mentibus
             ,
             mortem
             non
             interitum
             esse
             omnia
             tollentem
             atque
             delentem
             ,
             sed
             quandam
             quasi
             migrationem
             commutationémque
             vitae
             ,
             quae
             in
             claris
             viris
             &
             foeminis
             ,
             Dux
             in
             coelum
             soleret
             esse
             :
             in
             caeteris
             humi
             retineretur
             ,
             &
             permaneret
             tamen
             .
          
        
         
           It
           was
           with
           those
           Antients
           whom
           Ennius
           calls
           Casci
           ,
           as
           a
           natural
           Sentiment
           ,
           that
           Death
           did
           not
           bereave
           a
           Man
           of
           all
           Sense
           ,
           nor
           make
           an
           utter
           end
           of
           him
           :
           which
           ,
           among
           other
           things
           ,
           appears
           from
           Pontifical
           Laws
           ,
           and
           from
           Sepulchral
           Rites
           ,
           which
           Men
           of
           the
           best
           sense
           had
           never
           so
           carefully
           observ'd
           ,
           nor
           enforc'd
           with
           so
           fatal
           Penalty
           ,
           but
           that
           it
           was
           a
           settled
           Principle
           with
           them
           ,
           
             That
             Death
             was
             not
             the
             end
             of
             all
             things
             ,
             but
             a
             certain
             removal
             as
             it
             were
             ,
             and
             change
             of
             one
             Life
             for
             another
             ,
             by
             means
             of
             which
             famous
             Men
             and
             Women
             were
             translated
             into
             Heaven
             ,
             others
             left
             below
             ,
          
           but
           still
           left
           in
           Existence
           .
        
         
           
             N.
             30.
             
             
               Firmissimum
               hoc
               afferri
               videtur
               cur
               Deos
               esse
               credamus
               ,
               quòd
               nulla
               gens
               tam
               fera
               ,
               nemo
               omnium
               tam
               sit
               immanis
               ,
               cujus
               mentem
               non
               imbuerit
               Deorum
               opinio
               .
               Multi
               de
               Diis
               prava
               sentiunt
               :
               omnes
               tamen
               esse
               vim
               &
               naturam
               divinam
               arbitrantur
               .
               Nec
               vero
               id
               collocutio
               hominum
               ,
               auc
               consensus
               efficit
               ,
               non
               institutis
               opinio
               est
               confirmata
               ,
               non
               legibus
               .
               Omni
               autem
               in
               re
               ,
               consensio
               omnium
               gentium
               lex
               Naturae
               putanda
               est
               .
            
             This
             seems
             a
             strong
             Argument
             why
             we
             should
             believe
             the
             Being
             of
             Gods
             ,
             because
             there
             is
             no
             Nation
             so
             wild
             ,
             no
             Man
             
             so
             savage
             ,
             whose
             Mind
             is
             not
             indued
             with
             an
             Opinion
             of
             Gods.
             Many
             Men
             have
             an
             unworthy
             Opinion
             of
             Gods
             ,
             but
             all
             judg
             that
             there
             is
             a
             Nature
             and
             Power
             Divine
             ;
             and
             this
             is
             not
             the
             effect
             of
             Conference
             and
             friendly
             Agreement
             ,
             it
             is
             not
             owing
             to
             Customs
             or
             Laws
             :
             but
             that
             thing
             ,
             whatever
             it
             is
             ,
             which
             has
             the
             consent
             of
             all
             Nations
             ,
             is
             to
             be
             deem'd
             a
             Law
             of
             Nature
             .
          
        
         
           
             
               N.
               31.
            
             
             Maximum
             vero
             argumentum
             est
             ,
             naturam
             ipsam
             de
             immortalitate
             animorum
             tacitam
             judicare
             ,
             quod
             omnibus
             curae
             sunt
             ,
             &
             maximè
             quidem
             ,
          
           quae
           post
           mortem
           futura
           sunt
           .
        
         
           
             But
             't
             is
             a
             very
             great
             Argument
             that
             Nature
             it self
             gives
             a
             silent
             Verdict
             for
             the
             Immortality
             of
             the
             Soul
             ,
             because
             all
             Men
             are
             concern'd
             ,
             most
             highly
             concern'd
             about
             what
             shall
             be
             hereafter
             .
          
        
         
           
             
               N.
               33.
            
             
             Nemo
             unquam
             sine
             magna
             spe
             immortalitatis
             ,
             se
             pro
             patria
             offerret
             ad
             mortem
             .
             Licuit
             esse
             otioso
             Themistocli
             ,
             licuit
             Epaminondae
             ,
             licuit
             (
             ne
             &
             vetera
             &
             externa
             quaeram
             )
             mihi
             ,
             sed
             nescio
             quomodo
             inhaeret
             in
             mentibus
             ,
             quasi
             saeculorum
             quoddam
             augurium
             futurorum
             ,
             idque
             in
             maximis
             ingeniis
             ,
             altissimisque
             animis
             ,
             &
             existit
             maximè
             ,
             &
             apparet
             facillimè
             ;
             quo
             quidem
             dempto
             ,
             quis
             tam
             esset
             amens
             qui
             semper
             in
             laboribus
             ,
          
           &
           periculis
           viveret
           ?
        
         
           
             None
             ever
             without
             a
             strong
             hope
             of
             Immortality
             ,
             would
             venture
             his
             Life
             to
             save
             his
             Country
             .
             Themistocles
             might
             have
             liv'd
             at
             
             ease
             ,
             so
             might
             Epaminondas
             ,
             and
             (
             not
             to
             hunt
             after
             old
             and
             foreign
             Examples
             )
             so
             might
             I
             my self
             ,
             but
             that
             I
             know
             now
             not
             how
             ,
             there
             is
             inherent
             in
             our
             Minds
             ,
             a
             certain
             foreboding
             of
             a
             Life
             to
             come
             ;
             and
             that
             same
             foreboding
             is
             most
             busy
             ,
             and
             does
             most
             plainly
             appear
             in
             Men
             of
             the
             best
             Wits
             ,
             and
             most
             discerning
             Minds
             ;
             which
             Notion
             being
             set
             aside
             ,
             Who
             would
             be
             so
             mad
             as
             to
             live
             in
             continual
             Labours
             and
             Dangers
             ?
          
           He
           pursues
           this
           point
           by
           taking
           notice
           what
           respect
           several
           Orders
           of
           Men
           ,
           Poets
           ,
           Mechanicks
           ,
           Philosophers
           ,
           have
           to
           this
           Notion
           ;
           and
           then
           has
           these
           words
           :
           
             Sed
             ut
             Deos
             esse
             natura
             opinamur
             ,
             qualesque
             sint
             ratione
             cognoscimus
             ;
             sic
             permanere
             animos
             arbitramur
             consensu
             nationum
             omnium
             :
             qua
             in
             sede
             maneant
             ,
             qualesque
             sint
             ratione
             discendum
             est
             ,
             cujus
             ignoratio
             finxit
             inferos
             ,
             easabque
             ;
             formidines
             ,
             quas
             tu
             contemnere
             non
             sine
             causa
             videbare
             .
          
        
         
           But
           as
           by
           nature
           we
           are
           inclin'd
           to
           think
           that
           there
           are
           Gods
           ,
           and
           by
           reason
           learn
           what
           to
           think
           of
           them
           :
           So
           by
           the
           consent
           of
           all
           Nations
           we
           are
           mov'd
           to
           believe
           that
           Souls
           remain
           after
           Death
           :
           in
           what
           place
           they
           remain
           ,
           and
           what
           nature
           they
           are
           of
           ,
           't
           is
           Reason
           must
           teach
           us
           ;
           the
           ignorance
           of
           which
           thing
           
             (
             viz.
          
           the
           nature
           of
           the
           Soul
           )
           invented
           the
           Inferi
           ,
           and
           those
           Bugbears
           ,
           which
           you
           not
           without
           cause
           seem
           to
           despise
           .
        
         
           Here
           again
           Tully
           owning
           his
           Belief
           of
           a
           future
           State
           ,
           discovers
           that
           his
           Thoughts
           concerning
           it
           were
           widely
           different
           from
           the
           Fancies
           of
           Poets
           ,
           and
           dreams
           of
           Priests
           ;
           but
           
           tho
           he
           was
           free
           from
           the
           Errors
           which
           they
           had
           introduc'd
           into
           natural
           Religion
           ,
           and
           above
           the
           imaginary
           Fears
           which
           ,
           he
           says
           ,
           were
           wont
           to
           afright
           Women
           and
           Children
           ,
           especially
           when
           a
           pale
           Ghost
           was
           brought
           on
           the
           Stage
           ,
           with
           a
           dreadful
           Verse
           of
           Homer
           in
           his
           Mouth
           ,
           whose
           hollow
           Noise
           proclaim'd
           I
           know
           not
           what
           about
           
             Fell
             Acheron
          
           ,
           gloomy
           Caves
           ,
           cragged
           impending
           Rocks
           ,
           and
           pitchy
           Darkness
           ;
           yet
           he
           is
           far
           from
           setting
           aside
           that
           great
           restraint
           of
           secret
           dishonesty
           ,
           the
           apprehension
           of
           being
           in
           a
           worse
           State
           for
           it
           hereafter
           .
           Of
           this
           we
           have
           a
           manifest
           Testimony
           in
           what
           follows
           .
           Our
           excellent
           Author
           having
           run
           over
           several
           philosophical
           Arguments
           for
           the
           Immortality
           of
           the
           Soul
           ,
           seeks
           to
           credit
           his
           Discourse
           by
           a
           very
           remarkable
           account
           of
           the
           Words
           and
           Actions
           of
           dying
           
             Socrates
             —
             His
             &
             talibus
             adductus
             Socrates
             ,
             nec
             Patronum
             quaesivit
             ad
             judicium
             Capitis
             ,
             nec
             judicibus
             supplex
             fuit
             ,
             adhibuitque
             liberam
             contumaciam
             a
             magnitudine
             animi
             duetam
             ,
             non
             a
             superbia
             :
             &
             supremo
             Vitae
             die
             de
             hoc
             ipso
             multa
             disseruit
             ;
             &
             paucis
             antè
             diebus
             ,
             cum
             facile
             possit
             educi
             ex
             custodiâ
             ,
             noluit
             :
             &
             cum
             pent
             in
             manu
             jam
             mortiferum
             illud
             teneret
             poculum
             ,
             lo●utut
             ita
             est
             ,
             ut
             non
             ad
             mortem
             trudi
             ,
             verum
             in
             eoelum
             videretur
             ascendere
             .
             Ita
             enim
             censebat
             ,
             itaque
             disseruit
             duas
             esse
             vias
             ,
             duplicesque
             cursus
             animorum
             ●
             corpore
             excedentium
             :
             nam
             qui
             se
             humanis
             vitiis
             contaminâssent
             ,
             &
             se
             totos
             libidinibus
             dedissent
             ,
             quibus
             caecati
             velut
             domesticis
             vitiis
             ,
             atque
             flagitiis
             se
             inquinâssent
             ,
             vel
             in
             Rempublicam
             violandam
             frandes
             inexpiabiles
             concepissent
             ,
             iis
             devium
             quoddam
             iter
             esse
             ,
             seclusum
             a
             Concilio
             Deorum
             :
             qui
             autem
             se
             integros
             castosque
             servassent
             ,
             quibusque
             fuisset
             minima
          
           
           
             cum
             corporibus
             contagio
             ,
             seseque
             ab
             his
             semper
             sevocâssent
             ,
             essentque
             in
             corporibus
             humanis
             vitam
             imitati
             Deorum
             ,
             his
             ad
             illos
             a
             quibus
             essent
             profecti
             reditum
             facilem
             patere
             .
          
        
         
           
             Socrates
             ,
             by
             these
             and
             the
             like
             Arguments
             perswaded
             ,
             neither
             demanded
             to
             have
             Council
             allow'd
             him
             ,
             when
             his
             Life
             was
             so
             nearly
             concern'd
             ,
             nor
             with
             humble
             deference
             courted
             the
             favour
             of
             his
             Judges
             ,
             but
             us'd
             a
             free
             and
             undaunted
             Boldness
             before
             them
             ,
             which
             proceeded
             not
             from
             Vanity
             and
             Pride
             ,
             but
             from
             the
             just
             greatness
             of
             his
             Mind
             .
             Also
             he
             discours'd
             of
             this
             very
             thing
             
               (
               viz.
            
             the
             immortality
             of
             the
             Soul
             )
             on
             the
             day
             he
             died
             .
             And
             a
             few
             days
             before
             ,
             when
             he
             might
             easily
             have
             bin
             convey'd
             out
             of
             Prison
             by
             his
             Friends
             ,
             he
             refus'd
             .
             When
             he
             was
             just
             ready
             to
             take
             the
             deadly
             Hemloc-potion
             in
             his
             hand
             ,
             it
             appear'd
             by
             his
             Discourse
             ,
             that
             he
             did
             not
             look
             upon
             himself
             as
             a
             Criminal
             going
             to
             suffer
             a
             violent
             Death
             ,
             but
             as
             a
             just
             Man
             ascending
             up
             to
             Heaven
             .
             Such
             was
             his
             Perswasion
             ,
             and
             therefore
             he
             declar'd
             that
             when
             Souls
             depart
             out
             of
             the
             Body
             ,
             there
             lay
             two
             ways
             before
             them
             ;
             they
             who
             defil'd
             themselves
             with
             Vices
             common
             to
             Men
             ,
             who
             gave
             themselves
             wholly
             up
             to
             lustful
             Passions
             and
             Affections
             ,
             by
             which
             being
             blinded
             ,
             Dishonesty
             became
             familiar
             and
             habitual
             to
             them
             ,
             or
             who
             by
             conspiring
             against
             the
             Laws
             and
             Liberties
             of
             their
             Country
             had
             contracted
             an
             inexpiable
             Guilt
             ,
             all
             of
             this
             sort
             took
             a
             by
             way
             secluded
             ,
             and
             fenc'd
             off
             from
             the
             happy
             Assembly
             of
             the
             Gods
             :
             but
             they
             whose
             
             wiser
             care
             had
             preserv'd
             themselves
             pure
             and
             virtuous
             ,
             whose
             Minds
             were
             never
             poison'd
             with
             corporeal
             Pleasures
             ,
             but
             always
             restrain'd
             their
             Affections
             from
             such
             Objects
             ,
             and
             ,
             while
             in
             the
             Body
             ,
             liv'd
             the
             Life
             of
             Gods
             ,
             all
             they
             after
             Death
             took
             the
             road
             leading
             to
             the
             good
             Gods
             whence
             they
             came
             .
          
        
         
           By
           this
           it
           plainly
           appears
           that
           Tully
           believ'd
           a
           future
           State
           ,
           such
           a
           future
           State
           in
           which
           there
           was
           a
           good
           and
           a
           bad
           ,
           that
           to
           be
           enjoy'd
           ,
           this
           to
           be
           suffer'd
           by
           Men
           ,
           according
           to
           what
           they
           do
           in
           the
           Body
           :
           so
           little
           is
           the
           difference
           between
           this
           honest
           Pagan
           Theist
           ,
           and
           a
           sober
           Christian
           ;
           and
           perhaps
           if
           things
           were
           equally
           weigh'd
           ,
           it
           might
           appear
           much
           one
           and
           the
           same
           thing
           to
           all
           the
           Purposes
           of
           Virtue
           ,
           whether
           wicked
           Men
           shall
           hereafter
           find
           a
           Hell
           to
           punish
           their
           Misdeeds
           ,
           or
           carry
           it
           with
           them
           .
           But
           if
           I
           should
           leave
           my
           last
           Citation
           thus
           ,
           and
           pass
           on
           to
           something
           else
           ,
           I
           doubt
           not
           but
           one
           or
           other
           of
           my
           Adversaries
           (
           who
           are
           now
           and
           then
           kindly
           visiting
           ,
           and
           freely
           objecting
           against
           me
           )
           would
           tax
           me
           of
           disingenuity
           ,
           and
           dissembling
           ,
           of
           designedly
           over-looking
           that
           which
           makes
           against
           me
           ,
           and
           I
           know
           nothing
           is
           got
           to
           a
           good
           Cause
           by
           such
           a
           Conduct
           ;
           therefore
           I
           will
           read
           on
           ,
           and
           consider
           what
           may
           be
           made
           of
           those
           words
           ,
           which
           seem
           not
           of
           a
           piece
           with
           the
           rest
           .
        
         
           
             
               Itaque
               commemorat
               ,
               ut
               Cygni
               ,
               qui
               non
               sine
               causâ
               Apollini
               dicati
               sunt
               ,
               sed
               quòd
               ab
               eo
               divinationem
               habere
               videantur
               ,
               quâ
               providentes
               quid
               in
               morte
               boni
               sit
               ,
               cum
               cantu
               ,
               &
               voluptate
               moriantur
               ;
               sic
               omnibus
               &
               bonis
               &
               doctis
               esse
               faciendum
               :
               
               nec
               vero
               de
               hoc
               quisquam
               dubitare
               possit
               ,
               nisi
               idem
               nobis
               accideret
               diligenter
               de
               animo
               cogitantibus
               ,
               quod
               iis
               saepe
               usu
               venit
               ,
               qui
               acriter
               oculis
               deficientem
               solem
               intuerentur
               ,
               ut
               aspectum
               omnino
               amitterent
               .
               Sic
               mentis
               acies
               seipsam
               intuens
               ,
               nonnunquam
               hebescit
               :
               ob
               eamque
               causam
               contemplandi
               diligentiam
               amittimus
               .
               Itaque
               dubitans
               ,
               circumspectans
               ,
               haesitans
               ,
               multa
               adversa
               revertens
               ,
               tanquam
               ratis
               in
               mari
               immenso
               nostra
               vehitur
               Oratio
               .
            
          
        
         
           
             Therefore
             He
             
               (
               Socrates
            
             )
             remarks
             that
             as
             Swans
             ,
             not
             without
             reason
             sacred
             to
             Apollo
             ,
             from
             whom
             they
             have
             the
             Gift
             of
             Divination
             ,
             foreseeing
             the
             good
             there
             is
             in
             death
             ,
             dy
             with
             Joy
             and
             Singing
             :
             So
             should
             the
             Virtuous
             and
             the
             Wise
             ,
             Men
             of
             good
             Sense
             and
             Learning
             do
             ;
             of
             this
             there
             is
             no
             doubt
             to
             be
             made
             ,
             unless
             that
             should
             befal
             us
             thoughtfully
             considering
             the
             nature
             of
             the
             Soul
             ,
             which
             commonly
             happens
             to
             them
             who
             gaze
             on
             the
             Sun
             in
             Eclipse
             ,
             till
             they
             can
             see
             no
             longer
             ;
             for
             so
             the
             Sight
             of
             the
             Mind
             ,
             turn'd
             upon
             it self
             ,
             and
             intently
             examining
             its
             own
             Nature
             ,
             grows
             dim
             ,
             by
             which
             means
             we
             lose
             all
             the
             expected
             fruit
             of
             our
             diligent
             Contemplation
             :
             So
             while
             I
             my self
             doubt
             ,
             and
             look
             round
             the
             thing
             in
             question
             ,
             while
             I
             demur
             ,
             and
             consider
             once
             and
             again
             what
             may
             be
             said
             pro
             and
             con
             ,
             my
             Discourse
             is
             like
             a
             floating
             Vessel
             tost
             to
             and
             fro
             in
             the
             wide
             Sea.
             
          
        
         
           I
           must
           confess
           ,
           that
           from
           this
           Passage
           one
           might
           be
           apt
           to
           imagine
           ,
           that
           Tully
           ,
           even
           in
           the
           most
           serious
           matter
           ,
           was
           a
           little
           addicted
           to
           
           the
           Academic
           wanton
           Rhetorical
           Way
           of
           talking
           all
           that
           came
           into
           his
           thoughts
           ,
           what
           side
           soever
           of
           the
           Question
           was
           serv'd
           or
           prejudic'd
           by
           it
           :
           he
           had
           giv'n
           occasion
           to
           be
           suspected
           of
           this
           Vanity
           once
           before
           .
           N.
           49.
           
           
             Praeclarum
             autem
             nescio
             quid
             adepti
             sunt
             ,
             qui
             didicerunt
             ,
             se
             ,
             cum
             tempus
             mortis
             venisset
             ,
             totos
             esse
             perituros
             ;
             quod
             ut
             ita
             sit
             
               (
               nihil
               enim
               pugno
            
             )
             quid
             habet
             ista
             res
             aut
             laetabile
             aut
             gloriosum
             ?
          
        
         
           
             They
             have
             discover'd
             a
             worthy
             Secret
             indeed
             ,
             who
             have
             learn'd
             ,
             that
             when
             they
             die
             ,
             they
             must
             wholly
             perish
             and
             be
             no
             more
             ;
             which
             to
             suppose
             it
             true
             
               (
               for
               I
               dispute
               not
               against
               it
               )
            
             what
             have
             they
             rejoice
             at
             ,
             and
             be
             proud
             of
             ?
          
        
         
           But
           now
           I
           answer
           ;
           1
           st
           ,
           That
           perhaps
           there
           is
           more
           of
           a
           Rhetorical
           Apophasis
           ,
           than
           Academic
           Scepticism
           in
           both
           these
           Passages
           .
           Tully
           delights
           much
           in
           this
           Figure
           Apophasis
           ,
           which
           promises
           not
           to
           mention
           those
           things
           which
           are
           most
           industriously
           mention'd
           and
           offer'd
           to
           the
           Hearers
           consideration
           .
           In
           the
           latter
           of
           these
           Passages
           he
           says
           ,
           that
           he
           would
           not
           dispute
           against
           them
           who
           pretended
           to
           have
           discover'd
           that
           Death
           was
           the
           end
           of
           all
           things
           ,
           and
           yet
           in
           the
           very
           next
           words
           he
           does
           dispute
           against
           them
           ,
           and
           that
           sufficiently
           to
           the
           declaration
           of
           his
           own
           Opinion
           upon
           the
           Question
           ,
           if
           not
           to
           the
           conviction
           of
           his
           Adversaries
           .
           N.
           49.
           
           
             Nec
             tamen
             mihi
             sane
             quicquam
             occurrit
             ,
             cur
             non
             Pythagorae
             sit
             &
             Platonis
             vera
             sententia
             .
             
               And
               yet
               I
               know
               no
               reason
               but
               that
               the
               opinion
               of
            
             Pythagoras
             and
             Plato
             
               may
               be
               true
            
             ;
          
           
           which
           was
           for
           the
           Immortality
           of
           the
           Soul.
           And
           a
           little
           after
           ,
           
             
               Neque
               aliud
               est
               quidquam
               ,
               cur
               incredibilis
               his
               animorum
               videatur
               aeternitas
               ,
               nisi
               quod
               nequeunt
               qualis
               animus
               sit
               vacans
               corpore
               ,
               intelligere
               ,
               &
               cogitatione
               comprehendere
               .
            
             Nor
             is
             there
             any
             thing
             else
             in
             the
             case
             ,
             why
             they
             (
             his
             Adversaries
             )
             could
             not
             believe
             the
             Immortality
             of
             the
             Soul
             ,
             but
             because
             they
             can't
             conceive
             how
             the
             Soul
             can
             subsist
             without
             the
             Body
             ,
             and
             think
             ,
             and
             by
             thinking
             understand
             ;
             and
             yet
             they
             understand
             nothing
             of
             the
             nature
             of
             the
             Soul
             in
             the
             Body
             .
          
           Much
           more
           to
           the
           same
           purpose
           follows
           .
        
         
           2
           dly
           ,
           As
           to
           that
           Reflection
           which
           Tully
           makes
           ,
           after
           the
           account
           which
           he
           had
           given
           of
           
             Socrates
             ,
             viz.
          
           
           
             That
             his
             Discourse
             was
             like
             a
             floating
             Vessel
             toss'd
             to
             and
             fro
             in
             the
             wide
             Sea
             :
          
           I
           answer
           ,
           That
           notwithstanding
           this
           Comparison
           ,
           suppos'd
           to
           savour
           so
           much
           of
           the
           old
           academic
           Uncertainty
           ,
           he
           continues
           his
           Discourse
           ,
           perswading
           to
           the
           practice
           of
           Virtue
           ,
           and
           to
           the
           contempt
           of
           Death
           ,
           because
           of
           the
           Advantages
           which
           good
           Men
           should
           find
           thereby
           hereafter
           .
           And
           3
           dly
           ,
           What
           is
           still
           more
           ,
           He
           always
           brings
           in
           Atticus
           ,
           the
           other
           Person
           in
           the
           Dialogue
           ,
           as
           convinc'd
           by
           what
           he
           offers
           ,
           and
           fully
           satisfied
           concerning
           the
           Truth
           of
           the
           Immortality
           of
           the
           Soul
           :
           by
           which
           the
           Orator
           enforces
           what
           he
           says
           concerning
           the
           Contempt
           of
           Death
           ,
           and
           the
           Practice
           of
           Virtue
           .
           4
           ly
           .
           To
           put
           this
           matter
           out
           of
           controversy
           ,
           and
           make
           it
           incontestably
           manifest
           ,
           that
           Tully
           was
           not
           such
           a
           Sceptic
           in
           the
           Question
           concerning
           the
           Immortality
           of
           the
           Soul
           ,
           as
           one
           or
           two
           of
           my
           Acquaintance
           contend
           ;
           at
           the
           latter
           end
           of
           
           a
           set
           Speech
           which
           Plato
           puts
           into
           the
           Mouth
           of
           dying
           Socrates
           .
        
         
           
             N.
             99.
          
           
           
             Sed
             tempus
             est
             jam
             hinc
             abire
             me
             ,
             vos
             ut
             vitam
             agatis
             :
             Vtrum
             autem
             sit
             melius
             ,
             Dii
             immortales
             sciunt
             ,
             hominem
             quidem
             scire
             arbitror
             neminem
             .
          
        
         
           
             But
             't
             is
             now
             time
             that
             I
             go
             hence
             and
             die
             ,
             do
             you
             my
             Friends
             live
             on
             :
             but
             which
             of
             the
             two
             is
             best
             ,
             that
             only
             the
             Gods
             know
             ;
             I
             am
             of
             the
             mind
             that
             no
             Man
             living
             does
             .
          
           Upon
           these
           words
           the
           Orator
           has
           this
           Reflection
           .
           
             
               Etsi
               ,
               quod
               praeter
               Deos
               negat
               scire
               quenquam
               ,
               id
               scit
               ipse
               ,
               utrum
               melius
               ;
               nam
               dixit
               ante
               ;
               sed
               suum
               illud
               ,
               nihil
               ut
               affirmet
               ,
               tenet
               ad
               extremum
               .
            
             Tho
             ,
             that
             which
             he
             says
             none
             but
             the
             Gods
             know
             ,
             he
             himself
             knows
             well
             ,
             he
             knows
             which
             is
             better
             ;
             he
             had
             before
             declar'd
             which
             is
             better
             ;
             but
             that
             way
             of
             his
             (
             that
             way
             afterwards
             call'd
             Academic
             )
             of
             determining
             nothing
             ,
          
           he
           holds
           to
           the
           end
           .
           Here
           Tully
           plainly
           reproves
           that
           foolish
           Philosophical
           Humour
           ,
           which
           obtain'd
           so
           much
           ,
           of
           talking
           off
           and
           on
           ,
           in
           matters
           of
           moment
           ;
           and
           declares
           it
           as
           his
           opinion
           ,
           that
           however
           Socrates
           in
           his
           last
           words
           did
           seem
           to
           play
           fast
           and
           loose
           ,
           yet
           he
           was
           in
           his
           own
           mind
           sufficiently
           convinc'd
           of
           the
           Immortality
           of
           the
           Soul
           ,
           and
           the
           future
           State
           ,
           on
           which
           account
           it
           was
           better
           for
           injur'd
           good
           Men
           to
           die
           than
           to
           live
           .
        
         
           I
           hope
           this
           labour
           ,
           to
           prove
           that
           Tully
           did
           not
           disbelieve
           the
           Immortality
           of
           the
           Soul
           ,
           consequently
           nor
           a
           future
           State
           ,
           may
           not
           seem
           to
           the
           Reader
           tedious
           ,
           or
           impertinent
           :
           for
           if
           it
           
           could
           be
           made
           out
           ,
           that
           the
           wisest
           of
           the
           Heathens
           rejected
           these
           Notions
           ,
           and
           never
           us'd
           them
           as
           Arguments
           to
           encourage
           Virtue
           ,
           and
           restrain
           Vice
           ,
           it
           would
           be
           a
           prejudice
           against
           my
           Discourse
           ,
           who
           have
           endeavour'd
           to
           gain
           some
           Credibility
           to
           these
           Notions
           from
           the
           Principles
           of
           natural
           Reason
           .
           It
           would
           be
           a
           prejudice
           ,
           I
           say
           ,
           against
           ,
           not
           an
           utter
           subversion
           of
           my
           Discourse
           ;
           for
           my
           Adversaries
           must
           show
           where
           I
           have
           argued
           wrong
           ,
           and
           not
           tell
           me
           of
           great
           Authorities
           against
           me
           ,
           if
           they
           mean
           utterly
           to
           subvert
           it
           .
           But
           if
           ,
           when
           they
           object
           great
           Authorities
           against
           me
           (
           which
           I
           acknowledg
           to
           be
           a
           Prejudice
           ,
           for
           how
           can
           I
           hope
           to
           see
           farther
           than
           such
           a
           Man
           as
           
             Tully
             ?
          
           )
           I
           give
           a
           fair
           Answer
           ,
           and
           make
           it
           appear
           ,
           that
           the
           Citations
           which
           are
           objected
           against
           me
           are
           by
           my
           Adversaries
           mistaken
           ,
           and
           misapplied
           ;
           and
           that
           the
           same
           ,
           if
           rightly
           consider'd
           ,
           are
           so
           far
           from
           contradicting
           ,
           that
           they
           favour
           the
           Doctrines
           which
           I
           defend
           ,
           by
           the
           acknowledg'd
           Principles
           of
           natural
           Reason
           ;
           then
           ,
           I
           think
           ,
           I
           have
           been
           all
           this
           while
           strengthning
           those
           Doctrines
           ,
           not
           spending
           my
           time
           in
           an
           impertinent
           Labour
           .
           I
           have
           this
           to
           say
           further
           for
           my self
           ,
           I
           have
           not
           only
           answer'd
           the
           Objections
           which
           have
           been
           offer'd
           by
           my
           learned
           Acquaintances
           ,
           but
           I
           have
           also
           accounted
           for
           those
           Difficulties
           which
           I
           my self
           chanc'd
           to
           meet
           with
           while
           I
           read
           those
           Tracts
           of
           the
           great
           Orator
           ,
           whence
           their
           Objections
           were
           taken
           .
           For
           ,
           I
           will
           never
           contend
           for
           any
           Opinion
           ,
           against
           which
           I
           know
           of
           an
           Objection
           ,
           which
           appears
           so
           considerable
           ,
           that
           it
           is
           the
           interest
           of
           the
           Opinion
           to
           have
           the
           Objection
           pass'd
           over
           ,
           
           without
           any
           notice
           taken
           of
           it
           .
           If
           I
           could
           not
           have
           solv'd
           those
           Difficulties
           ,
           which
           I
           my self
           chanc'd
           to
           meet
           with
           ,
           I
           would
           have
           given
           up
           the
           Authority
           of
           Tully
           ,
           tho
           the
           Objections
           of
           my
           Adversaries
           were
           not
           of
           strength
           sufficient
           to
           oblige
           me
           to
           it
           .
           In
           pleading
           a
           Cause
           at
           the
           Bar
           in
           our
           Courts
           of
           Judicature
           ,
           the
           Lawyer
           will
           answer
           what
           he
           can
           ,
           but
           to
           be
           sure
           start
           no
           Objection
           against
           his
           Client
           ,
           which
           is
           not
           easily
           answer'd
           ;
           and
           possibly
           sometimes
           he
           may
           win
           the
           day
           by
           taking
           no
           notice
           of
           some
           Circumstances
           which
           the
           Adversary
           oversees
           :
           but
           in
           our
           Disputes
           concerning
           Philosophical
           Truths
           ,
           a
           Man
           must
           leave
           no
           Objection
           without
           Reply
           ;
           for
           these
           Causes
           are
           try'd
           over
           and
           over
           again
           every
           day
           ,
           and
           he
           that
           takes
           no
           notice
           of
           a
           considerable
           Objection
           ,
           will
           be
           found
           out
           by
           one
           or
           other
           ,
           and
           suppos'd
           to
           have
           silently
           pass'd
           it
           by
           ,
           as
           being
           conscious
           of
           the
           weakness
           of
           his
           Cause
           ,
           and
           unable
           to
           answer
           it
           .
        
         
           Again
           ,
           in
           answering
           I
           have
           answer'd
           fairly
           ;
           I
           have
           not
           by
           a
           cheating
           Translation
           or
           otherwise
           ,
           misrepresented
           the
           Author
           to
           serve
           the
           ends
           of
           my
           Discourse
           ,
           which
           is
           a
           method
           but
           too
           frequent
           with
           them
           who
           dispute
           for
           Religious
           Opinions
           ,
           but
           thereby
           they
           do
           their
           Cause
           ,
           be
           it
           good
           or
           bad
           ,
           a
           great
           disservice
           :
           for
           a
           bad
           Cause
           by
           dissembling
           Artifices
           is
           render'd
           more
           odious
           in
           the
           eyes
           of
           all
           prudent
           Men
           who
           search
           diligently
           into
           the
           nature
           of
           things
           ;
           and
           a
           good
           Cause
           by
           such
           poor
           methods
           is
           brought
           under
           deserv'd
           suspicion
           .
           I
           will
           give
           one
           instance
           of
           this
           ,
           which
           shall
           not
           be
           an
           invidious
           one
           ,
           from
           a
           Writer
           now
           living
           ,
           nor
           shall
           it
           be
           off
           from
           our
           purpose
           .
           Mr.
           Stanley
           in
           his
           Life
           
           of
           Socrates
           ,
           represents
           that
           renowned
           Philosopher
           (
           very
           truly
           in
           my
           opinion
           )
           as
           a
           Man
           perswaded
           of
           the
           Immortality
           of
           the
           Soul
           ,
           and
           of
           a
           future
           State
           :
           but
           he
           overdoes
           the
           thing
           by
           dissembling
           Artifice
           ,
           in
           a
           prevaricating
           Translation
           of
           a
           Passage
           from
           Plato
           ,
           as
           if
           the
           truth
           of
           the
           Immortality
           of
           the
           Soul
           ,
           and
           the
           future
           State
           were
           in
           danger
           of
           finding
           no
           acceptance
           among
           thinking
           Men
           ,
           unless
           Socrates
           spake
           up
           to
           these
           Notions
           with
           as
           full
           Assurance
           ,
           and
           in
           as
           plain
           and
           positive
           words
           ,
           as
           any
           Christian
           whatsoever
           .
           The
           Passage
           in
           Plato
           is
           this
           :
        
         
           Pla.
           Phaed.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
           For
           a
           Translation
           of
           this
           Paragraph
           Mr.
           Stanley
           was
           pleas'd
           to
           give
           his
           Readers
           these
           words
           :
        
         
           
             Truly
             did
             I
             not
             believe
             I
             should
             go
             to
             just
             Gods
             ,
             and
             to
             Men
             better
             than
             any
             living
             ,
             I
             were
             inexcusable
             for
             contemning
             Death
             ;
             but
             I
             am
             sure
             to
             go
             to
             the
             Gods
             ,
             very
             good
             Masters
             ,
             and
             hope
             to
             meet
             with
             
             good
             Men
             ,
             and
             am
             of
             good
             Courage
             ,
             hoping
             that
             something
             of
             Man
             subsists
             after
             Death
             ,
             and
             that
             it
             is
             then
             much
             better
             with
             the
             good
             than
             the
             bad
             .
          
           But
           this
           is
           not
           a
           fair
           rendring
           of
           this
           Passage
           which
           Plato
           ascribes
           to
           Socrates
           .
        
         
           If
           there
           be
           nothing
           alter'd
           nor
           left
           out
           ,
           this
           Speech
           (
           which
           Plato
           relates
           as
           the
           Speech
           of
           Socrates
           ,
           or
           makes
           for
           him
           ,
           agreable
           to
           the
           Sentiments
           he
           suppos'd
           Socrates
           to
           entertain
           )
           in
           plain
           English
           sounds
           thus
           :
        
         
           
             For
             did
             I
             not
             think
             to
             go
             ,
             O
             Simmias
             and
             Cebes
             ,
             first
             to
             other
             Gods
             wise
             and
             good
             ,
             in
             the
             next
             place
             to
             Men
             deceas'd
             better
             than
             those
             here
             among
             the
             living
             ,
             I
             should
             offend
             in
             being
             so
             willing
             to
             die
             .
             But
             now
             well
             you
             know
             that
             I
             hope
             to
             go
             to
             good
             Men
             ,
             tho
             of
             this
             I
             have
             
               not
               all
               the
               Confidence
               imaginable
            
             :
             but
             that
             I
             shall
             go
             to
             the
             Gods
             very
             good
             Masters
             ,
             of
             this
             you
             well
             know
             that
             I
             have
             as
             strong
             a
             confidence
             ,
             as
             of
             any
             such
             like
             thing
             ;
             so
             that
             for
             this
             cause
             I
             am
             not
             so
             much
             troubled
             to
             die
             ,
             but
             I
             have
             hope
             concerning
             the
             Dead
             ;
             and
             as
             it
             was
             said
             of
             old
             ,
             it
             shall
             go
             better
             with
             the
             good
             than
             the
             bad
             .
          
        
         
           This
           is
           the
           Picture
           which
           Plato
           draws
           of
           Socrates
           ;
           the
           bolder
           strokes
           which
           Mr.
           Stanley
           gives
           to
           it
           ,
           may
           perhaps
           grace
           it
           ,
           but
           then
           they
           misrepresent
           it
           .
           According
           to
           
             Plato
             ,
             Socrates
          
           did
           think
           the
           Soul
           was
           immortal
           ,
           Socrates
           was
           perswaded
           that
           there
           was
           a
           future
           State.
           He
           hop'd
           it
           should
           go
           well
           with
           him
           after
           Death
           ,
           nay
           he
           had
           a
           Confidence
           of
           these
           things
           ;
           not
           indeed
           all
           the
           Confidence
           imaginable
           ,
           not
           such
           a
           Confidence
           as
           Men
           have
           of
           a
           mathematical
           
           demonstration
           ;
           but
           yet
           such
           a
           Confidence
           as
           was
           sufficient
           to
           make
           him
           content
           to
           dy
           rather
           than
           do
           a
           base
           or
           a
           mean
           thing
           to
           save
           his
           Life
           .
        
         
           After
           all
           that
           I
           have
           now
           said
           and
           answer'd
           ,
           both
           to
           the
           Author
           of
           the
           
             Inquiry
             concerning
             Virtue
          
           ,
           and
           to
           the
           occasional
           Objections
           of
           others
           ,
           in
           justification
           of
           that
           grand
           Motive
           to
           Virtue
           ,
           the
           Hopes
           of
           future
           Advantage
           ,
           and
           in
           proof
           of
           the
           immortality
           of
           the
           Soul
           ,
           and
           the
           certainty
           of
           a
           future
           State
           ,
           I
           do
           freely
           confess
           that
           if
           any
           Person
           has
           thrown
           off
           a
           conscientious
           Sense
           of
           the
           necessary
           Obligation
           which
           lies
           upon
           all
           rational
           Men
           to
           be
           virtuous
           in
           private
           ,
           as
           well
           as
           publick
           ;
           in
           the
           most
           difficult
           ,
           as
           well
           as
           the
           most
           easy
           Circumstances
           ,
           then
           have
           I
           said
           nothing
           which
           can
           much
           affect
           him
           :
           but
           then
           I
           please
           my self
           to
           think
           ,
           that
           if
           a
           Man
           does
           not
           look
           upon
           himself
           as
           freed
           from
           such
           Obligation
           ,
           if
           he
           does
           not
           own
           himself
           a
           dangerous
           Member
           of
           Society
           ,
           unworthy
           to
           be
           lov'd
           as
           a
           Friend
           ,
           unfit
           to
           be
           trusted
           in
           any
           matter
           of
           moment
           ,
           where
           he
           may
           be
           tempted
           to
           be
           false
           ,
           with
           probable
           hopes
           of
           concealing
           the
           Crime
           ,
           he
           will
           hardly
           be
           able
           to
           get
           rid
           of
           the
           moral
           Demonstrations
           which
           I
           have
           made
           out
           ,
           evincing
           the
           Immortality
           of
           the
           Soul
           ,
           the
           certainty
           of
           a
           future
           State
           ,
           and
           the
           Wisdom
           of
           living
           so
           in
           this
           World
           ,
           as
           Men
           that
           expect
           to
           receive
           hereafter
           endless
           advantage
           by
           their
           Virtue
           .
        
         
           But
           what
           ,
           it
           may
           be
           said
           ,
           if
           a
           Man
           positively
           denies
           the
           Immortality
           of
           the
           Soul
           ,
           and
           esteems
           the
           future
           State
           as
           a
           Fable
           ;
           if
           he
           looks
           upon
           Virtue
           as
           obligatory
           ,
           only
           while
           it
           serves
           
           the
           Necessities
           and
           Comforts
           of
           this
           Life
           present
           ,
           have
           we
           no
           Arguments
           to
           evince
           the
           erroneousness
           of
           that
           mischievous
           Opinion
           ?
           Yes
           surely
           ;
           but
           in
           order
           to
           do
           it
           ,
           we
           must
           consider
           what
           particular
           System
           of
           universal
           Nature
           those
           Men
           frame
           to
           themselves
           against
           whom
           we
           dispute
           .
           The
           very
           learned
           Dr.
           Cudworth
           in
           his
           Intellectual
           System
           ,
           for
           a
           fuller
           Confutation
           of
           Atheism
           ,
           pretends
           to
           examine
           ,
           and
           refute
           all
           the
           various
           forms
           thereof
           :
           Now
           tho
           I
           would
           not
           subscribe
           to
           all
           which
           that
           most
           highly
           deserving
           Author
           urges
           against
           the
           several
           Forms
           of
           Atheism
           ;
           yet
           I
           am
           persuaded
           most
           of
           his
           Materials
           are
           proper
           and
           serviceable
           ,
           only
           I
           am
           inclin'd
           to
           think
           ,
           they
           are
           capable
           of
           still
           farther
           Improvement
           .
        
         
           The
           Democritic
           and
           Epicurean
           Atomic
           Hypotheses
           ;
           also
           the
           Anaximandrian
           or
           Hylopathian
           ,
           and
           that
           wild
           fancy
           of
           corrupted
           Stoicism
           ,
           which
           supposes
           the
           World
           to
           be
           one
           huge
           Plant
           or
           Vegetable
           ,
           having
           a
           plastic
           Nature
           ,
           orderly
           disposing
           the
           whole
           without
           Mind
           or
           Understanding
           ;
           these
           the
           Doctor
           thinks
           are
           by
           sagacious
           Moderns
           laid
           aside
           as
           indefensible
           :
           but
           the
           boldest
           and
           most
           dangerous
           Hypothesis
           which
           is
           now
           reviv'd
           ,
           is
           that
           of
           
             Strato
             Lampsacenus
          
           ,
           which
           he
           calls
           the
           Hylozoic
           Hypothesis
           ,
           that
           ascribes
           to
           Matter
           ,
           Life
           and
           Perception
           .
           The
           Moderns
           who
           take
           up
           with
           this
           Scheme
           ,
           assert
           that
           the
           whole
           Mass
           of
           boundless
           Mattter
           hath
           existed
           from
           all
           Eternity
           ,
           mov'd
           ,
           as
           now
           ,
           from
           all
           Eternity
           ,
           and
           by
           its
           various
           ,
           natural
           ,
           and
           necessary
           Motions
           has
           produc'd
           and
           will
           produce
           all
           that
           ever
           has
           bin
           ,
           and
           that
           ever
           shall
           be
           produc'd
           ;
           that
           human
           Cogitation
           is
           nothing
           but
           
           local
           Motion
           ,
           yet
           all
           Motion
           not
           Cogitation
           ,
           but
           only
           Motion
           so
           circumstanc'd
           ,
           in
           Bodies
           so
           modified
           .
           Against
           this
           bold
           and
           precarious
           Hypothesis
           ,
           the
           Doctor
           disputes
           in
           the
           close
           of
           his
           3
           d
           Chap.
           and
           partly
           in
           the
           5
           th
           .
           But
           without
           wrong
           to
           him
           ,
           I
           may
           venture
           to
           affirm
           that
           he
           has
           not
           said
           all
           which
           may
           be
           said
           ;
           and
           one
           thing
           I
           wish
           unsaid
           ,
           viz.
           that
           the
           Hylozoic
           Philosophers
           are
           not
           fit
           to
           be
           disputed
           with
           any
           more
           than
           a
           Machine
           is
           ,
           p.
           846.
           l.
           5.
           
           For
           ,
           this
           has
           the
           face
           of
           an
           ingenious
           Reflection
           ;
           but
           then
           it
           is
           also
           liable
           to
           be
           suspected
           ,
           as
           an
           Artifice
           of
           a
           Disputant
           that
           is
           at
           a
           nonplus
           ,
           and
           has
           no
           convincing
           Argument
           to
           offer
           against
           his
           subtle
           Adversary
           .
           Yet
           this
           may
           be
           pleaded
           for
           the
           learned
           Doctor
           ,
           that
           he
           did
           not
           turn
           the
           Hylozoics
           off
           so
           ,
           whatever
           he
           contemptuously
           and
           angrily
           replied
           ,
           when
           he
           was
           surpriz'd
           with
           the
           thoughts
           of
           their
           strange
           and
           precarious
           Assertion
           ,
           which
           makes
           Cogitation
           to
           be
           nothing
           but
           local
           Motion
           :
           for
           in
           the
           above-cited
           place
           ,
           and
           elsewhere
           ,
           he
           disputes
           against
           this
           Assertion
           .
        
         
           One
           thing
           he
           observes
           very
           well
           ,
           viz.
           That
           which
           inclines
           the
           Hylozoics
           to
           their
           Hylozoicism
           ,
           is
           ,
           
             Because
             they
             are
             sensible
             ,
             that
             if
             there
             were
             any
             other
             Action
             beside
             local
             Motion
             ,
             there
             must
             needs
             be
             some
             other
             Substance
             beside
             Body
             ,
          
           p.
           845.
           
           It
           is
           one
           good
           step
           towards
           the
           cure
           of
           a
           Disease
           ,
           rightly
           to
           understand
           the
           Nature
           of
           it
           ,
           the
           Causes
           whence
           it
           sprang
           ,
           and
           the
           Fuel
           with
           which
           't
           is
           fed
           ;
           but
           after
           that
           ,
           a
           particular
           Skill
           is
           necessary
           to
           work
           the
           Cure.
           The
           learned
           Doctor
           in
           his
           Preface
           ,
           where
           he
           gives
           an
           account
           of
           his
           Book
           ,
           
           affirms
           that
           it
           is
           as
           certain
           to
           him
           as
           any
           thing
           in
           all
           Geometry
           ,
           that
           Cogitation
           and
           Understanding
           can
           never
           possibly
           result
           out
           of
           Magnitudes
           ,
           Figures
           ,
           Sights
           ,
           and
           local
           Motions
           .
           I
           am
           as
           much
           perswaded
           as
           he
           ,
           that
           Cogitation
           and
           Understanding
           cannot
           result
           from
           these
           Principles
           ;
           but
           I
           wish
           he
           had
           pointed
           his
           Finger
           to
           the
           place
           where
           he
           has
           made
           this
           as
           certain
           as
           any
           thing
           in
           all
           Geometry
           .
           But
           yet
           I
           will
           not
           say
           that
           a
           Geometrical
           Certainty
           of
           this
           Truth
           is
           not
           to
           be
           had
           ;
           what
           one
           Man
           has
           not
           demonstrated
           ,
           another
           may
           .
           Mr.
           Abbadie
           among
           a
           great
           deal
           of
           Lumber
           ,
           
           has
           some
           excellent
           Materials
           ;
           I
           will
           select
           what
           I
           judg
           most
           conclusive
           ,
           and
           not
           scruple
           to
           alter
           what
           I
           hope
           to
           dispose
           to
           better
           advantage
           .
           Matter
           acquires
           not
           Thought
           by
           Motion
           ,
           because
           in
           Motion
           there
           are
           but
           three
           things
           which
           can
           be
           consider'd
           :
           the
           Thing
           mov'd
           ;
           the
           Place
           from
           whence
           't
           is
           mov'd
           ;
           the
           Place
           to
           which
           it
           comes
           .
           Now
           Thought
           is
           none
           of
           all
           this
           .
           If
           it
           be
           said
           that
           Thought
           is
           the
           effect
           of
           some
           particular
           Motion
           ,
           then
           it
           will
           follow
           ,
           that
           that
           Effect
           is
           nobler
           than
           its
           Cause
           ;
           and
           not
           only
           so
           ,
           but
           likewise
           that
           it
           is
           an
           Effect
           quite
           of
           another
           nature
           than
           its
           Cause
           .
        
         
           Bare
           Motion
           does
           not
           produce
           Thought
           ,
           because
           all
           Matter
           does
           not
           think
           .
           Different
           kinds
           of
           Motion
           do
           not
           produce
           Thought
           ,
           because
           that
           which
           makes
           Motion
           different
           is
           only
           slowness
           or
           swiftness
           ,
           directness
           and
           obliquity
           ,
           with
           which
           Thought
           has
           no
           more
           affinity
           ,
           than
           with
           Motion
           consider'd
           abstractly
           .
        
         
         
           It
           is
           not
           barely
           Matter
           which
           acts
           when
           we
           think
           ,
           because
           the
           parts
           of
           Matter
           may
           act
           ,
           and
           be
           reflected
           on
           upon
           another
           ;
           but
           't
           is
           impossible
           that
           any
           of
           them
           should
           act
           or
           be
           reflected
           on
           themselves
           ;
           whereas
           that
           thinking
           Principle
           which
           is
           in
           us
           reflects
           on
           it self
           ,
           on
           its
           own
           Actions
           ,
           Thoughts
           ;
           and
           on
           the
           manner
           of
           its
           actings
           and
           thinking
           .
        
         
           Matter
           and
           Motion
           act
           only
           on
           Objects
           present
           and
           contiguous
           :
           but
           Thought
           flies
           over
           the
           wide
           Ocean
           ,
           pervades
           the
           Earth
           ,
           and
           reaches
           the
           Stars
           ;
           reviews
           past
           things
           ,
           and
           makes
           useful
           Conjectures
           at
           Futurities
           ;
           reflects
           ,
           provides
           against
           Accidents
           that
           may
           or
           may
           not
           happen
           .
        
         
           By
           Diseases
           Men
           sometimes
           have
           their
           Heads
           so
           disorder'd
           ,
           that
           their
           Imaginations
           are
           confus'd
           ,
           and
           things
           appear
           to
           them
           otherwise
           than
           they
           really
           are
           ,
           while
           their
           Understandings
           remain
           clear
           ,
           and
           they
           argue
           justly
           upon
           those
           false
           appearances
           ,
           being
           very
           sensible
           that
           their
           Diseases
           occasion
           those
           false
           appearances
           of
           things
           ;
           thence
           it
           seems
           natural
           to
           conclude
           that
           their
           Reasoning
           Principle
           ,
           which
           is
           not
           so
           easily
           hindred
           in
           its
           Office
           by
           Diseases
           ,
           is
           something
           distinct
           from
           Matter
           .
        
         
           These
           are
           the
           most
           considerable
           Philosophic
           Arguments
           ,
           which
           I
           remember
           to
           have
           read
           against
           the
           Hylozoics
           :
           I
           hope
           I
           have
           not
           spoil'd
           them
           in
           my
           recital
           ;
           but
           the
           Reader
           may
           consult
           the
           French
           Author
           translated
           by
           Lussan
           .
        
         
           I
           have
           nor
           Health
           ,
           nor
           Time
           ,
           nor
           yet
           Learning
           enough
           to
           make
           the
           most
           of
           a
           philosophic
           Argument
           drawn
           from
           the
           acknowledg'd
           Principles
           ,
           Laws
           ,
           and
           Powers
           of
           Matter
           against
           these
           
           Hylozoics
           :
           but
           I
           beg
           leave
           to
           offer
           one
           or
           two
           Thoughts
           ,
           such
           as
           they
           are
           ,
           against
           these
           bold
           and
           precarious
           Philosophers
           .
        
         
           The
           first
           shall
           be
           Argument
           
             ad
             hominem
          
           :
           If
           I
           should
           assert
           ,
           that
           the
           Table
           on
           which
           I
           now
           write
           ,
           does
           understand
           and
           think
           ,
           the
           Hylozoics
           could
           no
           more
           demonstrate
           the
           contrary
           ,
           than
           I
           can
           demonstrate
           that
           Matter
           ,
           however
           mov'd
           ,
           is
           incapable
           of
           thinking
           .
           But
           ,
        
         
           2.
           
           This
           seems
           to
           me
           Demonstration
           :
           If
           Thought
           be
           nothing
           but
           Matter
           mov'd
           ,
           it
           is
           impossible
           for
           us
           to
           conceive
           a
           thought
           of
           a
           thing
           which
           is
           not
           Matter
           .
           Again
           ,
           if
           Matter
           of
           itself
           does
           not
           think
           but
           as
           't
           is
           mov'd
           ,
           then
           't
           is
           Motion
           ,
           not
           Matter
           ,
           which
           is
           Thought
           ,
           or
           the
           Cause
           of
           Thought
           :
           but
           how
           extravagant
           and
           contradictious
           is
           it
           to
           affirm
           ,
           that
           an
           Accident
           which
           relates
           to
           Matter
           is
           a
           real
           thing
           ,
           or
           the
           cause
           of
           a
           real
           Effect
           ,
           which
           is
           of
           another
           nature
           ,
           and
           more
           noble
           than
           Matter
           ?
        
         
           3.
           
           There
           can
           be
           no
           such
           thing
           as
           Free
           Will
           in
           Man
           ,
           if
           there
           be
           nothing
           but
           Matter
           in
           the
           World
           :
           For
           ,
           the
           Laws
           of
           Matter
           are
           constant
           ,
           one
           and
           the
           same
           without
           variation
           ;
           and
           if
           there
           be
           no
           such
           thing
           as
           Free
           Will
           in
           Man
           ,
           then
           there
           's
           no
           such
           thing
           as
           Virtue
           or
           Vice.
           Now
           I
           am
           of
           the
           Mind
           ,
           that
           he
           who
           without
           prejudice
           seriously
           considers
           this
           Argument
           ,
           will
           be
           abundantly
           satisfied
           that
           Matter
           ,
           however
           mov'd
           ,
           is
           incapable
           of
           thinking
           ,
           tho
           he
           has
           not
           a
           Geometrical
           Certainty
           ,
           or
           intuitive
           Knowledg
           of
           the
           same
           .
        
         
           If
           I
           had
           a
           good
           Benefice
           instead
           of
           a
           lean
           Vicarage
           ,
           I
           could
           be
           content
           with
           a
           Parliamentary
           Right
           to
           the
           Tithes
           of
           my
           Parish
           ,
           and
           let
           
           the
           
             Jure
             Divino
          
           Right
           go
           :
           So
           I
           think
           ,
           an
           honest
           good
           Man
           may
           be
           satisfied
           ,
           safely
           satisfied
           ,
           that
           Matter
           ,
           however
           mov'd
           ,
           cannot
           think
           ;
           because
           if
           there
           be
           no
           free
           Mind
           able
           to
           alter
           the
           natural
           and
           necessary
           motions
           of
           Matter
           ,
           then
           there
           's
           no
           such
           thing
           as
           right
           and
           wrong
           ;
           and
           to
           talk
           of
           regular
           and
           irregular
           Passions
           and
           Affections
           ,
           is
           a
           Jest
           .
           But
           I
           leave
           the
           prosecution
           of
           this
           Subject
           to
           the
           abler
           Pen
           of
           a
           worthy
           Friend
           ,
           whose
           Meditations
           I
           long
           to
           see
           .
           But
           I
           hope
           the
           Reader
           will
           allow
           me
           to
           have
           sufficiently
           prov'd
           what
           I
           first
           undertook
           ,
           viz.
           That
           the
           prospect
           of
           future
           Advantage
           does
           not
           take
           off
           from
           the
           praise
           of
           Virtue
           :
           also
           that
           he
           who
           believes
           there
           is
           no
           God
           ,
           or
           who
           calls
           the
           immense
           Body
           of
           universal
           Matter
           ,
           God
           ;
           that
           he
           who
           denies
           the
           Immortality
           of
           the
           Soul
           ,
           and
           expects
           no
           future
           State
           ,
           does
           thereby
           disown
           the
           most
           powerful
           Obligations
           to
           Virtue
           ,
           makes
           himself
           unfit
           to
           be
           lov'd
           intirely
           ,
           or
           trusted
           confidently
           :
           for
           Men
           of
           common
           Sense
           will
           ever
           choose
           to
           love
           and
           trust
           him
           ,
           who
           looks
           upon
           himself
           under
           the
           highest
           Obligations
           and
           most
           forcible
           Motives
           to
           be
           grateful
           and
           faithful
           ;
           and
           be
           apt
           to
           neglect
           him
           ,
           whatever
           Virtue
           he
           professes
           ,
           or
           is
           by
           Nature
           and
           Education
           inclin'd
           to
           ,
           who
           owns
           no
           Obligations
           nor
           Motives
           to
           Virtue
           ,
           besides
           present
           usefulness
           ,
           which
           in
           some
           Cases
           it
           has
           not
           ,
           and
           no
           restraint
           of
           pleasing
           Vice
           but
           human
           Laws
           ,
           which
           reach
           not
           a
           world
           of
           Cases
           .
        
      
       
         
         
           POSTSCRIPT
           to
           a
           Friend
           ,
           who
           dissuaded
           the
           printing
           of
           the
           foregoing
           Sheets
           .
        
         
           
             SIR
             ,
          
        
         
           YOU
           are
           pleas'd
           to
           allow
           the
           Strength
           of
           my
           Argument
           thro
           this
           whole
           Discourse
           ,
           but
           you
           would
           not
           have
           me
           publish
           my
           Papers
           ,
           because
           you
           can
           see
           little
           in
           them
           ,
           beside
           what
           you
           met
           with
           some
           years
           since
           in
           a
           judicious
           and
           solid
           small
           Tract
           ,
           intitled
           ,
           
             A
             Letter
             to
             the
             Deists
          
           .
        
         
           This
           is
           very
           friendly
           ,
           and
           I
           own
           the
           Obligation
           ;
           but
           I
           were
           unworthy
           of
           your
           Friendship
           ,
           if
           I
           should
           subscribe
           to
           your
           Judgment
           ,
           because
           you
           are
           my
           Friend
           :
           and
           I
           were
           still
           unworthy
           ,
           if
           denying
           to
           be
           govern'd
           by
           you
           ,
           I
           should
           refuse
           to
           give
           my
           Reasons
           .
        
         
           I
           am
           not
           of
           the
           Comic
           Poet's
           mind
           ,
           from
           whom
           we
           have
           the
           Proverb
           ,
           
             Nullum
             est
             jam
             dictum
             ,
             quod
             non
             dictum
             fuit
             prius
             .
          
           I
           rather
           fancy
           ,
           since
           the
           Universe
           has
           no
           bounds
           ,
           that
           there
           may
           be
           eternal
           Progressions
           in
           Reasonings
           ,
           eternal
           advances
           in
           Knowledg
           :
           so
           that
           if
           perhaps
           I
           have
           wrote
           nothing
           but
           what
           has
           bin
           wrote
           before
           ,
           yet
           there
           's
           no
           cause
           to
           imagin
           the
           Subject
           to
           have
           bin
           so
           copiously
           and
           clearly
           handled
           already
           ,
           that
           nothing
           of
           moment
           can
           be
           added
           by
           the
           
           study
           of
           them
           who
           come
           after
           .
           Upon
           which
           account
           I
           had
           reason
           on
           my
           side
           ,
           thus
           far
           at
           least
           ,
           viz.
           That
           I
           endeavour'd
           to
           give
           some
           new
           accession
           of
           strength
           to
           those
           Foundations
           of
           natural
           Religion
           ,
           without
           which
           I
           don't
           see
           how
           difficult
           Virtue
           can
           subsist
           .
           Let
           me
           digress
           so
           far
           as
           here
           to
           call
           in
           a
           few
           words
           ,
           which
           should
           have
           bin
           inserted
           in
           my
           Dissertation
           ,
           being
           part
           of
           a
           Letter
           wrote
           to
           me
           ,
           by
           one
           that
           uses
           me
           kindly
           as
           you
           do
           .
           
             It
             seems
             plain
             ,
             that
             no
             Man
             loves
             Misery
             ,
             no
             nor
             Labour
             to
             no
             purpose
             ;
             and
             he
             that
             thinks
             he
             shall
             cease
             to
             be
             after
             this
             Life
             ,
             must
             think
             he
             shall
             cease
             to
             exercise
             Virtue
             ,
             his
             chief
             Delight
             ,
             or
             his
             All
             :
             so
             he
             has
             no
             Motive
             to
             dy
             for
             the
             sake
             of
             his
             Country
             ,
             or
             on
             any
             noble
             account
             whatsoever
             ;
             and
             at
             last
             will
             come
             to
             this
             Result
             ,
             that
             Self-preservation
             is
             the
             truest
             Virtue
             ,
             tho
             on
             the
             meanest
             Terms
             .
          
        
         
           But
           to
           return
           ,
           that
           I
           have
           troubled
           the
           Press
           with
           nothing
           but
           what
           the
           
             Letter
             to
             the
             Deist
          
           made
           publick
           some
           years
           past
           :
           This
           I
           think
           I
           may
           ,
           without
           departing
           from
           the
           Rules
           of
           Modesty
           ,
           positively
           deny
           .
           But
           not
           to
           offend
           the
           Reader
           with
           a
           
             Crambe
             bis
             coctâ
          
           ,
           I
           shall
           only
           note
           ,
           that
           it
           must
           be
           granted
           me
           ,
           I
           did
           not
           borrow
           from
           that
           Letter
           all
           which
           I
           have
           offer'd
           in
           defence
           of
           this
           Doctrin
           ,
           that
           the
           hope
           of
           future
           Reward
           is
           not
           
           a
           base
           mercenary
           ,
           but
           a
           reasonable
           and
           just
           Motive
           to
           Virtue
           .
           2.
           
           Nor
           thence
           have
           I
           borrow'd
           what
           I
           have
           answer'd
           to
           the
           Objections
           of
           nominal
           Deists
           drawn
           from
           the
           Writings
           of
           moral
           Heathens
           :
           for
           I
           met
           those
           Objections
           in
           Conversation
           ,
           not
           Books
           .
           3.
           
           What
           I
           have
           oppos'd
           to
           the
           Author
           of
           
             the
             Inquiry
             concerning
             Virtue
          
           ,
           could
           not
           be
           borrow'd
           from
           
             the
             Letter
             to
             the
             Deist
          
           ,
           which
           was
           wrote
           before
           it
           ,
           but
           must
           needs
           be
           as
           new
           as
           the
           Inquiry
           :
           And
           if
           the
           Inquiry
           be
           an
           ingenious
           ,
           subtle
           ,
           erroneous
           ,
           and
           dangerous
           Book
           ,
           then
           it
           will
           be
           farther
           granted
           ,
           that
           a
           solid
           good
           answer
           comes
           seasonably
           and
           usefully
           :
           whether
           my
           Answer
           be
           such
           ,
           the
           Reader
           must
           judg
           ;
           but
           for
           your
           part
           ,
           Sir
           ,
           you
           have
           approv'd
           it
           ,
           and
           therefore
           if
           you
           agree
           with
           your self
           ,
           you
           must
           not
           blame
           my
           printing
           .
        
         
           Now
           as
           to
           those
           particular
           Arguments
           ,
           the
           Substance
           of
           which
           I
           confess
           my self
           to
           have
           in
           common
           with
           the
           
             Letter
             to
             the
             Deist
          
           ;
           I
           will
           not
           say
           as
           
           Hierom's
           Master
           Donatus
           commenting
           on
           the
           above-cited
           Verse
           from
           
             Terence
             ,
             Pereant
             qui
             ante
             nos
             nostra
             dixerunt
          
           ;
           Confounded
           be
           all
           they
           who
           said
           the
           things
           which
           I
           have
           said
           ,
           before
           I
           said
           them
           :
           no
           ,
           I
           had
           rather
           go
           into
           that
           better
           natur'd
           Defence
           ;
           
             Non
             quicquid
             cum
             antiquis
             convenit
             ,
             ex
             antiquis
             sumptum
             :
          
           Upon
           which
           
             Lemma
             ,
             Paschasius
          
           has
           this
           witty
           Epigram
           ,
           tho
           he
           points
           it
           with
           a
           little
           of
           
           Donatus's
           assuming
           waggish
           Self-love
           .
        
         
           
           
             Plurima
             me
             veterum
             sensa
             expressisse
             fatebor
             ,
          
           
             Ne
             fatear
             ,
             fursim
             ,
             vel
             furiosus
             ego
             .
          
           
             Multa
             sed
             ex
             aliis
             falsò
             sumpsisse
             putabis
             ,
          
           
             Quae
             mea
             percupiam
             dicier
             ,
             &
             mea
             sunt
             .
          
           
             Conveniunt
             tamen
             haec
             antiquis
             :
             Dî
             male
             perdant
          
           
             Antiquos
             ,
             mea
             qui
             praeripuere
             mihi
             .
          
        
         
           I
           gave
           these
           Lines
           to
           be
           translated
           to
           my
           second
           Son
           ,
           the
           Boy
           you
           took
           such
           a
           fancy
           to
           .
        
         
           
             Often
             on
             antient
             Fancies
             have
             I
             hit
             ,
          
           
             And
             for
             this
             Luck
             must
             I
             be
             call'd
             a
             Cheat
             ?
          
           
             They
             err
             who
             say
             I
             steal
             the
             Antients
             Fame
             ;
          
           
             For
             I
             no
             more
             than
             what
             's
             my
             own
             do
             claim
             :
          
           
             In
             mine
             ,
             and
             theirs
             ,
             if
             you
             no
             difference
             see
             ,
          
           
             Blame
             th'
             Antients
             for
             their
             stealing
             mine
             from
             me
             .
          
        
         
           Now
           my
           hand
           is
           in
           to
           you
           ,
           it
           comes
           into
           my
           mind
           ,
           that
           you
           once
           acquainted
           me
           ,
           that
           some
           of
           my
           learned
           Acquaintance
           dislik'd
           this
           Essay
           :
           But
           this
           I
           am
           far
           from
           putting
           off
           with
           that
           old
           hypocritical
           Saw
           ,
           
             No
             Man
             can
             have
             a
             meaner
             Opinion
             of
             my
             performance
             than
             I
             have
             my self
          
           ;
           because
           their
           dislike
           ,
           whereof
           I
           have
           bin
           all
           along
           conscious
           ,
           prompted
           me
           to
           consider
           the
           matter
           again
           and
           again
           ;
           and
           that
           repeated
           Consideration
           has
           confirm'd
           me
           in
           my
           Sentiments
           ,
           and
           made
           me
           in
           love
           
           with
           them
           :
           so
           that
           if
           these
           Acquaintances
           can
           still
           be
           my
           Friends
           notwithstanding
           their
           Dislike
           ,
           I
           will
           thank
           them
           for
           their
           Dislike
           ,
           as
           well
           as
           for
           their
           Friendship
           .
        
         
           This
           notwithstanding
           ,
           I
           am
           not
           so
           vain
           as
           to
           reckon
           that
           I
           have
           ,
           borrowing
           or
           not
           borrowing
           ,
           exhausted
           the
           Argument
           ;
           or
           said
           half
           which
           their
           singular
           Parts
           and
           Attainments
           might
           have
           help'd
           me
           to
           have
           said
           :
           no
           ,
           for
           even
           my
           present
           mediocrity
           could
           and
           would
           have
           added
           some
           method
           ,
           and
           farther
           strength
           to
           it
           ;
           but
           my
           much
           Business
           ,
           and
           many
           Infirmities
           made
           me
           willing
           to
           put
           such
           an
           end
           to
           it
           as
           you
           see
           .
        
         
           I
           have
           now
           one
           Favour
           to
           beg
           of
           you
           ,
           and
           I
           take
           leave
           :
           pray
           thank
           my
           Adversaries
           in
           my
           Name
           for
           their
           opposing
           the
           Sentiments
           in
           this
           Dissertation
           defended
           ;
           thank
           them
           heartily
           .
           I
           really
           hold
           it
           a
           very
           singular
           good
           Office
           to
           have
           my
           Sentiments
           seriously
           and
           strenuously
           oppos'd
           :
           for
           ,
           no
           longer
           than
           I
           can
           defend
           ,
           will
           I
           retain
           them
           .
           Old
           as
           I
           am
           ,
           I
           am
           not
           so
           afraid
           of
           altering
           my
           Opinions
           ,
           as
           not
           to
           listen
           to
           Reason
           whoever
           offers
           it
           :
           he
           that
           convinces
           my
           Understanding
           ,
           shall
           ,
           while
           I
           live
           ,
           lead
           my
           Affections
           ;
           but
           if
           what
           is
           offer'd
           has
           not
           evidence
           enough
           to
           convince
           me
           ,
           they
           use
           me
           very
           hardly
           who
           will
           not
           admit
           me
           into
           their
           Friendship
           ,
           because
           I
           am
           not
           their
           Proselyte
           .
           I
           am
           pleas'd
           to
           be
           seriously
           and
           strenuously
           oppos'd
           
           by
           them
           who
           best
           can
           do
           't
           ,
           even
           tho
           they
           go
           for
           Hereticks
           ,
           that
           so
           I
           may
           go
           upon
           the
           surer
           ground
           .
        
         
           And
           for
           this
           cause
           I
           much
           wonder
           ,
           that
           the
           best
           Reformed
           Church
           should
           have
           any
           of
           her
           Sons
           desirous
           to
           put
           a
           Restraint
           on
           the
           Press
           :
           for
           all
           Truths
           ,
           the
           more
           they
           are
           impugn'd
           ,
           the
           surer
           they
           are
           establish'd
           ;
           and
           the
           more
           the
           Press
           is
           restrain'd
           ,
           the
           more
           our
           Articles
           will
           be
           suspected
           ,
           whether
           there
           be
           any
           other
           just
           cause
           of
           suspicion
           or
           no.
           There
           's
           ten
           thousand
           to
           one
           against
           a
           Man
           who
           takes
           Doctrines
           upon
           trust
           ,
           and
           assents
           to
           this
           or
           that
           Scheme
           with
           Faith
           implicit
           ;
           but
           that
           which
           he
           suffers
           to
           be
           examin'd
           ,
           to
           be
           sifted
           ,
           and
           which
           he
           himself
           considers
           over
           and
           over
           again
           ,
           in
           that
           it
           is
           impossible
           he
           should
           be
           deceiv'd
           ,
           unless
           it
           be
           a
           matter
           wherein
           he
           may
           be
           mistaken
           innocently
           ,
           and
           without
           prejudice
           to
           his
           future
           hopes
           .
        
         
           I
           thought
           I
           had
           done
           ,
           but
           one
           thing
           more
           comes
           in
           my
           way
           .
           You
           once
           let
           me
           know
           that
           I
           was
           suspected
           to
           favour
           heretical
           Opinions
           .
           To
           this
           I
           answer
           ,
           I
           hope
           it
           is
           no
           fault
           not
           to
           run
           from
           the
           converse
           of
           Men
           of
           Learning
           and
           Probity
           ;
           but
           from
           the
           Persons
           you
           nam'd
           I
           do
           assure
           you
           I
           differ
           ,
           and
           that
           in
           all
           points
           that
           can
           be
           insimulated
           of
           Heresy
           :
           particularly
           I
           think
           the
           Socinians
           in
           the
           wrong
           ,
           and
           never
           was
           of
           their
           Congregation
           ;
           I
           do
           not
           know
           the
           names
           of
           three
           
           Socinians
           ,
           nor
           the
           Persons
           of
           any
           two
           such
           ;
           but
           I
           confess
           I
           look
           upon
           them
           as
           Men
           of
           Learning
           and
           Probity
           .
           Allow
           me
           but
           to
           have
           Charity
           for
           all
           honest
           Men
           however
           differently
           perswaded
           ,
           and
           you
           will
           have
           no
           cause
           to
           deny
           me
           being
           a
           not
           unworthy
           Member
           of
           the
           Church
           of
           England
           .
           And
           pray
           observe
           one
           thing
           more
           ,
           their
           Conversation
           is
           very
           narrow
           ,
           who
           are
           perswaded
           altogether
           as
           the
           Men
           they
           converse
           with
           .
           I
           take
           it
           ,
           that
           a
           free
           Conversation
           is
           the
           most
           useful
           thing
           in
           the
           World
           ,
           and
           that
           their
           Company
           is
           worth
           nothing
           who
           will
           not
           endure
           Contradiction
           .
           They
           whom
           I
           converse
           with
           ,
           know
           ,
           and
           are
           not
           angry
           with
           my
           Church-Sentiments
           ;
           I
           know
           ,
           and
           will
           never
           persecute
           their
           dissent
           :
           For
           ,
           
             
               Non
               eadem
               sentire
               bonis
               ,
               de
               rebus
               iisdem
               ,
            
             
               Incolumi
               licuit
               semper
               amicitia
               .
            
          
        
         
           FINIS
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A37289-e380
           
             Abbadie
             of
             the
             Truth
             of
             Christian
             Religion
             .